Is Jesus Really Present & Invisible ?

Reasoning
The
Scriptures
Series - 2
The Mysore Bible Students Association

Yearaganahalli, Mysore
Inquires: Chambers#1887, Wesley Road,
Mandi Mohalla, Mysore
98804-63727, 98867-70848
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 Copyright 2008 – M.S.Mariadas- Y.R.Dinakaran
First edition - 2008

Is Jesus Really Present And Invisible?
Invisible?
A Treatise on the Invisible Presence Doctrine

of the Bible Students and Jehovah's Witnesses.
By
M.S.Mariadas & Y.R.Dinakaran
PREFACE
Open my eyes that I may see wonderful truths in your law

Psa 119:18 (GNB)
There are many divergent views and thoughts are preached among the Bible
Students Congregation which are inconsistent with the scriptural doctrine and plan of
God. This is because most of the Bible Students gave more prominence to the writings
of some prominent Commentators and take it for granted whatever they have written
may be correct because of the name and fame earned by them and not examined the
Holy Bible to ascertain what the Bible itself says on the important subjects and thereby
driven the innocent listener Bible Students to a wrong path (Acts 17:11) “Now the Bereans
were of more noble character than the Thessalonians for they received the message with great eagerness and
examined the scriptures every day to see if what Paul said was true”. Many wrong thoughts in a
subject like Covenants Our Lord’s Second Coming, Harvest, Hope of Israel, Chronology
and the Wrong interpretation of the Parables and Prophecies have been crept in.
However when nothing happened as predicted by these authors after 1914 in this world,
few Bible Students opened their eyes, put their thoughts and when examined the Holy
Bible they were able to decipher the correct plan of God and they took courage in
correcting the wrong doctrines, views which are crept in among the Bible Students
Congregations so that at least in future no wrong interpretation, thoughts and doctrines
should be preached and no inconsistent thoughts, and views which are not in the
scriptures should be preached. One such effort is this book. Our beliefs are that some
of the confusion on this subject has arisen from lack of attention to the word of God
and to seek to rightly divide the word on this fundamental. We take pleasure for those
who love the Harmony and Beauty of the Holy Word; we commend this work with the
admonition of 1 Thessalonians 5:21 to “Prove all things: hold fast that which is good”.
It is not expected that all readers will be in full agreement with all the comments
offered in these writings but that Brethren will be moved to consider and meditate on
God’s word, as it was given in the Holy Bible and we ask only that they examine closely
the Scriptures which will be quoted and the interpretation offered, “with all readiness of
mind” to see whether “these things are so” (Acts 17:11).
This is our third Book after the book on Trinity and written in commemoration
of the 19th Annual Spiritual Convention as the passing of time to this year of Grace 2008
has brought additional light, so there seemed a need for a fresh examination on the
subject the Second coming of our Lord and this present volume is an attempt to supply
that need. The Lord graciously opened the way for this Publication in the present form
through the encouragement of many interested readers and members of the Mysore
Ecclesia.
Yours Brothers and Servants in the Lord
M.S.Mariadas and Y.R.Dinakaran

Find the way of precision
Is Jesus really present and invisible?

Yes! Say the dogmas of human fable
Hold the truth and throw the false away
This is what the Holy Scripture say
Oh messenger! Don’t preach the absent as present

The presence is yet to come and is more excellent
Open thine eyes and see the spiritual law
You will know all your countless Flaw
Let us all admit our errors without shame

Hoping on the promise of the New Name
We are no longer the ministers of human creeds
Gathered in the pasture of divine treats
Jesus is not present and invisible

Thus say the Holy Bible!
Reason the scriptures with erudition
And find the way of precision
Y.R.Dinakaran
Index
1. Is Jesus Really Present and in visible? 1
2. The Visible Presence of Christ Scripturally Proved 5
3. Supposed Objection Considered 10
4. A.D.1874 is it a Reliable Date? 22
5. Michael the Archangel 33
6. A.D 539 and the Rise of Papacy - Historically Inaccurate 42
Addendum
1. Who are the Great Multitude? 45
2. What Nature Will the Faithful Of The

Old Testament Have In the Resurrection? 57
Reasoning The Scriptures – series 2
Is Jesus Really Present and Invisible?

It is in hope that we have been saved. But an object of hope is such no longer when it is
present to view; for when a man has a thing (i.e. already present) before his eyes, how
can he be said to hope for it? Romans 8:24 - Weymouth
W ould it be possible that the Lord Jesus could have returned to this earth and that
we should not know indubitably of the fact? "Ye are not in darkness that day should
overtake you as a thief," says the Apostle (I These 5:4). Yet we find that there are large
numbers of Christians to be found who cannot believe this is a fact, and therefore are in
darkness on this matter.
Must we therefore logically assume that they are not children of light, and have no part
with Christ? This would mean that true Christians are to be found only among those who
profess to believe that the Lord has invisibly returned. Has the time of Christ's arrival
been revealed exclusively to some Christians only, or may we not rather judge these
claims by their limitations?
If in these latter days, the great danger exists of not believing that Jesus is present even
after He has returned, would not Jesus have warned His disciples in Matt. 24 of such
risk? Yet though He warned them that many false prophets should arise and deceive
many, he did not even imply that a true one, to whom careful heed should be given,
would announce "Lo! Here is Christ". Neither did He give the slightest warning against
the possibility of some of His disciples being deceived into believing he had not come
when He had come. The consistent note of warning to them was in the opposite
direction, to discredit and not to believe such claims, to beware of deceivers, who would
say He had returned when He had not. The simple reason given for this was that Christ's
coming would be an obvious matter, not a problematical question.
Apostle Paul while referring to the Hope of the followers of Christ, pose a logical
question (Rom 8:24 Weymouth) – “for when a man has a thing (i.e. already present1)
before his eyes, how can he be said to hope for it? Now one thing has to be understood,
what is that thing, which Paul is referring as such we all are hoping for? The answer is
again supplied in same chapter in verse 23, where it is said that the Church is also
groaning with the world, hoping for the adoption and redemption of its (ours) body.
When will this happen? It is certainly when our Lord returns and we can confirm with
positive ness that this is the Hope, to which the Apostle Paul has referred. It is asserted
by the Apostle that the hope of the Church ends when they are redeemed from the
corrupt body at the arrival of our Lord (read from Rom 8:18-24). Our logical reasoning is
that, if Christ has been present invisibly since 1874, would not the hope of the Church
sought for nearly 2000 years also end in 1874? Let us take the verse along in line with
the Doctrine of Invisible presence, What Paul has said then – “If a man has a thing
1
Emphasis added
Is Jesus Really Present and Invisible? 1
before his eyes (since 1874) HOW CAN HE BE SAID TO BE HOPING FOR IT?
When our Lord is present since 1874 and we have that thing (the Hope) before our Eyes
(Literal or mental not stated) how can we be said to be hoping for it, if it is already
present? How come our hope has not ended and we have not found the adoption and
the redemption of our body, despite Christ being invisibly present since 1874? Would
not these thought contradict Rom 8:24? It would certainly contradict.
We would like to present some better translation of Rom 8:24
• For we are saved by hope: but hope that is seen is not hope: for what a man
seeth, why doth he yet hope for? –KJV
• For we were saved in this hope, but hope that is seen is not hope; for why does
one still hope for what he sees? – NKJV
• For in this hope we were saved. But hope that is seen is no hope at all. Who
hopes for what he already has? - NIV
• For in hope we have been saved, but hope that is seen is not hope; for who
hopes for what he {already} sees? - New American Standard Bible © 1995
Lockman Foundation
• For we have been saved in hope; but hope seen is not hope; for what any one
sees, why does he also hope? J.N.Darby Translation 1890 Info
• And this hope is what saves us. But if we already have what we hope for, there
is no need to keep on hoping. - Contemporary English Version
Some Bible Students comment for Rom 8:24 that, the seeing implied here would not
mean literal seeing, rather seeing with the eyes of understanding i.e. mental perception.
The word translated for See in Rom 8:24 is blepō βλπω, which according to Strong’s #
G991 primarily means - to see, discern, of the bodily eye, secondarily means -metaphor.
To see with the mind's eye i.e. to discern mentally or perceive, both can be meant
depending upon the demand of the context. Mental perception is certainly not & can’t be
meant and demanded in the above context, because we would definitely see with our
natural eyes the adoption and the redemption of our body which we are hoping for (Rom
8:23, 24) It sounds funny when it is said, that the redemption of the body cannot be seen
by the literal eyes and only understood by the eyes of faith. Seeing our redemption
cannot be a mere mental perception.
The above different translations throw some light for our reasoning - we do not hope for
which we already saw (NASB). We do not hope still, for which we have seen (NKJV).
We do not hope which we already have, and there is no need to keep on hoping (CEV).
We do not hope for what we already have (NIV). Br. Russell claimed that in the autumn
1874 Jesus Christ has appeared to the eyes of faith. Here is the reference -
October/November, 1881 Watch Tower, on page 3,

It was evident, then, that though the manner in which they had expected Jesus
was in error, yet the time, as indicated by the "Midnight Cry," was correct, and
that the Bridegroom came in the Autumn of 1874, and he appeared to the
eyes of faith-- seen by the light of the lamp--the Word2.
According to Rom 8:24, if our eyes of faith have seen our returned Lord in the autumn of
1874, why should we hope further? Or why should we need to keep on hoping, would it
not be ridiculous to hope for what we already seen and have. Let us assume that the
seeing is not literal and just a mental perception for the eyes of understanding, How
come all the tribes of the earth have missed seeing through their eyes of
understanding the Son of Man descending on clouds in the autumn of 1874?
We would like to present another line of reasoning from a Bible Student which endorses
our views.
3We know how the nominal church people interpret plain scripture in such a way
as to make out the opposite meaning. When the Bible says “the wages of sin is
death”, they spiritualize the matter by saying that this means spiritual death, that it
is only the death of the body etc. They will ultimately say that it is not death at all,
but rather eternal life in Hell. While we can boast that we take scripture as it is
with respect to most of the doctrines, yet when it comes to the matter of Second
Advent we become just like them! (Though they are correct in this matter). When
the Bible says- “Every eye shall see him” we interpret and say that it refers to the
spiritual eyes and go on to say that no one will ever actually see him! The Bible
says Rev 1: 7 - “Behold he cometh with the Clouds; and every eye shall see
him…” and we say - No, it is not possible! Jesus said “…then shall all the tribes
of the earth mourn, and they shall see the son of man coming in the clouds of
heaven with power and great glory” but we say that He would be totally invisible!
We are clearly contradicting the plain scriptures here. Even if we should
understand that it is the spiritual eye that is meant (which I don’t) I ask you, has
this been fulfilled? Do all the tribes of the earth see the son of man in their
spiritual eyes since 1874? Even after a hundred years have past, no one except a
small fraction of Christians like us can claim to have seen him in our spiritual
eyes. It is later explained that the world will eventually see in their spiritual eyes.
But we see clearly from the above texts that they should see him when he comes,
not a thousand years after he has come. Many millions have died since 1874
without seeing him come in the eyes of understanding. We use so many
illustrations and examples and try very hard to prove the opposite of plain
scriptures.
2
R289
3
What made me change my mind on the date of the Second Advent! Page 24

We indeed try to contradict the scriptures and try very hard to prove the opposite of
plain scriptures; in this regard the nominal Christians are better than the Bible students.
“Two objects cannot occupy the same space at the same time”
It is not the intention of the Authors of this treatise neither to propagate the principle of
Mr. Archimedes nor to glorify it. Sometimes the children of this world are in their
generation wiser than the children of light (Luke 16:8).The Laws of God are always
perfect whether it might be natural law as the above or the Spiritual Law as the Bible, we
find no imperfection. Two objects cannot occupy the same space at the same time; the
truth of this cannot be questioned. How is it then, Christ the King of Kings and Satan
the Prince of this present evil world are both actively present in realm of this earth, at
the same time and in the same space since 1874? Would not the Natural as well the
Spiritual Law contradict this statement? The King of Kings himself being personally
present since 1874 and Satan is not bound completely. We would like to quote some
answers of Br. Russell regarding the binding of Satan in the year 1914
Is Satan now bound? I do not know. There is a good deal of satanic power still
exercised. If he is bound, I am sure the others are loose. 4Q623:4
Note again in the same year Russell while answering the same question with the other
Brethren
This restraining is now in operation--inventions, laws, the temperance

question, education. People are no longer allowed to be idle. Children are
compelled to attend school. 5R4610:4, Q621:
The educations, Laws, inventions, temperance questions and children going to school, all
these things are a part and parcel of the present evil system, it is foolishness to say that
these thing will bind Satan, because, all these operations, inventions, education have not
led mankind to the truth, but instead have made mankind more critical about the word of
God. The educated Scientist never believed in the existence of a Creator, but believes in
the Evolution theory. The temperance questions posed by many people never includes
an honest enquiry of a True God and the path of Salvation. Children going to school not
to learn the Bible but to study the present System, its Laws, and the modern science,
which in no way lead them to Christ. These things can’t bind Satan in any way. Strange
indeed the answers of Br. Russell, on one occasion he acknowledges the satanic power
still exercised, on the other hand says that the restraining is now in operation. So it is
understood according to Br. Russell, that in 1914 Satan was still exercising his power and
some time before 1914, Christ descended from the symbolic clouds and appeared to the
eyes of faith in the autumn of 1874, both were actively present in the earth’s atmosphere
4 What Pastor Russell said

5
Zion’s Watch Tower Reprints
doing their respective works unseen and unnoticed by the world – ho! My good heaven,
what a strange belief!
Dagon and the Presence of the Ark -1st Samuel 5:3-4.
The Philistines put the Ark in the Temple of their God thinking to keep both, but the
result was that Dagon was fallen upon his face to the ground, before the Ark of the
Lord, and the head of Dagon and both the palms and of his hands was cut off, it is once
again proved that two objects cannot occupy the same space at the same time! GOD
AND DAGON cannot both rule in the same house. “Ye cannot serve God and
Mammon”(Mat 6:24) It will be in like manner when Christ comes again to this world, the
false theories and opinions of Satan must fall. The Dagon like Satan may stand erect, and
claim all the homage and worship till the Ark of Truth of God i.e. the Christ comes into
the temple, If Christ has Come, present indeed then why the Satan the typical Dagon still
Standing erected? Both cannot rule the same house, one has to get down, Satan Or The
Christ, Truth Or Falsehood, Darkness Or Light, What fellowship hath righteousness
with unrighteousness? And what communion hath light with darkness? And what
concord hath Christ with Belial? (2nd Cor 6:14-16).It is evident from the scriptures
that both Christ and Satan cannot reside on the same atmosphere of the earth as
kings, only one king can rule a territory, and we all know that Satan is still excising his
power as the Prince of the Power of the Air (Eph 2:2), we can’t deny in this regard and at
the same time can’t accept, that Christ has also arrived in 1874 gathering his jewels in the
Air (I These 4:17) where Satan is also present. Two kingdoms, i.e. The Kingdom of God
and the Kingdom of Satan cannot be present on the same territory i.e. the earth. It is
also evident from the present world’ circumstances that Satan is not bound but still
active, we have good reasons that the Parousia of the Son of Man has not yet
commenced.
The Visible Presence of Christ Scripturally Proved
1. Romans 8: 19- “For the earnest expectation of the creature waiteth for the
manifestation of the sons of God”
A t the second coming of Christ there will be a manifestation of the children of God.
Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then
they shall be manifested. It does not yet appear what we shall be (1 John 3:2), but then
the glory shall be revealed. The children of God shall appear in their own colours. And
this redemption of the creature is reserved till then; for, as it was with man and for man
that they fell under the curse, so with man and for man they shall be delivered. All the
curse and filth that now adhere to the creature shall be done away then when those that
have suffered with Christ upon earth shall reign with him upon the earth. This the whole
creation looks and longs for; and it may serve as a reason why now a good man should
be merciful to his beast.
The whole world is waiting for the manifestation of the Sons of God; can any one
suppose this as an invisible manifestation of Christ and his bride? Surely not. The word
translated for manifestation in the verse is apokulupsis which according to Strong’s
#G601 means Laying bare, making naked or a disclosure , hence many scholars define
apokulupsis as uncover or to reveal. The earnest expectation of the world is not for the
invisible manifestation of the sons of God to the eyes of faith rather it is a VISIBLE
manifestation of the Sons of God to the literal eyes.
2. Isaiah 33:17 “Thine eyes shall see the king in his beauty: they shall behold the land
that is very far off.”
The word translated for Eye in this verse is `ayin (Strong’s #H5859) which according to
Strong’s refers to the physical eye, not a mental perception or looking through the eyes
of faith, it is once again proved by the scriptures that the Arrival of the Christ is not at all
an Invisible event.
Some scholars6 interpret the King referred in the above context is not Christ but
Hezekiah. Passages like Isa 33:17, Zech 4 were primarily referred to persons who were
contemporaries to the prophets, no doubt Zerubbabel is indeed meant in Zech 4 but we
see in the plan of God a greater than Zerubbabel, The Christ, who has the spiritual
plummet in his hand to measure the spiritual temple of God, so in like manner we have
to consider Isa 33:17 which also refers to the Messianic Kingship and the 1000 year rule,
at that time no subjects will say I am sick (Isa 33:24). The children of Israel along with
the mankind will see the King of Kings in his glorious beauty. Not merely as they saw
king Hezekiah in his royal robes, and with a cheerful countenance, having put off his
sackcloth and his sadness, upon the breaking up of the siege; but a greater than he, even
the King Messiah, in the glory of his person and office, especially as a King reigning
gloriously before his ancients in Jerusalem: the apostles saw him in his glory, in the days
of his flesh (Mat 16:28; 17:1-5), corporally and spiritually; believers now see him by faith,
crowned with glory and honour, as well as see his beauty, fullness, and suitableness, as a
Saviour; and, before long, their eyes shall see him personally in his own and his Father's
glory. This is to be understood in the eyes of good men, before described. In the Jewish
Targum we read, "Thine eyes shall see the glory of the Majesty of the King of worlds in
his praise;'' and Jarchi interprets it of the glory of the Majesty of God; so, according to
both, a divine Person is meant, and indeed no other than Christ:
Land ... very far off — rather, “the land in its remotest extent” (no longer pent up as
Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king’s
glory (Isa 33:20, etc.), and it could not be said to be “very far off,” unless the far-off land
be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal
Jerusalem (Isa 65:17-19; Jer 3:17; Rev 21:1, Rev 21:2, Rev 21:10).
6Adam Clarke, Barnes, James Fausset, Henry Matthew – see comments on Isa 33:17 on respective
Authors
3. Matthew 24:30 “And then shall appear the sign of the Son of man in heaven: and
then shall all the tribes of the earth mourn, and they shall see the Son of man coming in
the clouds of heaven with power and great glory”.
Revelation 1:7 Behold, he cometh with clouds; and every eye shall see him, and they
[also] which pierced him: and all kindreds of the earth shall wail because of him. Even so,
Amen.
Much has to be said on the English word SEE, It is through this word we can have a
clear sight of the arrival of our Lord. The Word translated for the English word See is
from “optonomai” which according to Strong’s #G3700 is as follows
οπτάνοµαι, οπ́ τοµαι -optanomai optomai pronounced as op-tan'-om-ahee, op'-tom-ahee

The first a (middle voice) prolonged form of the second (primary) which is used
for it in certain tenses; and both as alternates of G3708; to gaze (that is, with
wide open eyes, as at something remarkable; and thus differing from G991,
which denotes simply voluntary observation; and from G1492, which expresses
merely mechanical, passive or casual vision; while G2300, and still more
emphatically its intensive G2334, signifies an earnest but more continued
inspection; and G4648 a watching from a distance): - appear, look, see, show self.
Thayer Definition: optanomai / optomai

1) to look at, behold
2) to allow one’s self to be seen, to appear
Part of Speech: verb
The English words “optical” which means visual and “optometrist” one who is qualified
to carry out eye examinations and to prescribe and supply glasses and contact lens has
been derived from the Greek word optonomai. The word optonomai has strong relation
with physical eyes rather than the mental eyes. We come to know from the dictionary
definition that the Greek word “optonomai” translated as see, in any way cannot refer to
MENTAL PERCEPTION OR UNDERSTANDING.
Though Prof. Vine in his dictionary defines Optonomai As such, it can be used as 1)
objectively, with reference to person or thing seen, or 2) subjectively, with reference to
an inward impression or a spiritual experience or a mental occupation. We cannot
conclude on Matthew 24:30 and Rev 1:7 that the verb seeing has been meant subjectively
i.e. a mere mental understanding through the Eye of faith, a careful observation shows
that optonomai cannot be taken as subjectively in the above verses. If the seeing is taken
subjectively then the son of man can’t be a real person instead a personification, If the
Clouds, are Symbolic then certainly the person descending on it must be also Symbolic
and not literal. We can clearly see in Mat 24: 30 and Rev 1:7 visible objects referred by
our Lord 1) a Sign; 2) Clouds; 3) Son of Man. Hence we can easily conclude that
“optonomai” used in Mat 24:30 and Rev 1:7 can only be taken as objectively rather than
subjectively, is because there we see both the person and the things which is said to be
seen by the world.
Optanomai is used 57 times in the NT and without any uncertainty; almost all have to
be translated as seeing with the literal eye! To be sure that we have the complete view,
the following section lists every scripture where optanomai appears in the NT.
All uses of optanomai in the New Testament

Matthew 5:8 see; Matthew 17:3 appeared; Matthew 24:30 see ;Matthew 26:64 see
;Matthew 27:4 see ;Matthew 27:24 see ;Matthew 28:7 see ;Matthew 28:10 see ;Mark 9:4
appeared ;Mark 13:26 see ;Mark 14:62 see ;Mark 16:7 see; Luke 1:11 appeared ;Luke
3:6 see ;Luke 9:31 appeared ;Luke 13:28 see ;Luke 21:27 see ;Luke 22:43 appeared
;Luke 24:34 appeared; John 1:50 saw ;John 1:51 see; John 3:36 see; John 11:40 see
;John 16:16 see; John 16:17 see ;John 16:19 see ;John 16:22 see ;John 19:37 Look ;Acts
1:3 seen ;Acts 2:3 appeared ;Acts 2:17 see; Acts 7:2 appeared ;Acts 7:26 shewed; Acts
7:30 appeared ;Acts 7:35 appeared ;Acts 9:17 appeared ;Acts 13:31 seen ;Acts 16:9
appeared ;Acts 18:15 Look ;Acts 20:25 see ;Acts 26:16 appear ;Romans 15:21 see: 1
Corinthians 15:5 seen;1 Corinthians 15:6 seen;1 Corinthians 15:7,8 seen;1Tim 3:16
seen ;Hebrews 9:28 appear ;Hebrews 12:14 see ;Hebrews 13:23 see;1Joh 3:2 see
Revelation 1:7 see ;Revelation 11:19 seen; Revelation 12:1 appeared ;Revelation 12:3
appeared ;Revelation 22:4 see.
Can there be any doubt that optanomai does not have direct ties to physical sight? Can
an honest student draw a different conclusion? To try to divorce literal sight from the
entire above phrase is not an especially convincing tactic
If we can find another Greek word in the NT that is roughly translated as ‘mental
perception’ then we might be further convinced that optanomai signifies literal sight.
Better still would be if a different word is used as ‘discern’ in the Great Prophecy
context. Indeed as we will see, this is the case. There are four other Greek words that are
translated ‘see’ in the NT. In fact; all 4 of the 5 words are used in the Matthew and Luke
accounts, and sometimes in the same verse. Two of the words, eido (Strong’s G1492)
and Horao (Strong’s G3700) are used extensively in the context and sometimes in the
same verse. So, let us examine the uses of these words in our context first.
Matthew 24:36 But of that day and hour eido no [man], no, not the angels of heaven, but my
Father only. - In other words, no man can discern the day and hour.
Matthew 24:6 And ye shall hear of wars and rumors of wars: horao that ye be
not troubled: for all [these things] must come to pass, but the end is not yet. - In
other words, take heed that you are not troubled.
Mathew 24:15 When ye therefore shall eido the abomination of desolation,
spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let
him understand :) - In other words, when you discern abomination of
desolation...
Matthew 24:33 So likewise ye, when ye shall eido all these things, know that it is near, [even] at
the doors. - In other words, when you discern all these things...

Here are the other uses of these words in the context: Mark 13:29 see (eido); Luke
17:22 see (eido) Luke 17:23 See (idou) here; or, see (idou) If these words were not
used in the context of Our Lord’s great Prophecy, then we would have a slight
chance of interpreting optanomai as ‘discern.’ But, given the fact that other words are
chosen by the writers to show discernment, there is absolutely no basis for drawing
the conclusion that optanomai means ‘discern.’ Looking further at optanomai, we
can easily discern that the writers want us to know that the world as well as Jesus’
followers will visibly see him when he returns. Consider all the uses of these words
in the prophecy to help mold your own answer to the use of optanomai the 22nd
verse of Luke 17 “And he said unto the disciples, "The days will come, when ye shall
desire to see (eido) one of the days of the Son of man, and ye shall not see
(optanomai) [it]." And they shall say to you, "See (idou – Behold in the second
person) here; or, see (idou) there:" go not after [them], nor follow [them]. (Luke
17:22-23)
4. 1st Pet. 5:4 - "When the chief Shepherd shall appear (phaneroo) ye shall receive a
crown of glory."
Col. 3:4 - "When Christ shall appear (phaneroo) then shall ye also appear with Him.”
Among other words used of the Lord's Return is phaneroo (Strong’s #G5319) which means
appear, manifestly declare, and (make) manifest (forth), show (self)
Thayer definitions: as follows
1) to make manifest or visible or known what has been hidden or unknown, to
manifest, whether by words, or deeds, or in any other way
a) Make actual and visible, realized
b) To make known by teaching
c) To become manifest, be made known
d) Of a person
e) Expose to view, make manifest, to show one’s self, appear
f) To become known, to be plainly recognized, thoroughly understood
g) Who and what one is
Phaneroo also signify manifest "to manifest;" in the Passive Voice, "to be manifested;"
so, regularly, in the Revised version we see manifest, instead of "to appear." See 2 Cor
7:12; Col 3:4; Heb 9:26; 1 Pet 5:4; 1 John 2:28; 3:2; Rev 3:18. To be manifested, in the
Scriptural sense of the word, is more than to "appear." A person may "appear" in a false
guise or without a disclosure of what he truly is; to be manifested is to be revealed in
one's true character; this is especially the meaning of phaneroo, see, e.g., John 3:21; 1 Cor
4:5; 2 Cor 5:10,11; Eph 5:13. In all the above references cited, one can come to know
that phaneroo in any sense do not refer to an invisible appearing or manifestation. What
more proof do we need than this to prove the visible presence?

Supposed Objections Considered.

Objection # 1
Heb 12:14 "Follow peace with all [men], and holiness, without which no man shall see
the Lord:"
I t is asserted by many Bible students that, Jesus Christ now a Divine being
possessed Immortality can't be seen by the world quoting Heb 12:14 “without holiness
no man can see the Lord”, hence they defend, that without holiness how can all the
tribes of the earth see the Lord? Because, all mankind, will be in a sinful state or
condition when our Lord arrives. The context of Hebrews 12:14, without a doubt, shows
that this is being said to followers of Jesus. It is cautioning them to be faithful in their
Christian walk. Taking it out of its context to apply it to the world as some do is not
reasonable. The warning of Hebrews 12:14 remind us of the promise in 1 John 3:2-3:
"Dear friends, now we are the children of God, and what will be has not yet been made
known. But we know that when he appears, we shall be like Him, for we shall see Him as
he is. Everyone that has this hope in him purifies himself, just as He is pure." Those
mentioned in Hebrews 12:14 who do not heed the warning or admonishing will not find
themselves in the promise of 1 John 3:2 and will not "see Jesus as He is." We would like
to quote another line of comment in this regard
7Here the phrase “see the Lord” does not refer to simply seeing the Lord with the
naked eyes…because as per our Lord’s own words in Mat. 24:30 and John’s
words in Rev 1: 7, all the tribes earth and every eye (we know all are not holy)
shall see him! We all know that the Paul saw the Lord while still he was an
unbeliever and a persecutor of the Church… (1 Cor 15:8, 1 Cor 9:1, Acts 9:17).
The phrase “see the Lord” in the Hebrew phrase is to have fellowship with and
enjoy God. All the commentators agree with this, as you can observe below. I
would add to that by saying, though all shall see the Lord…there is a difference
between how the Church (who are holy) sees him and the unholy world see him.
The church shall see him face to face and they shall sit with him and dine… but
the world will not see him thus… the world may just see him as a glorious light
like the sun… like Paul saw…. I think an example will be apt to illustrate this.
Suppose the President should visit our city… there is a difference how the
common crowd sees him and how the governor, Chief Minister and other high
ranking officers see him. The common man may see the President from a
distance… maybe him going in the car or speaking from a stage… or on TV…
but... those close to him will see him face to face... And will even eat with him and
chat with him. So, though both groups of people see him…there is a big
difference how they see him.
Comments from the well-known commentators:
7
Selected
8That state of continual sanctification, that life of purity and detachment from
the world and all its lusts, without which detachment and sanctity no man shall
see the Lord - shall never enjoy his presence in the world of blessedness. To see
God, in the Hebrew phrase, is to enjoy him; and without holiness of heart and life
this is impossible. No soul can be fit for heaven that has not suitable dispositions
for the place.
9Without which no man shall see the Lord: a soul destitute of holiness is in no
capacity, either of faith or sight, to see the Lord; they can have no union to,
communion with, or fruition of, God in Christ, neither in grace nor glory;
implying and assuring them, that with holiness they may see and enjoy him, Mat
5:8; 1 Cor 6:9, 10; 1 Cor 12:13; Gal 5:21; 1 John 3:2, 3.
10"Without holiness no man shall see the Lord" spiritually, not corporeally: with
an enlightened understanding and with love’s discernment, so as to enjoy personal
communion with Him. "If we say that we have fellowship with Him`, and walk in
darkness, we lie, and do not the truth" (1 John 1:6). How clear that is! "The pure
in heart shall see God" (Mat 5:8): see Him in His holy ordinances, see His blessed
image reflected, though dimly, by his saints, see Him by faith with the eyes of the
heart, as Moses, who "endured as seeing Him who is invisible" (Heb 11:27); and
thus be prepared and capacitated to "see" Him in His unveiled glory in the courts
above. O to be able to truthfully say, "As for me, I will behold Thy face in
righteousness: I shall be satisfied, when I awake, with Thy likeness" (Ps 17:15).
How we should labour after holiness, using all the means appointed thereto, since
it is the medium for the soul’s vision of God.
Objection # 2
Can we see an Immortal God?
“Who only hath immortality, dwelling in the light which no man can approach unto;
whom no man hath seen, nor can see: to whom [be] honour and power everlasting.
Amen.” – 1st Timothy 6:16
It is the General belief of the Bible students that hence Christ now a divine immortal
being cannot be seen by the world as 1 Tim 6:16 proves that no man can see an
Immortal God.
1st Timothy 6:16 does not say Jesus cannot be seen and no man can see him. It only says
that Almighty God Jehovah can’t be seen, it is stated that this same God the only
potentate will manifest our Lord in his due time to the world 1 Tim 6:15
The above quoted verse presents an interesting problem. Indeed, two problems: a) to
whom is the verse addressed; and, b) how are some of the phrases to be understood. It is
8
Adam Clarke on Heb 12:14
9
Poole’s Commentary on Heb 12:14
10
Expositions of Hebrew
by no means "clear and simple." The contextual phrase begins in 1 Timothy 6:13, "I am
laying a charge upon you -- in the sight of The God (the One generating alive everything)
and of Christ Jesus (the one who testified a fine confession before Pontius Pilate) -- to
observe the commandment, spotless and irreprehensible, until the Appearing of our
Lord Jesus Christ." (1st Timothy 6:13-15)
In these verses there are two persons: a) The God; and, b) Jesus Christ. Now one of
these will one day appear and he is identified as Jesus Christ. The word appearing comes
from the Greek EPI-PHANEIAS and is used often with regard to those appearances
after his resurrection (John 21:1) and that future Appearing identified with his Parousia.
(2 Thessalonians 2:1, 8; 1 John 2:28-3:2) This word is variously rendered: KJV: appearing;
MOF: appearance; RHM: forth shining; NOR: until our Lord Jesus Christ shall make his
appearance. From this it seems clear of the two persons mentioned above one is going to
make an appearance.
Now, in 1 Timothy 6:15 one of these two is described: " ... which (Appearing) the Happy
and Only Potentate [MOF: only Sovereign] -- the King of those ruling as kings and Lord
of those ruling as lords (the one alone possessing immorality, dwelling in unapproachable
light, whom no one among men saw nor is able to see) -- will show [NASB: will bring
about; NEB: will bring to pass; PME: the final denouncement of God] at his own
appointed times."
We see here according to Paul that, God The immortal being will show or manifest Jesus,
the other Immortal being. One immortal will make manifest the other immortal being in
due time; our logic tells us that if angels had the power to materialize, why not one with a
higher position would be able to do so if he wished, as Jesus (immortal at this time) did
to the Apostle Paul on the road to Damascus. There is much we don't know and will not
know about what heavenly beings can do on this side of the veil. But whatever it is will
be according to God's will.
The scriptures never say a holy Man can never see God, it is understood from the logic
that, a sinner can never and ever see almighty God, if in this sense the following verses
read and understood Exodus 33:20, John 1:18, John 5:37, and 1 John 4:12 then this
would not contradict Mat 5:8. God intends all mankind to be holy in order to behold
him, there is indeed sufficient testimony from the scriptures that any human being holy
can see the almighty God Jehovah - Mat 5:8 Blessed are the pure in heart: for they shall see
(optonomai) God. The verse implies that any that are pure in heart can see God. Job,
Moses and David declared by faith that they indeed will see Jehovah Job 19:26; Heb
11:27; Psalms 17:15; 16:9.we don’t know in what manner and way Jehovah will manifest
to the world so that the pure in heart can behold him yet the scriptures assure that Job,
David and many more holy beings will get an opportunity to see the face of God – Rev
22:3.
Now our reason is when the only potentate Immortal God can be seen by the ancient
worthies how it is that Jesus Christ can’t be seen? The scriptures are plain clear as crystal

“every eye shall see him, and they also which pierced him: and all kindreds of the earth
shall wail because of him. Rev 1:7
Objection # 3
“Put to death in the flesh, but quickened by the Spirit” -1st Peter 3:18
Br. Russell understood that a spirit creature can be present and yet invisible to human
eyes and thus concluded that Christ presence will be Invisible – we quote some of his
understanding
11Itwas during this time, the account shows that these Bible students came to
recognize the difference between the Lord as "the man who gave himself" and the
Lord who would come again as a spirit creature. They learned that spirit
creatures can be present and yet invisible to men. As a result of this advanced
understanding we felt greatly grieved at the error of Second Adventists, who were
expecting Christ in the flesh.
Based upon this assumption Br. Russell tried to believe that, hence Christ was put to
death in the flesh and quickened by the spirit, the world no longer can see him, We certainly
endorse with Br. Russell that our resurrected Lord is now a Spirit being possessing
Immortality, but this doesn’t mean that he will be no longer seen by the world, we should
also not forget that, this same Jesus quickened by the spirit, a Spirit being after the
resurrection yet Invisible, manifested himself to the apostles and disciples (John 21:1;
Acts 1:3 10:40,41). Some may suppose and say, these manifestations were between his
resurrection and ascension, after his ascension no man has ever seen him! We do have
scriptural evidence that after his ascension though a Spirit and divine being yet invisible
our Lord manifested to Apostle Paul. 1 Corinthians 15:7 reports: ‘But last of all Jesus was
also seen by me.’ Is it fair to ask: in what state was Paul when the Lord appeared to him? As
part of the world? Judging from the three accounts of Paul’s experience on the
Damascus road we would have to answer that someone in the world did see the glorified
Lord after his ascension. Regarding this Paul reminds the Corinthians: ‘Have I not seen the
Lord?’ (1 Corinthians 9:1). However, we ask our sincere Bible student, this same Jesus a
spirit being after resurrection and ascension, yet visibly manifested himself to the disciples
and to Paul, why could not this same Jesus manifest himself to the world in similar way. Of
course we have a scriptural evidence to prove our assertion.
Acts 1:11 “this same Jesus, which is taken up from you into heaven, shall so come in like
manner as ye have seen him go into heaven.”
We are assured here that the Same Jesus, the Spirit being yet Invisible, who was manifested
to his followers, shall so come in like manner. A befitting comment for Acts 1:11 as
follows:
11 R3821 : page 230

12I have read the second volume and other writings of Brother Russell several times
over and over again about the Manner of the Lord’s coming. I was able to clearly see
that the interpretation on the Acts 1: 9-11 by Br. Russell was rather forced. He says
that that the manner means that only a small group of people will discern his return,
just as only a small group follower observed his ascent. Reading from the context,
anyone can readily see that the point of discussion Act 1: 9-11 is actually about the
manner in which the Lord was taken up into heaven and not at all about the number
of people who saw it etc. Br. Russell leaves the primary meaning of the text and
diverts the focus on secondary thoughts. Let us read it again:
9 And when he had spoken these things, while they beheld, he was taken up; and a
cloud received him out of their sight.
10 And while they looked steadfastly toward heaven as he went up, behold, two men
stood by them in white apparel;
11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This
same Jesus, which is taken up from you into heaven, shall so come in like manner
as ye have seen him go into heaven.
That the angels are talking about what they saw and not about the number of people
present is obvious from the seven references highlighted above. They saw him go
through a literal cloud with their naked eye. That’s how it is going to be when he
returns. The number of people however is not emphasized here. We know that it
is not going be a small group that will witness his return because Jesus particularly
said that “all the tribes of the earth” and “every eye” shall see when he comes again-
Matt. 24: 30, Rev. 1: 7
The centre of Br. Russell’s arguments for saying that the world cannot see Jesus at
Second Advent is because He would not come back in the flesh. I do not say that
Jesus will come back in flesh either. There are many scriptures that show that spirit
beings can be seen. Acts 1:11 itself is one of them. Did they not see Jesus ascending
into heaven? Did Jesus ascend into heaven in flesh and blood? Did they not see two
men in shining garments right after this? Did not David see an “angel of the LORD
stand between the earth and the heaven” in 1 Chronicles 21:16? Did not the young
man with Prophet Elisha see thousands of angels (Yet Invisible13) in all the hills and the
valleys after God opened his eyes in 2 Kings 6:17?. Above all, did not the shepherds
see the angels singing in heaven at Christ’s birth? All this proves that it is possible to
see Jesus when he returns in spirit body with the angels.
A change of our Lord in His person and appearance had certainly taken place, for those
who knew Him best did not at once recognize Him (Luke 24:16; John 20:14). It is
evident therefore that the post-resurrection body of Jesus was one that had the power of
materializing itself to natural senses, or withdrawing itself at will. It was this same body
which was taken into the heavens at the ascension, and which remains in heaven (Acts
1:11; Acts 3:21). It will be this same body that will descend from heaven as said by the
12
What made me change my mind on the date of the Second Advent! Page 23
13 Emphasis and italics added
angels and it is assured by our Lord himself with this same body when he descends from
the cloud and all the tribes of the earth will see him and mourn (Mat 24:30).
Objection # 4
“Wherefore henceforth know we no man after the flesh: yea, though we have known
Christ after the flesh, yet now henceforth know we [him] no more” (2 Cor 5:16).Br.
Russell quoting the above verse has said –
We must bear in mind, also, that our Lord is no longer a human being; that as a
human being he gave himself a ransom for men, having become a man for that
very purpose. (1 Tim. 2:6; Heb. 10:4,5; 1 Cor. 15:21,22) He is now highly exalted,
to the divine nature. Therefore Paul said, "Though we have known Christ after
the flesh, yet now, henceforth, know we him [so] no more." (2 Cor. 5:16) He was
raised from the dead a living spirit being (1 Cor. 15:45), and not a man of the
earth earthy. He is no longer human in any sense or degree; for we must not
forget what we have learned (See Vol. I, Chap. 10)--that natures are separate and
distinct. Since he is no longer in any sense or degree a human being, we must not
expect him to come again as a human being, as at the first advent. His second
coming is to be in a different manner, as well as for a different purpose. B-10714
We have said much about the spirit beings and the spirit body and their manifestations
while considering objection # 3, it is asserted by Br. Russell that hence our resurrected
Lord is no longer a Human being, hence forth we know not him after the flesh – What
does this mean then? Is it in any sense prove the invisible presence of Christ? Not at all.
We have proved that, despite Christ being an Immortal person can be seen by the
Church and the World while considering objection # 2&3. Now let us proceed to know
what actually 2 Cor 5:16 means.
Wherefore henceforth: Since the death and resurrection of Christ. In view of the fact
that the Lord Jesus died for all people, and rose again. The effect of that has been to
change all our feelings, and to give us entirely new views of people, of ourselves, and of
the Messiah, so that we have become new creatures. The word “henceforth” (apo tou
nun) means properly from the present time; but there is no impropriety in supposing that
Paul refers to the time of our Lord’s Second Coming.
Know we no man - The word “know” here (oidamen) is used in the sense of, we form
our estimate of; we judge; we are influenced by. Our estimate of man is formed by other
views than according to the flesh. That is, according to his mere worldly and external
relations (2 Cor 11:18; John 8:15; Phi 3:4), as distinguished from what he is according to the
Spirit, as a “new creature” (2 Cor 5:17). For instance, the outward distinctions of Jew or
Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher
life of those who are dead in Christ’s death, and alive with Him in the new life of His
resurrection (Gal 2:6; Gal 3:28).
Known Christ after the flesh — Paul when a Jew had looked for a temporal reigning,
not a spiritual Messiah. (He says “Christ,” not Jesus: for he had not personally known
Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once
14 Volume II- The Time is at Hand page 107

he was converted he no longer “conferred with flesh and blood” (Gal 1:16). He had this
advantage over the Twelve, that as one born out of due time he had never known Christ
save in His heavenly life. His new life-giving power, and not merely “after the flesh,” in
the carnal aspect of Him (Rom 6:9-11; 1 Cor 15:45; 1 Pet 3:18; 1 Pet 4:1, 2). Doubtless
Judaizing Christians at Corinth prided themselves on the mere fleshly (2 Cor 11:18)
advantage of their belonging to Israel, the nation of Christ, or on their having seen Him
in the flesh, and thence claimed superiority over others as having a nearer connection
with Him (2 Cor 5:12; 2 Cor 10:7). Paul here shows the true aim should be to know Him
spiritually as new creatures (2 Cor 5:15, 2 Cor 5:17), and that outward relations towards
Him profit nothing (Luke 18:19-21; John 16:7, John 16:22; Phi 3:3-10). This is at variance
with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used
here for “know”; the first (“know we no man”) means “to be personally acquainted with”;
the latter (“known Christ ... know ... more”) is to recognize, or estimate. Paul’s estimate of
Christ, or the expected Messiah, was carnal, but is so now no more.
It should be borne in mind that 2nd Cor 5:16 can only applied to the followers of Christ
and not to the world because the world can’t know the Lord as new creatures, those
who will become New Creatures in any sense will not know our Lord according to the
flesh but through spirit born as New Creatures. No fleshly and spiritual body is referred
here rather it simply means that henceforth we no longer know Christ carnally. Yet we
know Christ after the Spirit we are assured through the scriptures that we shall see him as he
is and the world will also see him in his power and glory. Both the Church and the world
will see our Lord in their respective ways, one with him face to face in heaven, and the
other on the clouds from the earth.
Objection # 5
“The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell
whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” - John 3:5
Bible Students suppose and claim that, those who are born of the spirit are like wind
(invisible yet recognized) hence Christ and the bride will be also born of the spirit will be
also like wind invisible yet recognized by the world and so try to prove the Invisible
presence of Christ – here are some comments on John 3:5 by Br. Russell:
15Nicodemus was astonished at such a presentation of the Kingdom and of the

methods and conditions upon which it could be seen and entered into. Our Lord
rejoined, Marvel not at the words, Ye must be born again. Then he gave him an
illustration of what one would be like who would be born of the Spirit. He drew
his attention to the invisibility of spirit beings and yet their reality. He took as an
illustration the wind--invisible, we know not whence it comes, we know not whither
it goes; but we do know of its power, we can hear the sound, can see its effects.
This, our Lord declared, would give Nicodemus an illustration of those born of the
Spirit; they would be intangible, invisible, while present and powerful. Such would be the
15
Zion’s Watch Tower Reprints - 4125 : page 29
Kingdom when it should be established. We must notice very carefully our Lord's
language, else ere long these erroneous thoughts will bring us into confusion. We
must not allow any of them to twist and turn the Scriptures, and to say that our
Lord said something here that he did not say. We must repel the suggestion that
he meant that the Spirit of which we would be begotten is invisible, for although that
is true enough it is not what our Lord is saying. Neither must we allow our minds
to be misled into supposing that the Lord means that the holy Spirit passes hither
and thither throughout the world, begetting some and passing others by, and that
we know not who may be begotten of the Spirit and who not. All this is confusing
and wholly out of accord with what is written. Whoever would have clear, proper
conceptions of the Master's teaching must give strict heed to the Word.
Now one has to read John 3rd chapter repeatedly and find who has really twisted and
turned the scriptures, a proper reading of John 3rd chapter in between the lines would
throw light upon what our Lord actually said about spirit begetting i.e. born of the sprit. Let
us proceed to know what the term “Born of the Spirit” actually mean? Whether it means
getting a spirit body after the resurrection or a spirit nature after the baptism? “Born of
the spirit” cannot refer the condition of saints after the resurrection for the following
genuine reasons:
Most commentators have held that this means: "As the wind moves mysteriously, so
does the Spirit and it breathes upon whom it will, effecting the inward change called the
birth of the Spirit arbitrarily." This view we believe due to a wrong translation,
sanctioned, not by Greek, but by current theology. Let it be noted that: (1) exactly the same
Greek term is rendered "wind" and "Spirit" in this verse. It is a violation of all law that the
same word should experience so radical a change of meaning in the same sentence. (2)
That the word (pneuma Strong’s # 4151) is not translated "wind" elsewhere, although it
occurs scores of times in the New Testament, but is always rendered "Spirit." (3)
Another word in the Greek, anemos, is usually used to represent "wind." (4) The
erroneous idea creates a confusion of figures. It makes Christ to say: "The wind bloweth
where it listeth; so is (not the Spirit, but) every one born of the Spirit." It affirms of him
who is born just what is affirmed of the wind, a thing the Saviour never did. These facts
are sufficient to show that the rendering "wind" is wrong. All we have to do is to
translate pneuma here, as is done in the latter part of the verse and elsewhere in the New
Testament. The verse then reads: "The Spirit (pneuma Strong’s # 4151) breathes where it
pleases and thou hearest the voice thereof, but canst not tell whence it comes nor
whither it goes. So (by hearing its voice) is every one born of the Spirit"(pneuma Strong’s #
4151). The meaning is: The Spirit not the wind breathes where it wills and you
recognize its manifestation by its voice; by the words spoken by men of God as the Holy
Spirit gives them utterance. You cannot tell whence the Spirit comes to whither it goes,
but you can hear its voice when it does come. So, by hearing the voice of the Spirit is
every one born of the Spirit. He who receives by faith the communications of the Spirit
is born of the Spirit. The birth of the Spirit is not the same thing as the gift of the Spirit.
To those who are born of the Spirit is given. "Because ye are sons, God hath sent the
Spirit of his Son into your hearts, crying, Abba, Father" (Gal 4:6). Hence, in harmony

with the above view, Peter says, "Being born again, not by corruptible seed, but
incorruptible, through the word of God, which liveth and abideth forever."1st Peter 1:23
Everyone that is Born of the Spirit is, in some respects, like the effects of the Spirit. You
see it not, you cannot discern its laws, but you see its effects,” and you know therefore that it
does exist and operate. Nicodemus’ objection was, that he could not “see” this change, or
perceive “how” it could be. Jesus tells him that he should not reject a doctrine merely
because he could not understand it. Neither could the “Spirit” be seen, but its effects
were well known, and no one doubted the existence or the power of the agent. Compare
Ecc 11:5.
The wind (pneuma – spirit) bloweth - Though the manner, in which this new birth is
affected by the Divine Spirit, be incomprehensible to us (Compare Ecc 11:5), yet we must
not, on this ground, suppose it to be impossible. The spirit moves in a variety of
directions as in the beginning (Gen 1:1-2), we perceive its operation in the motion of the
trees, etc., and feel it on ourselves - but we cannot discern the Spirit itself; we only know
that it exists by the effects which it produces: so is every one who is born of the Spirit.
“The spirit moved” (Gen 1:2). The earth may move, but its own motions could not mend it,
it must be moved upon. REGENERATION is not the outcome of the movement of the
natural heart, not Evolution, but Creation. II Cor 5:17 states, “If any man be in Christ,
He is a New Creation.” Born, not of the will of man, but of God, born from above –
John 3:3, 6:63; James 1:17, 18. “Of his own will beget he us” the effects are as discernible
and as sensible as those of the Spirit; but itself we cannot see. (Compare with Mark 4:26-
29). But he who is born of God knows that he is thus born: the Spirit itself, the grand
agent in this new birth, beareth witness with his spirit, that he is born of God (Rom
8:16); for, he that believeth hath the witness in himself (1 John 4:13; 1 John 5:10; Gal
4:6). And so does this Spirit work in and by him that others, though they see not the
principle, can easily discern the change produced; for whatsoever is born of God
overcometh the world (1 John 5:4).
For no mortal can say, or do to the contrary; and so the Spirit of God is a free agent in
regeneration; it works how, and where, and when it pleases; it acts freely in the first
operation of his grace on the heart, and in all after influences of it; as well as in the
donation of his gifts to men, for different purposes. (See 1 Cor 12:11.) This grace of the
Spirit in regeneration, like the Spirit –pneuma, is powerful and irresistible; it carries all
before it; there is no withstanding it; it throws down Satan's strong holds; demolishes the
fortifications of sin; the whole posse of hell, and the corruptions of a man's heart.
Nothing is a match for it. When the Spirit works, who can oppose it? The grace of the
Spirit of God in regeneration to a natural man is imperceptible, indiscernible, and
unaccountable by him (1 Cor 2:14).
So is every one that is born of the Spirit: he is regenerated by grace, that is, as free and
sovereign, as powerful and irresistible, and as secret and imperceptible, as if a man should
cast seed into the ground; and should sleep, and rise night and day, and the seed should
spring and grow up, he knoweth not how? (Mark 4:26-27). So will be the Work of the
Spirit or regeneration by the Spirit of God, (Ecc 11:5.) i.e. The Spirit breathes where He

desires, and you hear His voice; but you do not know from where He comes, and where
He goes; so is everyone having been regenerated by the Spirit. (LITV)
A parallel exposition of John 3:3-7 by Apostle Paul in Romans 8:
John 3 Romans 8
Verse -3 Jesus answered, Verily, verily, I say Verse -4 That the righteousness of the law
unto thee, Except a man be born of water might be fulfilled in us, who walk not after
and [of] the Spirit, he cannot enter into the the flesh, but after the Spirit.
kingdom of God.
Verse -6 That which is born of the flesh is Verse -5 For they that are after the flesh do
flesh; and that which is born of the Spirit is mind the things of the flesh; but they that are
spirit. after the Spirit the things of the Spirit.
Verse -7 Marvel not that I said unto thee, Ye Verse – 9- 11 But ye are not in the flesh, but
must be born again. in the Spirit, if so be that the Spirit of God
dwell in you. Now if any man has not the
Spirit of Christ, he is none of his.
And if Christ [be] in you, the body [is] dead
because of sin; but the Spirit [is] life
because of righteousness. (16I.e. born
again.)
Both passages talks about the spirit begetting (i.e. spirit birth) and it certainly refer to our
consecration which we all have received in the water baptism, below are some additional
scriptural proofs:
• 1 Peter 1:23 - Being born again, not of corruptible seed, but of incorruptible, by
the word of God, which liveth and abideth for ever.
• 1 John 3:9 - Whosoever is born of God doth not commit sin; for his seed
remaineth in him: and he cannot sin, because he is born of God.
• 1 John 5:18 - We know that whosoever is born of God sinneth not; but he that is
begotten of God keepeth himself, and that wicked one toucheth him not.
• 1 John 5:1 - Whosoever believeth that Jesus is the Christ is born of God: and
every one that loveth him that begat loveth him also that is begotten of him.
• 1 John 2:29 - If ye know that he is righteous, ye know that every one that doeth
righteousness is born of him.
John 3rd chapter has nothing to say about the invisible return of Christ, it is the Bible
students especially those who equalize Br. Russell’s writings with the Bible often twist
and turn the simple and plain scriptures making them more complex.
16
Emphasis added
Many scriptures would be out of meaning if the Lord has already returned in
1874-
• 1 Corinthian 4:5 Therefore judge nothing before the time, until the Lord come
Can Bible Students Judge one another after 1874?
• 1 Corinthians 11:26 for as often as ye eat this bread, and drink this cup, ye do
shew the Lord’s death till he come.
Why should we commemorate our Lord’s Death if he has already come?
• Philippians 1:10 that ye may approve things that are excellent; that ye may be
sincere and without offence till the day of Christ;
If we are to be sincere and without offence Till the Day of Christ i.e. till 1874?
How about after 1874?
• James 5:7 be patient therefore, brethren, unto the coming of the Lord. Behold,
the husbandman waiteth for the precious fruit of the earth, and hath long patience
for it, until he receive the early and latter rain. (Should we loose patience now?)
Are we being patient until 1874?
• Rev 2: 25 but that which ye have already hold fast till I come.
According to this verse, we may as well let go of the crown?
Objection # 6
While we look not at the things which are seen, but at the things which are not seen: for the
things which are seen [are] temporal; but the things which are not seen [are] eternal. – 2nd
Cor 4:18.
Bible Students, sometimes make the Bible a fiddle, thinking that they can play any tune
upon it, they try to make plain scriptures more complex, so that one who latch on to
their views, get lost in the labyrinth of their own conceived ideas. It has been said that
most Christians use the Bible the way a drunkard uses a streetlamp: more for support than for
illumination.The above verse is one example of it. The present Bible students (not Br.
Russell and his contemporaries) try to prove the invisible presence of Christ quoting the
above verse to support their theology They argue, the things eternal which are not seen is
Christ and his glory, because Christ is now a divine being, eternal and Invisible. Hence
Paul has said that they are not seen, must be certainly invisible. Can anyone come to this
conclusion? We answer, NO. At the very outset the verse doesn’t say anything about the
Invisible return of Christ. Even Br. Russell did not understand it like that. We would like to
quote some of his understanding of 2nd Cor 4:18:

17Spiritual
and eternal things. ….Glories to come.
18The crown, the throne, the Church whose names are written in heaven.
19Eternal, sure to the faithful, of inestimable value; things revealed to the eye of
faith in the promises of God; hopes, ambitions and joys of a higher, nobler order
than those of the world.
20The hidden treasure, the treasures of God's gracious plan hid in Christ, which
we are giving our little all to possess.

21None of the things which we prize are visible to the natural eye--our heavenly
Father's smile, Jesus as our Leader, the "crown of life," and "prize of our high
calling."
Yea! The things which are not seen are indeed the Crown, the throne, the promises of
God, the “Prize of our High calling.” All these things are not seen now but certainly they
are to be seen by the Church in the coming age. without a doubt this joy, crown of life,
prize of our High calling, our glorification with our Lord will be certainly manifested i.e. to
the World (Rom 8:19).
The things which are seen – Are the things here below; the things of this life - poverty,
want, care, persecution, trial, etc
The things which are not seen are eternal - Everything which pertains to that state
beyond the grave:
(1) God is eternal; not to leave us as our earthly friends do.
(2) The Saviour is eternal - to be our everlasting friend.
(3) The companions and friends there are eternal. The angels who are to be our
associates, and the spirits of the just with whom we shall live, are to exist forever. And
the pious dead shall die no more. There shall be then no separation, no death-bed, no
grave, no sad vacancy and loss caused by the removal of a much-loved friend.
(4) The joys of heaven are eternal. There shall be no interruption; no night; no cessation;
no end. Heaven and all its joys shall be everlasting; and he who enters there shall have
the assurance that those joys shall endure and increase while eternal ages shall roll away
So my dear brethren the above verse doesn’t in any sense prove the Invisible return of
Christ, besides it proves the visibility of Christ in the future – it says that the eternal
things are not now seen it doesn’t’ say the eternal things cannot be seen. Bear in mind that
Paul has not restricted that nobody can see the eternal at any time, he has only said which
(the eternal things) are not seen now comparing with the present temporal things. So it is
understood that we do not see the eternal things now in like manner it is also understood
that in future the eternal things can be seen.
17
The At-One-Ment Between God and Man – page 238; R5499:6
18 R374:5
19
R1798:6
20
R1656:6
21 R176:2

Objection #7
And so it is written, the first man Adam was made a living soul; the last Adam [was
made] a quickening spirit (1 Cor 15:45).
We have said much about the quickening spirit and the spirit body and their
manifestations to the human eyes yet invisible while considering objection # 3, but some
clever Bible Students try out very hard to prove things which not at all exist in the Bible,
Their point of argument is stated as follows:-
“1 Cor 15 :45 assures us that Christ, the second Adam, now no more a Man but a
quickening spirit which is again asserted by our Lord himself in Luke 24:39, "Feel
me and see, because a spirit does not have flesh and bones just as you behold that I have." So
we confirm with positive ness that our Lord cannot be visible while his return to
this earth, thus Christ Parousia is not Visible but instead Invisible”.
The materialized body of the Risen Lord -- lacking blood -- was what God had granted
so the Christ could become visible or manifest to his disciples as Peter, an eyewitness states,
"The God raised this one on the third day and granted him to become visible." (Acts 10:40 UBS
Interlinear) It should be borne in mind that this same Jesus who said “feel me and see a
spirit does not have flesh and bones just as you behold that I have” again, appeared to
Thomas quite differently assuming a human body which naturally has flesh and bones, (can
any bible students prove this was not a Human body at all !) This same Jesus who
appeared as a Spirit being, again appeared to Thomas as a Man with a human body
consisting wounds on its sides and hand (John 20:25, 26). Our own conviction is that
these "manifestations" -- often into locked rooms -- was for the benefit of those
witnesses to the resurrection and the result of God granting his Son to become visible by
such means even as did angels in the past (Genesis chapters 18 and 19). It assured us
again in Acts 1:11 that this same Jesus who appeared in spirit and human bodies
manifested to his disciples will again descend from heaven and will be manifested to the
world visibly – 2 Tim 4:1. So verses like 1 Cor 15:45 and 1 Peter 3:18 cannot in any sense
prove the Invisible Return of Christ.
A.D.1874 is it a Reliable Date?22
A ccording to the calculations of Br Nelson Barbour 23(which Br. Russell adopted mostly
in his writings) six thousand years of evil ended in 1872, and two years of adjustments brings
to 1874 which was asserted and said that- it was the time Adam and Eve spent in Eden
before they sinned. (By the way, there is no proof for this in the Bible.) Here is the
condensed statement of Chronology, actually drafted by Nelson Barbour which Br Russell
adopted and printed in his 2nd Volume “The Time is At Hand”24
22 For more details on Chronology please read our article ‘Chronology’ published in the “Reasoning the Scriptures”
23 See our Article “The Doctrinal History of the Invisible Presence of Christ”
24 Page 42

From the Creation of Adam

To the end of the flood 1656 years
Thence to the covenant with Abraham 427 "
Thence to the Exodus and the giving of the Law 430 "
Thence to the division of Canaan 46 "
The period of the Judges 450 "
The period of the Kings 513 "
The period of the desolation 70 "
Thence to A.D. 1 536 "
Thence to A.D. 1873 1872 "
----------
Total 6000 years
It is Mr. Nelson Barbour who came up with the idea that Jesus must return at the end of
6000 years from Adam’s creation. Nelson Barbour went to the British Museum library
when he arrived in London and found a book which had a chronology ending six
thousand years from Adam in 1872. The book was titled Horae Apocalypticae (Hours with
the Apocalypse) and was written by Edward Bishop Elliott. This chronological list is
found in the book under a long footnote, where Elliott wrote that “this Scripture
Chronology, with the scriptural authorities in brief” was “drawn up by the Rev.
Christopher Bowen” (Horae Apocalypticae, 1851, p. 236).
Now the above stated chronology has several mistakes, this chronology was drawn up
according to then available facts i.e. 1851. We will now proceed to show what are the
mistakes and loopholes of Bowen, Barbour and Russell’s Chronology.
1. The 450 years referred in Acts 13:20 is not the duration of the Judges.
Unfortunately the common version reads as, “And when he had destroyed seven nations
in the land of Canaan, he divided their land to them by lot. And after that he gave unto
them judges about the space of four hundred and fifty years, until Samuel the prophet”.
Br. Russell in his volumes commenting on the above verse:
The Greek word rendered about in the common version is hos, and has the
significance of during, or while. The same writer uses the word in three other
places where the common version translates it while, viz.: Acts 1:10; 10:17; Luke
24:32. This passage would be better translated, "He gave unto them Judges during
the space of four hundred and fifty years." The Syriac reads thus--"And for four
hundred and fifty years he gave them Judges, until Samuel the prophet"--the last
of the "Judges."25
No Greek Scholars would endorse with Br. Russell’s view. Thayer defines the word hoc -
as, as like, even as, according as, in the same manner, but says nothing about during,
while, etc. Mr. Strong ( G5613) defines it as Probably adverb of compound from G3739;
which how, that is, in that manner (very variously used as shown): - about, after (that),
(according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as,
unto), since, so (that), that, to wit, unto, when ([-soever]), while, X with all speed. Prof.
25
Time is at Hand page 49
Strong also never says anything about the word hoc meaning during. It is not fair to come
to a conclusion about the Greek word hoc as during because of a mere statement of Br.
Russell in his volume with one or two translations supporting it. This doesn’t make
anyone better than those who have spent decades studying that language.
Below are some 20 translations of Acts 13:20. It is unfortunate to note that only three
Translations along with the KJV state that the 450 years as the period of the Judges. All
the other translators have referred the 450 years as the preceding period of Judges. All
these following (expect three) translators had access to more ancient and reliable
manuscripts than the translators of the KJV. In this regard we just can’t turn a blind eye
to all these:
1. KJV: And when he had destroyed seven nations in the land of Canaan, he divided
their land to them by lot. And after that he gave unto them judges about the space
of four hundred and fifty years, until Samuel the prophet.
2. ASV: And when he had destroyed seven nations in the land of Canaan, he gave
them their land for an inheritance, for about four hundred and fifty years: and after
these things he gave them judges until Samuel the prophet.
3. BBE: And having put to destruction seven nations in the land of Canaan, he gave
them the land for their heritage for about four hundred and fifty years. And after
these things he gave them judges, till the time of Samuel the prophet.
4. CNCRDNT: And, pulling down seven nations in the land of Canaan, He

distributes their land by lot (about four hundred and fifty years). And after this He
gives judges till Samuel the prophet.
5. DBY: And having destroyed seven nations in the land of Canaan, he gave them
their land as an inheritance. And after these things he gave them judges till Samuel
the prophet, to the end of about four hundred and fifty years.
6. DIAGLOTT: and having cast out nations seven in land of Canaan, he distributed
by lot to them the land of them. And after these things about years four hundred
and fifty he gave judges, till Samuel the prophet.
7. DOUAY: And, destroying seven nations in the land of Chaanan, divided their
land among them by lot. As it were, after four hundred and fifty years. And after
these things, he gave unto them judges, until Samuel the prophet.
8. HNV: When he had destroyed seven nations in the land of Kana‘an, he gave
them their land for an inheritance, for about four hundred and fifty years. After
these things he gave them judges until Shemu’el, the prophet.

9. ISV: he destroyed seven nations in the land of Canaan. Then he gave them their
land as an inheritance for about 450 years. After that he gave them judges until
the time of the prophet Samuel.
10. LIT: And He pulled down seven nations in Canaan land, and gave their land to
them as an inheritance. And after these things, as four hundred and fifty years
passed, He gave judges until Samuel the prophet.
11. LO: And having cast out seven nations in the land of Canaan, he distributed their
country to them for an inheritance. And after these transactions, which lasted
about four hundred and fifty years’ he gave them judges, till Samuel the prophet.
12. ROTHERHAM: And, overthrowing seven nations in the land of Canaan, gave
them their land as an inheritance—about four hundred and fifty years. And, after
these things, he gave them judges, until Samuel the prophet.
13. RSV: And when he had destroyed seven nations in the land of Canaan, he gave
them their land as an inheritance, for about four hundred and fifty years. And
after that he gave them judges until Samuel the prophet.
14. RVIC: And when he had destroyed seven nations in the land of Canaan, he gave
them their land for an inheritance, for about four hundred and fifty years: also
after these things he gave them judges until Samuel the prophet.
15. RWEBSTR: And when he had destroyed seven nations in the land of Canaan, he
divided their land to them by lot. And after these things, which took about four
hundred and fifty years, he gave to them judges, until Samuel the prophet.
16. WEY: Then, after overthrowing seven nations in the land of Canaan, He divided
that country among them as their inheritance for about four hundred and fifty
years; and afterwards He gave them judges down to the time of the Prophet
Samuel.
17. YLT: and having destroyed seven nations in the land of Canaan, He did divide by
lot to them their land. ‘And after these things, about four hundred and fifty years,
He gave judges—till Samuel the prophet;
18. NIV: he overthrew seven nations in Canaan and gave their land to his people as
their inheritance. All this took about 450 years. After this, God gave them judges
until the time of Samuel the prophet.
19. MOFFATT: he gave them their land as an inheritance for about four hundred
and fifty years. After that he gave them judged, down to the prophet Samuel.

20. KNOX: By now some four hundred years had passed; and after this he appointed
judges over them, up to the time of Samuel the prophet.
So it is evident from the above translations the 450 years of Acts 13: 20 do not refer to
judges’ period at all! It is the period before the judges’! The 450 years is to be reckoned
from the time “the God of our fathers chose our fathers” (verse 17) up unto the time of
division of the Land of Cannan. Because the word “fathers” is plural, we must start from
the time Isaac was born. All this adds up to 445 years, which is why the apostle says it
was “about” 450 years. (Isaac was 60yrs at Jacob’s birth + Jacob was 130 yrs when came
to settle in Egypt + Israel’s stay in Egypt was 215 yrs + wandering in desert was 40 yrs =
445 years. It becomes 451 if you include 6 years of the conquest of the land). Even if we
should ignore all the majority of translators and manuscripts and go by the K.J.V, we
should insist that the period is only “about” as approximately 450 years and not precise!
2. Another common mistake which Bowen, Barbour and Russell made is haphazardly
concluded that the year Jerusalem fell was 606BC.Barbour deducted 536 from 606BC
and found 70 years and thus assumed that in 606 BC, Nebuchadnezzar besieged
Jerusalem and dethroned king Zedekaiah. This is believed by all the Bible Students.
Most Bible scholars and archaeologists date the fall of Jerusalem at 586 /587 26BC, which
makes a difference of twenty years. Here are some sources:
According to Encyclopedia.com, the Babylonian captivity is defined as "the period from

the fall of Jerusalem (586 B.C.) to the reconstruction in Palestine of a new Jewish state
(after 538 B.C.)."
"You will recall that the Babylonians, under Nebuchadnezzar, after twice laying siege to
Jerusalem, finally captured it in 586 B.C.E. Nebuchadnezzar's army then pillaged the
city, destroying the Temple and sending the inhabitants off to exile in Babylonia. (Biblical
Archaeological Review).
"586, Jerusalem destroyed and burned (Jer. 52:13f.); people taken captive (52:28-30).
(The International Standard Bible Encyclopaedia, Eerdmans, Grand Rapids, Michigan,
1982, page 1016)
"...Nebuchadnezzar promptly invaded his unhappy country and besieged Jerusalem for a
year and a half. In 587 Jerusalem fell and numbers of its inhabitants were carried away
captive to Babylonia..." (Unger, Merrill, F., Unger's Bible Dictionary, Moody Press,
Chicago, 1966, page 782).
Notice that the year 587 is offered instead of 586. Nevertheless, it is obvious that 606
B.C. is not even close.
26For more information on 586/587 BC read our article “70 years of Desolation” and “Chronology” published in
“Reasoning The Scriptures”
Scriptural Investigation on 587-586 BC: In order to know the correct date of the
destruction of Jerusalem, we must first find out when King Nebuchadnezzar ascended
the Royal throne because scriptures clearly states that Nebuchadnezzar captured
Jerusalem in his 18th year reign (Jer 52:29), If we can find the correct date of
Nebuchadnezzar’s first year in secular history then it will be easy for us to calculate the
18th year of his reign and the correct date of the Destruction of Jerusalem.
In Jer 25:1 the Hebrew word ‘Rishony’ is Translated ‘First” (that was the first year of
Nebuchadnezzar though the meaning of the word is ‘first’; it was used in the sense of
‘Beginning’. This adjective is derived from ‘Rishown’, used in Isa 41:4, “I the Lord the
first …. I.e. the beginning”. Where accession year system is followed, Beginning” of
reign points to accession year. When a king comes to throne on a certain day in a year
after the end of reign of a previous king, from that day (date) of coming to throne, to the
end of that calendar year, the time span is called accession year. And his first year of
reign starts from the (first day) of the next calendar year to the end of that year.
The word in Jer 25:1: ‘first’ was used in the sense of beginning. If we read it therefore as
the year of Nebuchadnezzar, instead of “first’ year of Nebuchadnezzar, we maintain
harmony with other scriptures and facts. It makes a lot of difference in saying “first”
than saying “accession year”. Let us take the reign of Nebuchadnezzar as an example.
Babylonian chronicles are preserved in British museum.
BM -Tablet #21946 #9-11 records
“For 21 years Nabopolassar had been king of Babylon. On the 8th of the month
Ab he died (lit ‘the fate’), in the month of Elul Nebuchadnezzar returned to
Babylon. And on the first day of the month Elul, he sat on the Royal throne in
Babylon”
According to our calendar, Nebopolassar died on 15th Aug 605 BC. And
Nebuchadnezzar sat on the throne on 7th Sept 605 BC. The accession year and the first
year of Nebuchadnezzar appears as follows.
• ACCESSION YEAR
1st Elul (first day) BC 605 to the end of the month Adar 604 BC
Our calendar 7ht September BC 605 to 1st April 604 BC.
• FIRST YEAR OF REIGN
Beginning of the next year Nisan 1st BC 604 to he end of Adar 603 BC
Our calendar April 2nd 604 BC to 21st March 603 BC
We have record of both accession year and first year of Nebuchadnezzar. Now we
require the accession year of Zedekiah, the key to open the Date of Destruction, which
are other wise shut-up. Nebuchadnezzar captured Jehoiachim in his Eighth year of his
reign i.e. 597 BC accession year according to– (BM Tablet #21346) and appointed a king
of his choice who was Zedekiah.

Zedekiah reigned eleven years in Jerusalem 2 Kings 24:18. Jerusalem was destroyed on
29th July. The Temple and Jerusalem was burnt between 25th to 28th Aug 587 BC, in the
11th year of Zedekiah, which was also the 18th year of Nebuchadnezzar.
Years Regnal Years of Zedekiah

Accession Year Adar 2 = March 16, 597 to Adar 29 = April 12, 587 BC
1st year Nisan 1 = April 13, 597 to Adar 29 = April 2, 596 BC
2nd year Nisan 1 = April 3, 596 to Adar 29 = April 21, 595 BC
3rd year Nisan 1 = April 22, 595 to Adar 30 = April 11, 594 BC
4th year Nisan 1 = April 12, 594 to Adar 30 = April 29 ,593 BC
5th year Nisan 1 = April 30, 593 to Adar 29 = April 18, 592 BC
7th year Nisan 1 = April 8, 591 to Adar 30 = April 26 ,590 BC
11th year Nisan 1 = April 23 , 587 to Jerusalem destroyed in July 587 BC
Burnt on Aug 25-28 587 BC
Nebuchadnezzar and Zedekiah’s regnal years compared
Nebuchadnezzar’s Regnal Years Zedekiah’s Regnal Years

Accession Year Elul (7th Sep) 605 BC to
Adar end 604BC
1. Nisan 1, 604 BC to End of Adar 603 BC
2. ‘’ 603 BC “ 602 BC
3. ‘’ 602 BC ‘’ 601 BC
4 ‘’ 601 BC ‘’ 600 BC
5 ‘’ 600 BC ‘’ 599 BC
6 ‘’ 599 BC ‘’ 598 BC
7 ‘’ 598 BC ‘’ 597 BC Accession Year of Zedekiah
8 ‘’ 597 BC ‘’ 596 BC Nisan 1 = April 13, 597 to Adar 29 = April 2, 596 BC
11 ‘’ 594 BC ‘’ 593 BC Nisan 1 = April 12, 594 to Adar 30 = April 29 , 593 BC
13 ‘’ 592 BC ‘’ 591 BC Nisan 1 = April 19,592 to Adar 29 = April 7, 591 BC
16 ‘’ 589 BC ‘’ 588 BC Nisan 1= April 15,589 to Adar 29 = April 3, 588 BC
17 ‘’ 588 BC ‘’ 587 BC Nisan 1 = April 4, 588 to Adar 29 =April 22, 587 BC
18 From April 23, 587 to Jerusalem Nisan 1= April 23, 587 to Jerusalem destroyed in July,
destroyed on Jul 587 BC Burnt on Aug 25- 587 BC Burnt on Aug 25-28, 587 BC
28, 587 BC

These above quoted dates clearly establish the absolute chronology of Neo –Babylonian
era a number of other cuneiform inscriptions are discovered in recent times, these times
and dates agree completely with the figures given by Ptolemy’s cannon and with the
astronomical texts, Nebuchadnezzar’s first year was 604/603 BC and his eighteenth year
when he desolated Jerusalem was 587/586 BC
Another Established Date to prove 587 BC is the Correct Date - “VAT 4956”
King Years of Reign BC Dates Astronomical Text

Nebopolassar 21 625-605 VAT 4956
Nebuchadnezzar 43 604-562 Nebuchadnezzar’s
Evil –Merodach 2 561-560 37th year regnal years
Neriglissar 4 559-556 Was 568 BC
Labashi-Mafdul 2-3 months 556
Nabonidus 17 556-539
“VAT 4956” this Text superior to “Strassmaier kambyses 400” both with respect to the
number of observation recorded and the accuracy of description and preservation, ‘VAT
4956” is dated to be Nebuchadnezzar’s 37th year 568/567 BC and record a great
number of observations of the moon an planets from this year. All these observations
were made in 568/567 BC according to modern computations there is not slightest
doubt about this conclusion, as such a combination of planetary positions is not repeated
again in thousands of years. If 568/567 BC was the 37th regnal year of Nebuchadnezzar,
his first year was 604/603BC and his 18th year when he desolated Jerusalem was
587/586. What more do we need than the above to establish 587 BC as the correct
date??
The Correct Reckonings from the Bible and Secular History
1. Period of Judges
According to the Secular historical Evidence it is proved BC 96627 was the year King
Solomon laid the foundation of the Temple in his 4th year of his reign, from this we can
easily conclude that Solomon’s Rule must have begun from BC 970 (966+4=970) adding
40 years of David’s Reign will bring us to 1010 BC (970+40=1010), again adding 40
years of Saul’s Reign will bring us to BC 1050 (1010+40=1050). Samuel and his sons as
Judges must have ended by 1050 BC.
From Exodus to temple foundation or Solomon’s 4th year (1st Kings 6:128) is 480 years,
so the year of the Exodus of the Children of Israel will be 1446 BC (966
27 http://en.wikipedia.org/wiki/Solomon
http://encyclopedia.thefreedictionary.com/Solomon
International Standard Bible Encyclopedia – Chronology of the Old Testament
28 See Page 32 – Pastor Russell’s Blind Assumption on 1 Kings 6:1

+480=1446).Now let us give some mathematical work to our brains, to know the correct
period of Judges after the Land was Divided, we must count the years from the division
of Land to the Period of Judges and Samuel and his sons:
1. Solomon’s 4th year is 966 BC 4 years

2. David’s Rule 40 years
3. Saul’s Rule 40 years
--------------------------
84 years
According to this calculation the end of the period of Judges will be 966+84 = 1050 BC.
We can affirm and confirm that Judges period ended by BC 1050. So how are we going
to confirm that Judges period is of 350 years? Below there is a mathematical
demonstration.
• The year of Exodus 966+480= 1446 BC

• Wilderness wandering 40 years Minus
---------------
1406 BC
• Division of Land 6 years Minus
----------------
• The Period of Judges began from 1400 BC
• The Period of Judges ended on 1050 BC
Thus The Total Period of Judges will be 1050-1400=350 years
2. The period of Kings
British Museum Tablet # 21346 states that
“In the 7th year, in the month of Kislev the Babylonian King mustered his troops
and having marched to the land of Hatti, Besieged the City of Judah, and on the
second day of the month of Adar took the city and captured the king. He
appointed therein a King of his own choice (Zedekiah), received its heavy tribute
and sent (them) to Babylon”.
From the above quoted BM Tablet we have clear proof that Jehoiachim, king of Judah,
was captured on 16th March 597 BC. This also corroborated with the Scriptures in 2
Kings 24:10-12, “The King of Babylon took him in the eighth year (accession year added)
of his reign on the second day of the Month of Adar took the city and captured the
king.” So it was the 8th year of reign of Nebuchadnezzar from Nissan. According to the
tablet his choice king whom he appointed is Zedekiah. What is lacking in tablet we have
in the Bible, and what is not in the Bible we have in the Tablet; one confirming the other.
Scriptures confirm that Zedekiah ruled 11 years 2 Kings 24:18 when Nebuchadnezzar

besieged Jerusalem again in the 11th year of Zedekiah (2 Kings 25: 1, 2) and the city
destroyed.
Now let us deduct 11 years from 597 BC (597-11=586) we arrive at 587/586 BC

Jer 39:2, 2 Kings 25:3. We have clear proof of the date of Zedekiah’s overthrow was in
587/586 BC
Method to Reckon the Total years of Kings
From Saul to the divided kingdom is 120 years (Saul 40+David 40+Solomon 40=120)
we have calculated earlier that on 1050 BC the Judges’ Period ended and Saul
commenced his reign, so 1050-120 = 930 BC
• Rehoboam, son of Solomon, began to reign 930 BC
• Last king Zedekiah ruled up to 587 BC minus
--------------
• From divided kingdom up to Zedekiah 343 years
• Saul to Solomon 120 years
----------------
463 years
So the period of Kings is 463 years instead of 513 years, Bowen and Nelson Barbour
calculated the regnal years of all the kings of Judah consecutively without considering the
overlapping years between kings29.
Now if the above correct figures are added, thus would be the result:
From the Creation of Adam

To the end of the flood 1656 years
Thence to the covenant with Abraham 427 "
Thence to the Exodus and the giving of the Law 430 "
Thence to the Foundation of the Temple or
the 4th year of Solomon 480 "
Thence to AD 1 966 "
Thence to A.D. 1873 1872 "
----------
Total 5831 years not 6000 years
We still require 169 years further to complete six thousand years, which will lead from
1873 to 2042 AD!
Pastor Russell’s Blind assumption on 1 Kings 6:1
Pastor Russell while considering 1 Kings 6:1 admits that Bishop Usher has erred in this
matter and try to point out mistakes by the copyist, he has taken the foot note reference
of Acts 13:20 from Benjamin Wilson’s Diaglott – here are his comments:
29 For more details on the Kings pleas read “The Stream of Time” page7,and Appendix B- By David Rice
Here Usher is misled by the evident error of 1 Kings 6:1, which says that the
fourth year of Solomon's reign was the four-hundred-and-eightieth year from the
coming out of Egypt. It evidently should read the five-hundred-and-eightieth year,
and was possibly an error in transcribing; for if to Solomon's four years we add
David's forty, and Saul's space of forty, and the forty-six years from leaving Egypt
to the division of the land, we have one hundred and thirty years, which deducted
from four hundred and eighty would leave only three hundred and fifty years for
the period of the Judges, instead of the four hundred and fifty years mentioned in
the Book of Judges, and by Paul, as heretofore shown. The Hebrew character
"daleth" (4) very much resembles the character "hay" (5), and it is supposed that
in this way the error has occurred, possibly the mistake of a transcriber. 1 Kings
6:1, then, should read five hundred and eighty, and thus be in perfect harmony
with the other statements30.
In this regard we would like to quote a befitting comments made by a recent Bible
Student Chronologist:
None of the Hebrew manuscripts extant today allow such an error, for in them
the numbers are written out longhand, rather than abbreviated with Hebrew
letters representing numbers. However, it is possible that very ancient
manuscripts represented numbers this way, and that such an error occurred
before the current manuscripts were composed. But against this are the following
considerations.
There are 22 letters in the Hebrew alphabet. The last one represents the number
400, and there is no 23rd letter to represent the number 500. Therefore, if
numbers were represented by letters, presumably 480 would be represented by
two letters (400 = t and 80 = p) and 580 by three letters (400 = t, 100 = q, 80 =
p). An error would therefore require dropping an entire character, namely the one
for 100. It would not be a simple misreading of four (daleth, d) for five (heth,
h)31.
The Strict Adherents of Br. Russell who resist historical testimony fail to recognize that
Br. Nelson – Russell’s approach to history differs from theirs. They lived at a time when
the evidence was not as clear as it is today. They wrote before the facts we refer to in this
treatise were available. Thus with boldness we confirm and assert that 1874 is not a
reliable date to end the Six thousand years. The above logical reasons and evidence
forces us to believe that there is indeed serious mistakes and loopholes in the Bowen,
Barbour - Russell Chronology. This chronology cannot be considered as substantial
evidence to prove that our Lord returned in the autumn of 1874 and thereafter his
presence commenced invisibly and gradually. The Bowen, Barbour and Russell
chronology has not withstood the test of Truth, thus it is wise to forsake it, of instead
scratching our heads with vain calculations.
30
The Time is At Hand – page 53
31
“The Stream of Time” page10 - By David Rice
Michael The Archangel
A lmost all the Adventists, Bible Students, Jehovah’s Witnesses and the Laymen
believe and trust that Michael is none other than our Lord Jesus Christ. Their main
contention is that Michael is Christ is to prove their conceived baseless Chronology and
his return in 1874. It is stated in Dan 12:1 that Michael shall stand up for the children of
Israel and a Time of Trouble shall be on earth at the archangel’s arrival. It is also stated
that who so wait for 1335 days from the setting up of the abomination that makes
desolation will enter into state of blessedness (Dan 12:12). The Papal system (the said
abomination according to their reckonings) was setup in 53932 AD followed by 1335
years will reach to 1874, thus they concluded on the said date that Michael or Christ
returned from the heavenly abode and stood up for the rescue of God’s Children.
Who is Michael?
“Then Michael, who is one of the strongest guardian angels, came to rescue me from
the kings of Persia” – Dan 10:13 -Contemporary English Version.
There are several things to prove and can be proven by the inspired scriptures. There is
indeed ample testimony in the Holy Scriptures that Michael is not our Lord Jesus Christ.
We will prove it bit by bit and unveil all the untruths. Kindly note the above verse
carefully; here Michael is said to be one of the strongest guardian angels.
We will now look in to various translations of the said verse for better understanding:
• Lo, Michael, one of the chief princes, came to help me; and I remained there
with the kings of Persia. - KJV
• Then Michael, one of the chief angels, came to help me, because I had been left
there alone in Persia. - Good News Bible
• Lo, Michael, one of the first rulers, came to help me. And I stayed there with the
kings of Persia. - Literal Translation of the holy Bible
• Lo, Michael, first of the chief heads, hath come in to help me, and I have
remained there near the kings of Persia. - Young’s Literal Translation
• Then Michael, one of the archangels, came to help me, and I left him there with
the spirit prince of the kingdom of Persia. - New Living Translation
32
The rise of Papacy on the said is historically not accurate
• Then Michael came to help me. He is one of the leaders of the angels. He
helped me win the battle over the king of Persia. - New International’s Readers
Version
Michael "is one" of the chief princes, (KJV). He is termed as one of the chief Angels (Good
News). He is called one of the Archangels (NLT), again in NIR he is referred as one of the
Leaders of the angels. So the above translation places him in a group of other chief princes.
How large that group is we are not told. Michael is in a group of equals; not exclusively
alone and outstanding. Michael could not be Christ, as Christ is not described as one of the
equals. Note: angels are inferior to cherubs and seraphim. If Michael is only the chief of
angels, then, certainly he could not be our Lord, because our Lord was higher than the
angels, cherubs and seraphim even all principality and power “And ye are complete in
him, which is the head of all principality and power” (Col 2:10). "Head" means supreme
"authority." "Principality and powers" is a reference to the highest rankings of angelic
beings, Christ being over them all. The Good News Bible reads as “He is supreme over
every spiritual ruler and authority”. Again in ISV we read it as “who is the head of every
ruler and authority”. If Christ is the Head and Supreme over every Ruler (including
Michael) and Authority, he cannot be the archangel Michael because he is one of chief ruler
of the angels (Col 1:16-18; Eph 1:20-23, Eph 4:15-16; Phi 2:9-11; 1 Pe 3:22; Rev 5:9-13).
This means Christ is not in the same rank or species as an angel or the chief ruler. He is
above them all, i.e. above every ruler and authority, above every principality and power.
Your Prince Or the Prince of the Princes?

“And [there is] none that holdeth with me in these things, but Michael your prince” “And
at that time shall Michael stand up, the great prince which standeth for the children of
thy people: - Dan 10:21; Dan 12:1
The three references to Michael in Daniel are: "one of the chief princes," "your prince,"
and "the great prince." Christ is never referred to as one of the chief princes, your prince
or the great prince in the Bible. Jesus is called, "Prince of peace," — Isa. 9:6, and "Prince
and Saviour" — Acts 5:31. As one can see, the titles of Michael and Jesus are not the
same. Michael is restricted to only one nation i.e. he is the prince of Israel, whereas
Christ is already the Head of All principality and Power (Col 2:10, Eph 1:21). Christ is
not a Prince for only Israel as referred in Dan 10:21, but King of Kings and Lord of
Lords and Prince of the Kings of the Earth, i.e. he is the Prince for all nations (Rev 1:5,
Rev 17:14; 19:16).
Michael in the New Testament
“Whereas angels, which are greater in power and might, bring not railing accusation
against them before the Lord.” 2nd Peter 2:11
This statement is a strong resemblance between what Peter says and what Jude says, “Yet
Michael the archangel, when contending with the devil, disputed about the body of
Moses, dared not bring against him a railing accusation, but said, The Lord rebuke thee”
(Jude1:9-10). There is allusion to the same thing, and probably both referred to some
common tradition among the Jews respecting the contention of the archangel Michael
with the devil about the body of Moses. As the statement in Jude is the quite clear, it is
proper to explain the passage before us by a reference to that; and we may suppose that,
though Peter uses the plural term, and speaks of “angels who are greater in power and
might,” yet that he really had the case of Michael (who is the great prince and the
archangel) in mind, and meant to refer to that as an example of what the angels do.
Whatever may have been the origin of this tradition, no one can doubt that what is here
said of the angels is quite probable, and no one can prove that it is not true. If Michael
was our Lord Jesus Christ, would not the Apostle Peter have written plainly stating that,
our Lord Michael greater in Power and Might brought not the railing accusation before the
Lord? The fact he didn’t write so, shows he knew very well that Michael was only an
Archangel. If not, the Holy Spirit would not have permitted Peter to write to the
contrary.
Now coming to the Jude’s account, we read about our Lord Jesus Christ and Michael.
both mentioned in his epistle separate and distinct. Our Lord is referred in Jude 1:1& 4
and the epistle continues to explain about the ungodly men and their fate in verse 5; then
proceeds to tell about the Angels in particular in verse 6. So when the matter addressed to
the Angels, Jude proceeds to tell an untold history in the Old Testament which is also
related to the Angels, the dispute of the Archangel Michael with Satan. If our Lord
indeed was the Michael, why then would the Apostle Jude referred to him separate and
distinct?
Another interesting point to be noted in Jude 1:9 is, when Michael was challenged by
Satan over the body of Moses, he did not argue or accuse Satan, but left it to the Lord,
saying, “the Lord rebuke thee.” But our Lord Jesus, even though was in the flesh (i.e. not in
a Spirit body), was entitled to accuse Satan to his face. The scriptures tell us that he
rebuked Satan on several occasions (Mat 4:10, Mat 16:23, and Mat 17:18). But Michael,
yet greater in the power and might than an archangel or any human, couldn’t and didn’t
rebuke the Devil. He left that to the Lord. Michael an angel did the work of angels as
outlined in 2 Peter 2:11, as he did not bring a slanderous accusation against the devil.
Jude does not identify the archangel Michael as Christ. Thus we can affirm and confirm
Michael is not our Lord Jesus Christ.
Voice of the archangel
“For the Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God: and the dead in Christ shall rise first”: 1 Th 4:16
Since this verse instructs that Jesus will descend from heaven “with the voice of the
archangel,” Russellites and JW’s incorrectly conclude that Jesus must be Michael. The fact
is all the angels accompany Jesus at his Second Coming, which would include Michael
the archangel. Thus Michael's voice will be heard, along with the trumpet call of the
Lord. It is the fact and one cannot ignore, that the dead or raised not only by the voice of

the archangel, besides there are other shouts which Paul mentions. When read in
between the lines we come to know there are three exclusive shouts in 1 Th 4:16
1. The Lord will descend from heaven with a Shout

2. With the voice of the archangel
3. And with the Trump of God
All three shouts should be heard so that the dead in Christ shall rise first. Now our logic
tells us that all three are different from each other. The archangel voice cannot be the
trump of God and the trump of God cannot be a Shout, hence the persons from which
these go out must be also different and not the same. We have strong scriptural evidence
in this regard that a group of mighty Angels will accompany with our Lord when He
returns to this earth. (“When the Lord Jesus shall be revealed from heaven with his
mighty angels”- 2 Th 1:7; 1 Th 3:13; Zech 14:5; Jude 1:14), this group of Mighty Angels
would also include Michael the archangel. It is very interesting to note that the shout of
the Trumpet will be from the Angels – “And he shall send his angels with a great sound
of a trumpet” (Mat 24:31). Now the picture is clear, the Lord himself will descend from
heaven with a Shout (whether this shout is his personal voice as in John 5:28 is not stated).
The Angels will sound the Trump of God and the Archangel will also join them with his
Voice. Thus Michael's voice will also be heard, along with the trumpet call of the Lord
and the shout. Thus would the Lord have the voice of the archangel “with” him when he
arrives.
In this way, 1 Th 4:16 does not teach that Jesus is an archangel, but that at His Second
Coming He will be accompanied “with the voice of an archangel.” Just as He will be
attended “with a shout” and “with the trumpet of God,” so will He be accompanied
“with the voice of an archangel”. Question: If Jesus’ descent from heaven “with the
voice of an archangel” makes Him (as some claim) the archangel Michael, then does His
descent “with the trumpet of God” not also make Him God? Russellites, Jehovah’s
Witnesses and Adventists reject this latter conclusion, yet they accept the first. Such
inconsistency is one proof of their erroneous teachings about The Plan of God.
Did God ever say to Angels, “You are my Son”?
"For to which of the angels did he ever say ‘you are my Son today I have begotten you’”-
Heb 1:4 (read up to verse 13)
One of the strongest arguments against Jesus being Michael is found in the book of
Hebrews. In chapter one, the writer of Hebrews showed the superiority of Jesus over the
angelic beings, and contrasted Him with them. Here the writer is proclaiming the Son as
superior to angels. Angels are great in God’s creation, but the Son is better than they are.
How? Because Christ is described in John 3:16, as "one and only Son." The Greek for
"only" is, "monogenes," one of a kind or unique one. Thayer defines it as:
1) Single of its kind, only
2) Used of only sons or daughters (viewed in relation to their parents)
3) Used of Christ, denotes the only begotten son of God
This shows that the term monogenes cannot be applied to Angels and Archangels. Jesus’
superiority over the angels is seen in the fact that the Father spoke to Jesus as His special
begotten Son to Whom He gave the seat of honour at His right hand (1:5, 13).
Furthermore, the writer of Hebrews indicated that God commanded all angels to
worship Jesus (1:6; cf. Revelation 5:11-13; Philippians 2:10).These texts also could be
argued to apply to after his ascension. Yet, if Jesus were the archangel Michael, how
could He accept the worship of other “lesser” angels when, according to Revelation
19:10 and 22:8-9, angels do not accept worship, but rather preach the worship of God,
and no other? Hebrews chapter one is a death knell to the idea that Jesus, the Son of
God is Michael, the archangel.
Interestingly, Br. Russell was also of this belief. We don’t know what made Br. Russell
later to conclude Michael as Christ. But he himself has confirmed with his own writings
that Michael is not Christ but only an Archangel just like Gabriel:
His position is contrasted with that of men and angels, as He is Lord of both,
having "all power in heaven and earth." Hence it is said, "Let all the angels of
God worship him;" [that must include Michael, the chief angel, hence
Michael is not the Son of God33] and the reason is, because He has "by
inheritance obtained a more excellent Name than they." Michael or Gabriel are
perhaps grander names than Jesus, though Jesus is grand in its very simplicity, but
the official character of the Son of God as Saviour and King is the inheritance
from His Father, which is far superior to theirs, for it pleased the Father that in
Him all fullness should dwell. He has given Him a Name which is above every
name, that at the Name of Jesus every knee should bow both in heaven and earth.
And there is "none other name under heaven given among men whereby we must
be saved."34
Sadly, even though Russell confirms that Michael the archangel is not the Son of God,
Russellites and Jehovah’s Witnesses today hold firmly to this doctrine.
The writer of Hebrews returned to the subject of Jesus’ superiority over angels in chapter
two, saying, “He [God] has not put the world to come, of which we speak, in subjection
to angels” (2:5). To whom will the world be in subjection? Scripture indicates that it
would be Jesus, “the appointed heir of all things” (Hebrews 1:2). “All authority” has
been given, not to any angel, but to Jesus (Matthew 28:18). All angels, authorities, and
powers “have been made subject to Him” (1 Peter 3:22). “In putting everything under
him, God left nothing that is not subject to him” (Hebrews 2:8, NIV, emp. added). Jesus,
therefore, is not Michael, the archangel, “for it was not to angels that God subjected the
world to come” (Hebrews 2:5 RSV).
33
Emphasis added
34 Zion’s Watchtower, 1879, November page 4, R0048 -reprints
Let us take it for granted Michael is Jesus Christ. What does Dan 12:1 say then? “And at
that time shall Michael stand up, the great prince who standeth for the children of thy
people”. It is this Michael the great prince the archangel who will stand at the time of the
end as he stood previously for the sake of Israel (Dan 10:21). According to the
Russellites and JW’s belief, Michael is the pre-existed nature of Christ. If this is taken into
consideration, the world would witness only an Archangel’ arrival not the glorious
appearing of our Lord Jesus Christ with immortality, because according to them Christ
was Michael prior to his birth as Human. The Name Michael is only applied to an angelic
creature. If in this name Christ is going to come, then we must also accept the fact that
Christ will come only as an Archangel and not as King of Kings and Lord of Lords. We
cannot accept this as this is very contrary to the Holy Scriptures. We are not denying that
Michael is not at all associated in the Second Coming of our Lord. We believe Michael
will certainly join the Heavenly host of Mighty Angels as the Chief Angel heralding the
arrival of our glorious Lord and his glorious Kingdom along with Christ as asserted in 1
Th 4:16, 1 Th 1:7; 3:13
One final reason why Jesus cannot be Michael is as follows: As previously mentioned,
the Russellites and Jehovah’s Witnesses think that Jesus will return as the archangel in the
Name of Michael. Keeping this in mind, Revelation 19:11-12 describes the Second
Coming of Jesus Christ. Will He be coming as Michael? Not according to verse 12, which
states that “he had a name written, that no man knew, but he himself?”
"And I saw heaven opened, and behold a white horse; and he that sat upon him was
called Faithful and True, and in righteousness he doth judge and make war. (12) His eyes
were as a flame of fire, and on his head were many crowns; and he had a name written,
that no man knew, but he himself."
Since Revelation 19:12 teaches that Jesus will have “a name written, that no man knew,
but he himself,” the Russellites and Jehovah’s Witnesses must be incorrect in thinking
that Jesus is Michael. After all, according to this verse, Jesus cannot be Michael because
nobody will know His true name at His Second Coming.
Where was Michael when Hitler persecuted the Jews?
We come to know from the pages of history, The then New Nazi Rulers under the
leadership of Adolph Hitler, severely persecuted the Jews during the world War II (1939-
1945) Mankind will never forget the most barbarous and brutal persecution which came
upon the Jews by the Germans.
Jews were imprisoned in various concentration camps. Men, women and children were
clubbed and shot to death. Naked Jews were forced to dig their own graves and ordered
to kneel by beside it, and then they were shot in back of their heads. Infants were thrown
into freezing waters; women and children were strangled by Fritz Gabeaner by his bare
hands. Holes were bored into their heads and stomach, finger nails and eyes were
plucked out. Naked women were tied by their hair to poles and swung and also hung by
their feet. Professor Hertz in his lab of Anatomical Institute at Strasburg performed all
kinds of operations on Jews. TB (Tuberculoses) germs were injected into children.
Animal sperms were implanted in Human females. Infants were thrown into the air and
shot.
Many were killed by clubs, kicks, lashings, ice bath, electric shocks, and soldering iron
etc. Human tattooed skins were used as lamp shades, fine shaped skulls as paper weights,
thousand were suffocated to death in the gas chambers, their bodies were cremated and
their bones were pulverized by sledge hammers. Human hair was used to full matters.
These were the various cruel methods used by the Nazis to execute the Jews.
Approximately ten million people died in the Concentration camps themselves, about six
million Jews and about four million others. In addition there were many millions more
who were killed without being taken to a camp. Adolph Hitler's regime, the Third Reich,
killed approximately 6 million Jews, and 7 million other Europeans in the Death Camps,
1933-45.
It was very inopportune that Michael the Guardian Angel of the Israel despite
being invisibly present since 1874 could not stand for his people (Dan 10:21). We
read from the scrolls of Daniel (Daniel 10), that Michael was sent to withhold the King
of Persia who hindered the messenger who was about to reach and console Daniel, just a
delay of 21 days Michael could not wait, descended rapidly to help the messenger as it
was his duty to protect the nation of Israel. We see a quick response and help from the
guardian angel on behalf of Daniel. Now our logical question is, to help a single Jew (i.e.
Daniel), Michael the guardian angel responded quickly. How come the same Michael
despite being present since 1874 did not stand for the protection of Jews during the great
persecution by Germans? What was Michael doing during the holocaust of millions of
Jews? What hindered Michael from rescuing the people of Daniel? Or what is Michael
doing now? Even today we see hundreds of Jews are being killed by Muslim terrorists,
Hamas, Palestinians. We do not see an iota of security and peace for the present Jews.
This has raised an eye brow of many intellectuals with astonishment and doubt because
of the silence of the archangel Michael since 1874. Now the theory of Michael’s
presence since 1874 is under great debate and question. If this would have been
true, we would not have seen the brutal persecution of Jews, because it is the concern of
Michael to protect Israel as stated in Dan 12:1, “And at that time shall Michael stand up,
the great prince which standeth for the children of thy (Daniel) people. . . . . . and at that
time thy people shall be delivered. We see no deliverance for Israel yet, thus we can
conclude with positive ness that Michael has not yet come, he is yet to come with our
Lord joining the heavenly host heralding the establishment of the righteous Kingdom of
God. We pray let that Kingdom come soon.
Angel of the Lord
The Hebrew word Angel is from the Hebrew word malak (found 103 times in the OT)
simply means:
"Messenger”. Prof. Strong’s defines as follows

#H4397 mal'ak -mal-awk' From an unused root meaning to dispatch as a deputy; a
messenger; specifically of God, that is, an angel (also a prophet, priest or teacher): -
ambassador, angel, king, messenger.
According to Strong’s definition the word Angel or Messenger can be referred to:
1. A human messenger a prophet, priest - e.g., 1 Kings 19:2
2. It can refer to a divine messenger - Gen 28:12
3. Supernatural or heavenly beings sent as messengers to men Agents who carry out
the will of God
The following passages contain references to the “Angel of the Lord” Gen 22:11-12;
Gen 16:7; Gen 16:13; Gen 31:11; Gen 31:13; Gen 48:15-16; Gen 33:14; compare Isa
63:9; Ex. 3:2; Ex. 3:6; Ex. 3:14; Ex. 23:20-22. Most of the Christian scholars differ from
their opinion while identifying the “Angel of the Lord.” Some suppose him to be our
Lord Jesus Christ, and some suppose him as the theophany of God Jehovah himself.
Here are some lines from a well-known Bible Encyclopaedia:
A study of these passages shows that while the angel and Yahweh are at times
distinguished from each other, they are with equal frequency, and in the same
passages, merged into each other. How is this to be explained? It is obvious that
these apparitions cannot be the Almighty Himself, whom no man hath seen, or
can see. In seeking the explanation, special attention should be paid to two of the
passages above cited. In Ex. 23:20 God promises to send an angel before His
people to lead them to the Promised Land; they are commanded to obey him and
not to provoke him “for he will not pardon your transgression: for my name is in
him.” Thus the angel can forgive sin, which only God can do, because God's
name, i.e. His character and thus His authority, are in the angel. Further, in the
passage Ex 32:34 through 33:17 Moses intercedes for the people after their first
breach of the covenant; God responds by promising, “Behold mine angel shall go
before thee”; and immediately after God says, “I will not go up in the midst of
thee.” In answer to further pleading, God says, “My presence shall go with thee,
and I will give thee rest.” Here a clear distinction is made between an ordinary
angel, and the angel who carries with him God's presence. The conclusion may be
summed up in the words of Davidson in his Old Testament Theology: “In particular
providences one may trace the presence of Yahweh in influence and operation; in
ordinary angelic appearances one may discover Yahweh present on some side of
His being, in some attribute of His character; in the angel of the Lord He is fully
present as the covenant God of His people, to redeem them.” The question still
remains, who is theophanic angel? To this many answers have been given, of
which the following may be mentioned: (1) This angel is simply an angel with a
special commission; (2) He may be a momentary descent of God into visibility; (3)
He may be the Logos. Each has its difficulties, but the last is certainly the most

tempting to the mind. Yet it must be remembered that at best these are only
conjectures that touch on a great mystery.35
It is very possible that the “Angel of the Lord” was the Logos, the Word, in the texts
quoted above. We are of the following opinion. “Angel” does not always have to mean a
literal angel; but the word can also mean a “messenger” the same as “Sons of God”. The
term “Sons of God” has also been applied to angels as well as to humans (Gen 6:2, Rom
8:1, 19). Likewise the term “Angel” or “Messenger” is a common noun which can be
applied to any heavenly or earthly being. In this sense, The Logos, as well as any angel,
can be a messenger. So, the “Angel of God” in these texts could rightly be interpreted as
the “Messenger of God” instead of the “Angel of Lord”.
If we conclude Christ is an Angel (i.e. a mere Spirit Creature – a common rank in

Heaven) then we are definitely contradicting the scriptures, because God find faults and
wickedness in his angels; “He finds fault with his servants and even with his angels”
(CEV36). “Behold, they that serve him are not steadfast, and in his angels he found
wickedness” (Darby) - Job 4:18. But when related to the Son, God did never find any
fault with him. No! It is stated of his son as who is holy, harmless, undefiled, separate
from sinners, and made higher than the heavens (Heb 7:26). And again it is said of the
son, “For we have not a High Priest who is unable to feel for us in our weaknesses, but
one who was tempted in every respect just as we are tempted, and yet did not sin”(Heb
4:15 –Weymouth). So applying the term “Angel” to human beings cannot make a human
an Angel (i.e. Heavenly bodies 1 Ki 19:2; Luke 7:24). In like manner, when the term
“Angel of the Lord” is applied to Christ it does not make Christ an Angel or Michael as
some claim.
There are named and many unnamed “Angels of the Lord” in the Bible, we cannot
specifically identify all these angels with our Lord Jesus Christ. Because in one instance
Gabriel was also called as the “Angel of the Lord” (Luke 1:11&19). We see an “Angel of
the Lord” during Jesus’ birth (Mat 1:20, 24; 2:13, 19 Luke 2:9). This Angel of the Lord
cannot be our Lord because he was already in the womb of mother marry conceived by
the Holy Spirit (Luke 1:35). We also see another Angel of the Lord announcing Christ
resurrection in Mat 28:2. This Angel cannot be our Lord because he was raised as
glorious spirit being who had all power on the Heaven and the Earth, thus he cannot be
an angel at all! We also see Angels of the Lord helping the Apostles during their ministry
(Acts 5:19; 8:26; 12:7, 11, 23) These Angels of Lord are certainly the ministering spirits
sent forth to serve us who shall be heirs of salvation (Heb 1:14).
It is certain that from the beginning God used angels in the appearance of human form,
with human voices, in order to communicate with man; and the appearances of the angel
of the Lord, with his special redemptive relation to God's people, show the working of
that Divine mode of self-revelation which culminated in the coming of the Saviour, and
35
International Standard Bible Encyclopedia -Angel
36
Contemporary English version
are thus a foreshadowing of, and a preparation for, the full revelation of Jehovah’s
Divine qualities in Jesus Christ. "Further than this, it is not safe to go."
A.D 539 and the Rise of Papacy - Historically Inaccurate
B r Russell’s movement was one of the offshoots of the Adventist movement. The
majority of Br Russell’s chronological writings resembles Br Miller and E.G. White.
According to their reckonings and understanding, the Roman Empire fell apart in 476
AD. In 539 AD, pagan Rome gave all authority over to papal Rome. Thus it is
commonly asserted by all Bible Students that the established date for the Rise of Papacy
is A.D 539.
Most of the historical records show that the Pope’s temporal power started during the
time of Pope Stephen II. It is said that he requested Pepin III, emperor of France, to
fight against his enemies, which he did and then gifted those provinces to the Pope as a
gift. This is when the little horn sprang up in place of the three horns, all of which fell
rapidly. This did not happen in 539, but in 756 AD. Even though Papacy had a lot of
influence from the early 5th century itself, they did not have actual place among the ten
horns till AD 756. The following excerpts are a few that we came across during our
study:
Papal States, Ital. Lo Stato Della Chiesa, from 754 to 1870 an independent
territory under the temporal rule of the Popes, also called the States of the Church
and the Pontifical States.37
The "Donation" of Pepin--who owed his new title as king of the Franks in part to
the Pope--and that of his son Charlemagne were the theoretical foundations of
the temporal power of the Papacy.
(754), Promise made by the Carolingian Frankish king Pepin III the Short to win
for Pope Stephen II (III) lands in Italy that had been conquered by the Lombards;
it was later (756) embodied in a document that became the origin of Papal rule
over central Italy, which lasted until the 19th century. Pepin had, with Papal
agreement, deposed the last Merovingian ruler of the Franks and then was elected
king himself. He received the Pope at Quierzy-sur-Oise (near Laon, Fr.), made the
donation, and was subsequently anointed as king by the Pope. Fulfilling his
promise, Pepin fought two campaigns (754 and 756) in Italy, wresting from the
Lombard king Aistulf the former Byzantine territory, which he then awarded to
the Pope.
37
The Columbia Electronic Encyclopedia, 6th Ed.

As early as the 4th century, the Popes had acquired considerable property around
Rome (called the Patrimony of St. Peter). From the 5th century, with the
breakdown of Roman imperial authority in the West, the Pope’s influence in
central Italy increased as the people of the area relied on them for protection
against the barbarian invasions. When the Lombards threatened to take over the
whole peninsula in the 750s, Pope Stephen II appealed for aid to the Frankish
ruler Pepin III the Short. On intervening, Pepin restored the lands of central Italy
to the Roman See, ignoring the claim of the Byzantine (East Roman) Empire to
sovereignty there. This Donation of Pepin (754) provided the basis for the Papal
claim to temporal power, while by the Treaty of Pavia (756) the Lombard king
Aistulf ceded territory in northern and central Italy. The Pope consequently
became ruler of the area around Ravenna, the Pentapolis (along the Adriatic Sea
from Rimini to Ancona), and the Roman region. 38
In 751 the Lombards had conquered the imperial territory at Ravenna, the seat of
Byzantine government in Italy, and were demanding tribute from the Pope and
threatening to take Rome. Following Pepin's coronation, the Pope secured his
promise of armed intervention in Italy and his pledge to give the Papacy the
territory of Ravenna, once it was conquered. In 756 a Frankish army forced the
Lombard king to surrender his conquests, and Pepin officially conferred the
Ravenna territory to the pope. Known as the "Donation of Pepin," the gift made
the Pope a temporal ruler over the Papal States, a strip of territory that extended
diagonally across Italy from coast to coast.39
The "Donation of Pepin" in 756 provided a legal basis for the erection of the
Papal States, which extended Papal temporal rule beyond the traditional diocese
and duchy of Rome. In 728, Liutprand, king of the Lombards, reached an
agreement at Sutri with Pope Gregory II giving to the Papacy the fortified hill
town of Sutri on the Via Cassia and some other fortified sites in Latium. This
"Donation of Sutri" marked the historic foundation of the Papal States.
…in 756, Pepin and his Frankish army forced the last Lombard king to surrender
his conquests, and Pepin officially conferred upon the pope the territories
belonging to Ravenna even cities such as Forlì with their hinterlands upon the
Pope, laying the Donation of Pepin upon the tomb of Saint Peter, according to
traditional later accounts. The gift included Lombard conquests in the Romagna
and in the duchies of Spoleto and Benevento, and the Pentapolis in the Marche
(the "five cities" of Rimini, Ancona, Fano, Pesaro, and Senigallia). For the first
time ever, the Donation made the Pope a temporal ruler over a strip of territory
that extended diagonally across Italy from the Tyrrhenian to the Adriatic.
38 Britannica 2001Standard Edition
39 Bruce Shelley's Christian History in Plain Language

Pepin confirmed his Donation in Rome in 756, and in 774 Charlemagne

confirmed the donation of his father40.
Most encyclopaedias affirm the period of the temporal power of popes between AD 756
and 1870. In 1870, Victor Immanuel brought a more deadly blow upon Papacy than that
delivered by Napoleon in 1799. In an effort to unify all Italy, he annulled all temporal
powers of the Popes. The Popes were so humiliated that they went on a self-imposed
exile to protest this till 1925, when the Lateran Treaty again recognized them. The wound
since then began to heal gradually and now papacy is all set to regain its powers with the
rising European Union.
So, there are two problems to say that the Lord returned in AD 1874 based on Daniel 7
and 12th chapters. The starting date of Papacy is not AD 539 but 756, two 1335 years
followed by 756 would reach 2091! Adam Clarke had fixed the 1260-year period between
756 and 2017. Though we are not inclined to believe in this date fixing nor encourage,
we found this more reasonable than saying that Papacy was already done with in 1799.
There are certain things God did not desire to reveal in order to test our faith and to
keep us always prepared. The Lord himself repeatedly said - “that day and that hour,
knoweth no man, no, not the angels of heaven, but my Father only.”
Matt. 24:
36 But of that day and hour knoweth no man, no, not the angels of heaven, but my
Father only.
42 Watch therefore: for ye know not what hour your Lord doth come.
44 Therefore be ye also ready: for in such an hour as ye think not the Son of man
cometh.
50 The lord of that servant shall come in a day when he looketh not for him, and in
an hour that he is not aware of,
Matt.25: 13 Watch therefore, for ye know neither the day nor the hour wherein the
Son of man cometh.
So neither 539 is historically accurate, nor in 1874 did our Lord return; both dates have
their own inconsistencies and it cannot corroborate Biblical Prophecy. Thus with
boldness we assert that our Lord JESUS IS NOT REALLY PRESENT AND
INVISIBLE SINCE 1874.
40
From Wikipedia, the free encyclopedia.

Addendum
Who are the Great Multitude?
D oes Revelation 7: 9-17 teach that there is a "Great Company or Multitude" Class who
will have a Spiritual Nature and be in Heaven?
Rev. 7: 9-17 (NIV) "After this I looked and there before me was a great multitude that
no one could count, from every nation, tribe, people and language, standing before the
throne and in front of the Lamb. They were wearing white robes and were holding palm
branches in their hands. [10] And they cried out in a loud voice: "Salvation belongs to
our God, who sits on the throne, and to the Lamb. [11] All the angels were standing
around the throne and around the elders and the four living creatures. They fell down on
their faces before the throne and worshiped God, [12] saying: "Amen! Praise and glory
and wisdom and thanks and honour and power and strength be to our God for ever and
ever. Amen!" [13] Then one of the elders asked me, "These in white robes--who are they,
and where did they come from?" [14] I answered, "Sir, you know." And he said, "These
are they who have come out of the great tribulation; they have washed their robes and
made them white in the blood of the Lamb. [15] Therefore, "they are before the throne of
God and serve him day and night In His temple; and he who sits on the throne will spread
his tent over them. [16] Never again will they hunger; never again will they thirst. The sun
will not beat upon them, nor any scorching heat. [17] For the Lamb at the centre of the
throne will be their shepherd; he win lead them to springs of living water. And God will
wipe away every tear from their eyes."
Let us compare the above with:
Rev 21: 1-7 (NIV) "Then I saw a new heaven and a new earth, for the first heaven and
the first earth had passed away, and there was no longer any sea. [2] 1 saw the Holy City,
the New Jerusalem, coming down out of heaven from God, prepared as a bride
beautifully dressed for her husband. [31 And I heard a loud voice from the throne saying,
"Now the dwelling of God is with men, and he will live with them. They will be his
people, and God himself will be with them and be their God. [4] He will wipe every tear
from their eyes. There will be no more death or mourning or crying or pain, for the old
order of things has passed away. “[5] He who was seated on the throne said, "I am
making everything new!" Then he said, "Write this down, for these words are trustworthy
and true.” [6] He said to me: "It is done. I am the Alpha and the Omega, the Beginning
and the End. To him who is thirsty I will give to drink without cost from the spring of
the water of life. [7] He who overcomes will inherit all this, and I will be his God and he
will be my son.

Rev 22: 1-5 (NIV) "Then the angel showed me the river of the water of life, as clear as
crystal, flowing from the throne of God and of the Lamb [2] down the middle of the
great street of the city. On each side of the river stood the tree of life, bearing twelve
crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing
of the nations. [3] No longer will there be any curse. The throne of God and of the Lamb
will be in the city, and his servants will serve him. [4] They will see his face, and his name
will be on their foreheads. [5] There will be no more night. They will not need the light
of a lamp or the light of the sun for the Lord God will give them light. And they will
reign forever and ever. "
What do the Scriptures say about the water of life and the removal of all tears?
Rev 22:17 (NIV) "The Spirit and the bride say, "Come! And let him who hears say,
"Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift
of the water of life."
Isa 25:6-9 (NIV) "On this mountain the LORD Almighty will prepare a feast of rich
food for all peoples, a banquet of aged wine--the best of meats and the finest of wines.
[7] On this mountain he will destroy the shroud that enfolds all peoples, the sheet that
covers all nations; [8] he will swallow up death forever. The Sovereign LORD will wipe
away the tears from all faces; he will remove the disgrace of his people from all the earth.
The LORD has spoken. [9] In that day they will say, "Surely this is our God; we trusted in
him, and he saved us. This is the LORD; we trusted in him; let us rejoice and be glad In
his salvation."
Isa 49: 10 " They will neither hunger nor thirst, nor will the desert heat or the sun beat upon
them. He who has compassion on them will guide them and lead them beside springs of
water.”
Consideration of aspect number one- the location of the throne: Rev. 7: 15 -"They are
before the throne" Rev. 7: 15 - "He who sits on the throne."
Rev. 21:3 - "I heard a loud voice from the throne, saying now the dwelling (tabernacle,
tent) of God is with men ......
Rev. 22:1 - "Water of life ... flowing from the throne of God and the Lamb."
Rev. 22:3 - "The throne of God and the Lamb will be in the city...”"
Comments:
Where is the throne of God and the Lamb in this context setting?
Rev. 22:3 tells us it is “in the city.”
Where is the city?
Rev. 21:2-3 tells us that the "Holy City, the New Jerusalem" came down from heaven
and that "the dwelling (tabernacle) of God is with men". Whether one takes it literally or
figuratively the thought is that it must be on earth because it is with "men.”.
Where is the water flowing from?

Rev. 21:1 tells us it is flowing from the throne of God and the Lamb. It is for the benefit
of the nations, an earthly scene.
Who is standing before the throne?
Rev. 7:9 tells us it is a great multitude.
Who is it that is on the throne of Rev. 7: 15?
Verse 9 tells us that the great multitude is standing before the throne and in front of the
Lamb. Though it is the throne of God and of the Lamb, the dominion has been given
over to the Lamb. The throne is a figurative earthly throne from which our Lord Jesus
Christ will judge and bless all the families of the earth assisted by his church, the
overcoming little flock.
At this point it might be argued that the above does not prove Rev. 7 is necessarily in an
earthly setting. Aspects four and five, that will be considered later will reinforce the
thoughts stated above.
Consideration of aspect number two - the washing of their robes:
Rev 22:14-15 (NIV) "Blessed are those who wash their robes, that they may have the right to
the tree of life and may go through the gates into the city. [15] Outside are the dogs,
those who practice magic arts, the sexually immoral, the murderers, the idolaters and
everyone who loves and practices falsehood. "
Rev 22:14 (KJV) "Blessed are they that do his commandments that they may have right
to the tree of life, and may enter in through the gates into the city."
Note: The translation "those who wash their robes" in Rev. 22:14 is found in the
following Bible translations:
Revised Standard Version, Today’s English Version, New International Version, Living
Bible, Phillips Modem English Version, Jerusalem Bible, New English Bible, Marshall's
Greek- English Interlinear, Westcott and Hort Greek Interlinear, Wilson's Translation in
Diaglott, Rotterdam’s Emphasized Bible, Farrar Fenton’s The Complete Bible,
Twentieth Century New Testament, Williams' The New Testament, Moffatt's A New
Translation, Berkeley Version, American Standard Version, New World Translation,
Nordie's A New Translation, Tishendorf New Testament, and perhaps many more. The
reason for this overwhelming use is that it is found in the Sinaitic and Alexandrine
manuscripts which are older than those used to translate the King James Version.
Where in the Scriptures, does it say that the “church” possesses in this life a white
robe?
We have but only one place where this could possibly be inferred and that is in
Revelation 3:4-5: “Yet you have a few people in Sardis who have not soiled their clothes. They will
walk with me, dressed in white, for they are worthy. He who overcomes will, like them, be dressed in
white. I will never blot out his name from the book of life, but will acknowledge his name before my
Father and his angels.”
It should be noted that they will (future tense) be given a white garment. It does not say
that their clothes were already white; it only says that they had not soiled their clothes or
garments. White robes are given only to the overcoming saints. This is supported by
Revelation 6:9-11:”When he opened the fifth seal, I saw under the altar the souls of those who had
been slain because of the word of God and the testimony they had maintained. They called out in a loud
voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge
our blood?” Then each of them was given a white robe and they were told to wait a little longer, until the
number of their fellow servants and brothers who were to be killed as they had been was completed.”
What then are the robes of the great multitude that were made white by being washed in
the blood of the Lamb? These robes were the “filthy rags” of their own “righteousness”
which has no standing before God. Only by appropriating Christ righteousness can
anyone be made acceptable to God - pictured by the colour white.
Comments:
Rev. 7:14 and Rev. 22:14 have this in common: "They have washed THEIR
robes...."
Who are those who have washed their robes and have a right to go into the city of Rev.
22:14? “"Blessed are those who wash THEIR robes, that they may have the right to the tree
of life and may go through the gates into the city.”
The city is the New Jerusalem, which came down from heaven to earth. This then has to be an
earthly scene and it would picture mankind who has washed their robes and thus enables
them to be eligible to enter the city. It should be noticed that it was THEIR own robes
that had to be washed. Neither the church nor the world of mankind possesses their own
figurative white robes until they are perfected. They are temporarily covered with the
merit of Jesus' righteousness and their sins are as if they were white in God's sight.
It is clearly stated in Rev. 6:9-11 (after the opening of the 5th seal) that the souls that had
been slain for the word of God will be given white robes (prior to this they did not possess them).
"Then each of them was given a white robe, and they were told to wait a little longer, until the number of
their fellow servants and brothers who were to be killed as they had been was completed."
What do the robes represent in Rev. 22:14?

Those pictured wearing the washed robes in Rev. 22:14 are those of 'mankind who have
recognized their sins and filthiness which was their covering and now they have had their
former covering made figuratively white by the imputed merit of Jesus' righteousness.
They have come to see and appreciate the words of Isa 64:6 tells us, "All of us have
become like one who is unclean, and all our righteous acts are like filthy rags; we all
shrivel up like a leaf, and like the wind our sins sweep us away." (This well describes the
condition of the church class before their salvation and justification which came to them
by the blood of the Lamb.) Isa. 64:6 is figuratively depicting that they will recognize their
sinful condition. In Christ’s kingdom those who have recognized him as their Saviour
and have submitted to his rule are covered with the garments of salvation, robes of
righteousness. We read of this in Isa. 61:10, "I delight greatly in the LORD; my soul
rejoices in my God. For he has clothed me with garments of salvation and arrayed me in
a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride
adorns herself with her jewels. "

What do the robes that were made white by the blood of the Lamb represent in
Rev. 7:14?
The robes represent exactly the same thing as was just described above. It is important to
note that the scriptures do not say that they previously had on while robe. Nor does the text say that was
because the robes they are now wearing were originally white and were dirtied that they had to be washed
in the blood of the Lamb. This would be an easy assumption to make. Note that the text only
states that the robes are white because they were washed in the blood of the Lamb. They
must be clothed with the figurative garments of salvation, robes of righteousness in
Christ's kingdom, which is the coveting merit of Jesus, blood. As the church could not
remove their coveting during the Gospel Age, likewise the world of mankind cannot
remove theirs during the Millennial Age of Christ's kingdom. If the robe of righteousness
is a symbol of the covering merit of Jesus' blood, how can it be said that the robe, the
covering merit of his blood, had become dirtied and needed to be washed by itself, which
would be the blood of the Lamb, Jesus covering merit is never anything but pure. This
thought is suggested to us in Isa.1:18, "Come now, and let us reason together, saith the
LORD: though your sins he as scarlet, they shall be as while as snow, though they be red like crimson,
they shall be as wool.
Also let us consider Rom 4:7-8 "Blessed are they whose iniquities are forgiven, and
whose sins are covered. Blessed is the man to whom the Lord will not impute sin. “The thought
that we must keep our robe clean from stains is not supported by scripture though the
text of Rev 3:4 some would say states that. “Yet you have a few people in Sardis who have not
soiled their clothes. They will walk with me, dressed in white, for they are worthy." But again note
that the future tense is used, "They WILL walk with me, dressed in white." Also it is
"THEIR” clothes that were not soiled. No, none except those who are perfect have a
white robe that can be called their own. We have been covered by Jesus' merit. This
thought of defilement is similarly found in I Cor. 3:16-17 "Know you not that you are
the temple of God, and that the Spirit of God dwells in you? If any man defile the temple
of God, him shall God destroy, for the temple of God is holy, which temple you are."
Those in Sardis had not defiled their temples, their bodies, with sin. They had been
faithful to the provision of maintaining their purity in God’s sight. Let no one think that
the above is saying that we do not sin nor do we need to seek forgiveness for our sins. It
is clearly stated in 1 John 1:8-9, "If we say that we have no sin, we deceive ourselves, and
the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and
to cleanse us from all unrighteousness. "
Our sinning does in no way dirty Jesus' merit, though if one is unrepentant it may be
considered as viewing His merit as a common thing.
Consideration of aspect number three - "the palm in their hands"

Rev 7:9-10 "After this I looked and there before me was a great multitude that no one
could count, from every nation, tube, people and language, standing before the throne
and in front of the Lamb. They were wearing white robes and were holding palm
branches in their hands. [IO] And they cried out in a loud voice: "Salvation belongs to
our God, who sits on the throne, and to the Lamb."
Comment - John 12:13 "They took palm branches and went out to meet him, shouting,
"Hosanna!" "Blessed is he who comes in the name of the Lord!" "Blessed is the King of
Israel!” This scene has a relationship to the feast of the tabernacle found in Lev. 23:34-
44. Verse 40 says, "On the first day you are to take choice fruit from the trees, and palm
fronds, leafy branches and poplars, and rejoice before the LORD your God for seven
days.” This was to be recognition of their deliverance from the bondage of Egypt. It was
to be a time of praise and rejoicing reminding them that God was the means of their
deliverance. Likewise the palms waved when Jesus rode into Jerusalem on the tenth day
of Nisan were used to similarly show their rejoicing and praise to their Messiah and was
the custom they used to express their hope and anticipation of deliverance from the
bondage of the Romans. All other scriptures dealing with the palm tree are always
associated with earthly scenes and were a way used to express rejoicing and praise for
God and His provisions. Like wise we see grand picture of Mankind coming unto the
Lord as Israel to celebrate the Feast of Tabernacle in Zech 14:16-21. if we compare this
with Rev 7:13-17 this would be a befitting picture of deliverance of Great multitude who
are also having palm branches in their hands coming unto the Lord from the four
corners of the earth (Rev 7:1). Israel of the old acknowledged their deliverance out of the
Egyptian bondage bearing palm branches in their hands; in like manner Mankind will
eventually become the Israel of God and acknowledge their deliverance out of the
bondage of sin and death. This is what we see in Rev 1:13-17; 22:14; Isa 35:10
Consideration of aspect number four - those being "led to springs of living

water."
Rev. 7:17 - "The Lamb .... WILL be their shepherd" and "He WILL lead them to springs
of living water."
Rev. 21: 6 - "To him who is thirsty I WILL give to drink without cost from the spring of
the water of life.”
Rev. 22:1 - "Water of fife ... flowing from the throne of God and the Lamb.”
Rev. 22:17 - "Whoever is thirsty, let him come; and whoever wishes, lot him take the free
gift of the water of life.
Comments:
Let it be noticed that Rev. 7:17 is stated in the future tense. If those in the white robes
were a great multitude, a spiritual class, who are now in heaven, they would already have
overcome and would no longer need to be led and shown the "springs of living water"
for they would already know its location, having had of necessity to drink of it during
their lifetime prior to being raised spiritual beings. These in the white robes are yet to be
led by their shepherd to the water. It is a future event. If this was a heavenly scene and this was a
spiritual class, these texts would have been written in the "past tense" for they would have
already been to the water and have since then been resurrected and rewarded with a
spiritual nature.
Where is the water of life located?
Rev. 22:1 tells us it flows from the earthly throne of God and the Lamb.

To whom is the free gift of the water of life offered?

Rev. 22:1-2 tells us it is for the healing of the nations, the world of mankind.
Who are the thirsty of Rev. 21:6?

This water is offered to the world of mankind in the kingdom of our Lord, the Lamb.
Consideration of aspect number five- whose tears are wiped away?

Rev. 7.17 "And God shall wipe away their tears."
Rev. 21:4 "He will wipe every tear from their eyes."
Isa. 25:8 "The Sovereign Lord will wipe away the tears from their faces."
Comments -
Who are those spoken of in Rev. 21:4 and Isa. 25:8 who have their tears wiped away?
The context of these texts clearly show that they are the world of mankind in the Lord’s
future kingdom. Note again the use of the future tenses in Rev. 7:17 & 21:4 and Isa. 25:8.
In all three it refers to a future event. If this were a heavenly scene, those pictured there
would no longer have reason for tears for they would have had already overcome and
tears would be a thing of the past.
Conclusions on Rev. 7:9-17
The location of the throne:

The throne is a figurative earthly throne from which our Lord Jesus Christ will judge and
bless all the families of the earth assisted by his church, the overcoming little flock. It is
located in the city, New Jerusalem, and it and the Tabernacle of God which came down
from heaven "is with men."
The washing of the robes:

"They" who have on white robes are those who recognize Jesus saving merit and have
had their sins washed away by the blood of the Lamb and are now covered by his merit.
This thought is consistent with those in the earthly scene of Rev. 22:14 "who wash their
robes". It would seem reasonable and consistent that those spoken of in both places
would be mankind with palms in their hands.
It seems reasonable to conclude if all the others references to the palm tree are associated
with the earth, that Rev. 7-9 would likewise have an earthly setting and would fittingly
show the rejoicing and praise for the deliverance from the bondage of sin and death
which had been their lot.
Being led to springs of living waters:

It would seem reasonable that those in Rev. 7:17 who follow the Lamb, their shepherd,
to the springs of living water would be mankind, his other flock. Since living waters are
associated with Christ earthly kingdom in both chapters 21 and 22 of Revelation, and
Jesus himself said he would be the shepherd of only one other flock, it would also seem

reasonable to conclude that this is an earthly scene and those being led are the willing of
mankind.
The wiping away of tears:
This would seem unreasonable to say that "wiping away of tears" would apply to a
heavenly scene for none in heaven have anything for which to sorrow. To be consistent
with Rev. 21:4 and Isa. 25:8, those who have their tears wiped away by God of Rev. 7:17 must
also be the world of mankind in Christ's kingdom.
Finally, since the scriptures clearly teach that there is only one calling, the theory that
there is another spiritual class being developed during the Gospel Age is without support
in God's word. The Apostle Paul very clearly states in Eph 4:4 "There is one body, and one
Spirit, even as you are called in one hope of your calling.” The Apostle Paul also stated in
Acts 20:27 "For I have not shunned to declare unto you all the counsel of God." If there was
another hope of another calling to a lesser spiritual reward and position, he would most
certainly have told us about it and have made it quite clear.
Additional Thoughts:
“Before the Throne”
“Therefore are they before the throne of God” – Rev 7:15
By comparison with Rev 20:12
(ALT) And I saw the dead, the great and the small, having stood before the throne, and
scrolls were opened, and another scroll was opened, which is [the Scroll] of Life. And the
dead were judged by the [things] having been written in the scrolls, according to their
works.
This description contributes its weight of testimony to identify the “great multitude” with
the families of the earth who are to be blessed on the earth in the Kingdom Age.
Chapter 7 begins after the sixth seal of judgment was opened. In verse one it says, “After
these things (the 6th seal of the previous chapter) I saw…”
What he saw were four angels standing on the four corners of the earth, holding back the
four winds of the earth – definitely an earthly setting.
Revelation 20:12 – “And I saw the dead, great and small, standing before the throne, and
books were opened. Another book was opened, which is the book of life. The dead were
judged according to what they had done as recorded in the books. “
Revelation 20:12 – “And I saw the dead, small and great, stand before God; and the
books were opened: and another book was opened, which is the book of life: and the dead
were judged out of those things which were written in the books, according to their
works. The KJV says “standing before God.”

Is this a heavenly or an earthly scene?

The 144,000 and the great multitude are all alive when the four winds are being held
back. There is no mention of a resurrection prior to this setting – how could these two
groups represent any that died as well as those still living?
Great Multitude which no Man can number – whether this term referred to
Mankind?
“And I will make thy seed as the dust of the earth: so that if a man can number the dust
of the earth, then shall thy seed also be numbered. Genesis 13:16
An hyperbolical expression denoting the great multitude of Abram's posterity, as they

were in the days of Solomon, and as they will be in the latter day; and especially as this
may respect all the spiritual seed of Abram, Jews and Gentiles, and as they will be in the
Millennial reign of Christ.
We have not seen this prophecy literally fulfilled in the History of Israel even unto the
days of Hosea 1:10, not even through the regathered Israelites. It is highly impractical to
number the dust of the earth thus it directly denotes the Great Multitude which not man
can number, who will eventually become the seed of Abraham i.e. Israel and stand before
the throne
The Great Tribulation that comes on the entire World
The word “tribulation” has a wide range of usage in the New Testament. In the
broadest sense, it means any difficulty or trouble. In all but one case in the New
Testament, the word “tribulation” is translated from the Greek word “thlipsis,” which
can mean “trouble,” “pressure,” “affliction,” “anguish,” or “persecution.” Many read
these verses, and assume they refer to the Great Tribulation which comes upon the
whole world at the end of the age. Armed with this assumption, readers may then
conclude that the great multitude must be a part of the first resurrection.
All the evidence, presented thus far, has shown that the 144,000 are the entirety of the
first resurrection. They are spiritual Israel, the redeemed, and the first fruits. Therefore,
the great multitude cannot be part of the first resurrection. Every generation has suffered
tribulation in its lifetime. Violence has covered the globe. Terrible atrocities have been
endured, but also perpetrated, by virtually every race and religion throughout the history
of mankind.
Jews, Albanians, Rhuandans, Kurds, Armenians and Africans, to name just a few, have
all suffered terrible tribulation during their lifetime—some even the spectre of genocide.
Many who will read this book are facing some sort of suffering and tribulation of their
own even now.
Beginning with Cain and Abel, man’s history has been a parade of violence, and a path
of blood. Since mankind was evicted from the garden of Eden, and cut off from God,
the character of our world has not changed. In the last four thousand years, the world
has only known some two hundred and fifty years of relatively calm and peaceful times!
The vast numbers of people, since the time of Adam and Eve, have experienced
tribulation of one kind or another! All have borne some of the heartache, pain and
suffering that this present life brings. All have witnessed the terrible ravages of illness and
disease such as smallpox, cancer, AIDS, and more recently mankind’s latest affliction,
SARS. Everyone eventually loses loved ones, and everyone eventually comes face-to-face
with his or her own death (Hebrews 9:27).
In the course of human history, there have been millions who have suffered terrible
upheavals of nature. Earthquakes, hurricanes, tornadoes, bitter cold, scorching heat and
floods have exacted a heavy toll in the form of human lives. Many have lost everything.
The earth naturally responds to the anguish mankind has brought upon it. From
God’s perspective, the planet actually groans with the suffering of this world. It
convulses within itself as a consequence of all the destruction inflicted upon both it and
mankind (Romans 8:22-23).
In addition, the vast majority of people on earth exist in suffocating poverty and
oppressive squalor. Most inhabitants of the West have no idea of the tribulation that
afflicts those who live in third world countries on a daily basis. For many millions of
people around the world, the greatest challenge, each day, is to find enough food to
survive one more day.
The tribulation this world suffers is a direct result of man’s human nature. Man’s greed
and self-centred way of life have caused pain to everyone. None have escaped the tragic
consequences of living in Satan’s world (II Corinthians 4:4; James 4:1-6).
This is the kind of great tribulation the innumerable multitude comes out from. It is
the tribulation each person experiences from living in Satan’s world.
This is what the Scripture means when it states that the multitude come out of “great
tribulation.” It is not speaking of the Great Tribulation that comes on the whole world
just prior to Christ’s return. It is speaking of the tribulation that each person experiences
while living in a world influenced by Satan, both during the several thousand years of
human history and the “little season” when Satan is once again free to sway the minds of
men.
The great multitude is the collection of all those who will be saved after a second
resurrection. All those who lived and died without knowing the true Jesus Christ will be
raised.
They will be given physical life at the end of one thousand years of God’s Kingdom,
and with that new life, their real and first chance at salvation. This is their time of
judgment (Revelation 20:5-6:12). During this time, the great multitude must overcome
Satan’s influence. In this way, they follow the example of the 144,000, but are called at a
different time and for a different purpose. They are not called now. They are not called
to be Christ’s bride, or to have ruler ship roles in the Kingdom.
They will receive salvation and have eternal life, but not the same reward as those who
are called to the first resurrection. For this reason, they are not called the first fruits, or
Israel. Instead, they are called the “great multitude.” Their story is a fascinating one, and
it also proves the identity of the 144,000.
Supposed objection considered for Great Multitude
Do the Four Rivers of the Eden represent four saved class of Mankind?
Gen 2:10 – 14
• This denotes that the river was emanated from Eden to the Garden and from the
garden went forth and prated as four heads you can verify it (vs10) reading any
English translations.
• This River watered the garden 2:8 &10, what was in the Garden? The tree of good
and evil, the tree of life (2:17 &22). So the River must have watered both the trees,
if this is the case this cannot represent Adam progeny is because we cannot water
the tree of life, good and evil.
• Cush was born after the deluge Gen 10:7, then how can the name of the Cush
named after a city even before Adam and Eve beget children?
• Likewise Havilla is the name of the son of the Cush Gen 10:7, if this is the case
both people are a cursed race Gen 9:25, then how can they represent a blessed
and honourable class i.e. 1, 44,000 who are by natural in some respects have
emanated from the lineage of Shem ?
• River Hiddekel and Euphrates currently located in modern Iran Turkey Syria
The earliest recorded nomadic western Iranians are the Cimmerians; they make their
first appearance in Assyrian annals at the beginning of the 8th century B.C., where
they are referred to as Gimmiri the word GIMMIRI is attested in the Old Testament
(Genesis 10:2), as GOMER, the name given to one of Japheth’s sons, So all the four
river is related with Japheth and Cush interestingly Shem (which is said through his
lineage the promised seed is supposed to arrive) is not at all in the picture!
• We read God chose the lineage of Shem the son of Noah to bless the word Gen
9:26, then why Shem or his lineage is omitted in Gen 2:14?
Do the four chariots and the four groups of coloured Horse Represents four class of
Mankind? Zech 6:1-3
• The four group of horses and Chariots cannot represents Mankind as they are
already interpreted by the revealing Angle as “These [are] the four spirits of the
heavens, which go forth from standing before the Lord of all the earth” Zech 6:5
compare with Psalms 104:4; Heb 1:7 these horse can be linked to Rev 6: 1-8,
Horses represents doctrines teachings so these represent the messages of
Messengers which was preached from Ephesus to Thyatira

Do the Four parts of Garments represent four types saved class of Mankind?
John19: 23-24
• We see there are Five Cloths which was parted 19:23,24 – This was Literal
prophecy which was fore ordained before Christ, which was fulfilled in due time
Psalms 22:18
Do the three folds of Wheat referred in Math 13:23 represent three Classes?
• If 100 folds Represents 1, 44,000 and 60 folds represents the Great multitude
Then who are represented by 30 folds
• If the different folds are represent different class then what class are group is
represented by the person 1. which received seed by the way side.(13:18)
2. he that received the seed into stony places (13:21) 3. He also that received seed
among the thorns
These different folds of fruits corresponds to the different numbers of talents and pound
issued, of which the servants were rewarded according to the number they received but
each was a ruler upon what he was granted (Luke 19:12-20). From this we come to know
one glory differs from the other (1 Cor 15:40 -41), so the different folds of wheat do not
represent different class like 1, 44,000 and Great multitude etc. Rom 9:20
Do the different vessels in the Great house represent different Saved Classes of
Mankind?
2 Tim 2:20 9 read from 16 -23
• Persons who are members of the visible church, who are comparable to gold and
silver, for their worth and value, and preciousness in the sight of Christ, who
accounts them his jewels, and peculiar treasure; and for their excellency and
usefulness in the church, by reason of those differing gifts bestowed upon them;
and for their luster and purity, both of doctrine and of life; and for their solidity
and duration:
• There are others in a visible church state, who are likened to dry wood, destitute
of the grace of God, and are fit matter for Satan to work upon, and by them raise
and increase the flames of contention and division, and will be fit fuel for
burnings; and there are others who are sensual, and carnal, and worldly, who mind
earth, and earthly things, and have no spirituality, nor spiritual mindedness in
them: - 2:23 Thus the different vessels do not refers different class of saved
Mankind
Do the gold, silver, precious stones, wood, hay, stubble; of 1 Cor 3:12-14
Represents different Classes of Mankind?

If any men build - gold, silver, etc. - Without entering into curious criticisms relative to
these different expressions, it may be quite enough for the purpose of edification to say,
that, by gold, silver, and precious stones, the apostle certainly means pure and
wholesome doctrines: by wood, hay, and stubble, false doctrines; such as at that time
prevailed in the Corinthian Church; for instance, that there should be no resurrection of
the body; that a man may, on his father’s death, lawfully marry his step-mother; that it
was necessary to incorporate much of the Mosaic law with the Gospel; and, perhaps,
other matters, equally exceptionable, relative to marriage, concubinage, fornication,
frequenting heathen festivals, and partaking of the flesh which had been offered in
sacrifice to an idol; with many other things, which, with the above, are more or less
hinted at by the apostle in these two letters. This can be compared to Mat 7:24-27 and Jer
23:28
What Nature Will The Faithful Of The Old Testament Have In The
Resurrection?
Hebrews 11:2 “For by it the elders obtained a good report. (KJV)Some students of the
Bible refer to the faithful of the Old Testament as the “Ancient Worthies”. As the above
verse clearly shows the word elders” is sometimes used and it refers to those ancient
faithful ones.
The eleventh chapter of Hebrews is often called the faith chapter. All of its references to
those ‘elders” are in relation to their faith. Note that verse 10 and 14 declares plainly that
“they seek a country”:
Hebrews 11:10.......Waiting for God to bring him to that Strong Heavenly City (Taylor)
here the patriarch is said to be waiting for God to bring him to Strong Heavenly City-
This shows that All Ancient Worthies are reckoned righteous by their faith they have
served the Shadow and we are serving the type
Hebrews 11:14 “For they that say such things declare plainly that they seek a country.
“(KJV) The Greek word for “country” is “patrece”- Strong’s 3968: a Fatherland; fig.
heavenly home. I.e. a Paternal Home which is not on earth elsewhere in Heaven, The
Rheims Bible reads it as “That of a paternal home they are in quest”
Hebrews 11:16 says, “But now they desire a better country, that is, a heavenly: wherefore
God is not ashamed to be called their God: for he hath prepared for them a city.” (KJV)
The NIV translation of Hebrews 11:13-16 beautifully brings out that which they were
seeking, it reads, ‘All these people were still living by faith when they died. They did not receive
the things promised; they only saw them and welcomed them from a distance. And they admitted
that they were aliens and strangers on earth. People who say such things show that they
are looking for a country of their own. 15if they had been thinking of the country they had
left, they would have had opportunity to return. Instead, they were longing for a better
country -- a heavenly one. Therefore God is not ashamed to be called their God, for he has
prepared a city for them. “(NIV) this is again anticipated in Heb 11:38 “Of whom the
world was not worthy they wandered in deserts, and in mountains, and in dens and caves
of the earth.”
It is clear that the writer of the book of Hebrews was not referring to an earthly city for
he say that it is “a heavenly one”. The word “heavenly” in Strong’s 2032 is epouranios
defined as “celestial”. above the sky, heaven (-ly), high. Thayer defines it as follows: 1)
existing in heaven
1a) things that take place in heaven
1b) the heavenly regions
1b1) heaven itself, the abode of God and angels
1b2) the lower heavens, of the stars
1b3) the heavens, of the clouds
1c) the heavenly temple or sanctuary
2) of heavenly origin or nature
Both Hebrews 11:14 cited above and verse 39 state that these ancients of faith did not
receive the promise even though they had obtained a “good report”. Hebrews 11:39 says,
“And these all, having obtained a good report through faith, received not the promise.”
(KJV) All the ancients before Christ focused their faith on God and His promises but did
not receive them at the time they were living. The fulfilment of those promises come by
way of and through Jesus Christ. Their redemption is now complete in him.
Hebrews 11:35 Women received their dead raised to life again: and others were
tortured, not accepting deliverance; that they might obtain a better resurrection: The
Ancients worthies hoped for a Better Resurrection, the word better is translated from the
Greek word kreitton Strong’s #G2909 stronger, that is, (figuratively) better, that is, nobler: -
best, better. Thayer Definition: 1) more useful, more serviceable, and more advantageous
2) More excellent. There is no meaning for the word better if they are again resurrected
as human beings
Hebrews 11:40 says, “God having provided some better thing for us, that they without
us should not be made perfect.” (KJV) The NTV says it this way, “God had planned
something better for us so that only together with us would they be made perfect.
What is this better thing for us? The better thing for us is the that we are blessed to live at
the time when the state and dispensation is more perfect than the former for it was the
coming of Jesus that brought about the completion of the former, for without the
gospel-age church, the Jewish church would have remained in an incomplete and
imperfect state.
The word “without” means “separate” or “apart”. The thought conveyed is that
together they both are to be made perfect.
1 Peter 1:9-12 tells us, ‘Receiving the end of your faith, even the salvation of your
souls. 10n0f which salvation the prophets have enquired and searched diligently, who
prophesied of the grace that should come unto you: “Searching what or what manner of
time the Spirit of Christ which was in them did signify, when it testified beforehand the
sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that
not unto themselves, but unto us they did minister the things, which are now reported
unto you by them that have preached the gospel unto you with the Holy Ghost sent
down from heaven, which things the angels desire to look into.’ (KJV)
1 Peter 1:9-12 (NIV) “For you are receiving the goal of your faith, the salvation of your
souls. Concerning this salvation, the prophets, who spoke of the grace that was to come to you,
searched intently and with the greatest care, trying to find out the time and circumstances
to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and
the glories that would follow. 1t was revealed to them that they were riot serving
themselves hut you, when they spoke of the things that have now been told you by those
who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels
long to look into these things.”
Isaiah 53:5 tells us “But he was wounded for our transgressions, he was bruised for our
iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.”
(KJV) Who are the “our’ and the ‘we’ in this text of scripture? For whom was he
wounded and bruised? The answer is that he was wounded and bruised for all of the faith
class. The Apostle Paul says in Galatians 3:7-9 “Know ye therefore that they which are of
faith, the same are the children of Abraham. And the scripture, foreseeing that God would
justify the heathen through faith, preached before the gospel unto Abraham, saying, In
thee shall all nations be blessed. 9So then they which be of faith are blessed with faithful
Abraham.” (K. IV) Verse 9, according to the MV reads, “So those who have faith are
blessed along with Abraham, the man of faith.” Paul goes go to say in Galatians 3:26 “For
ye are all the children of God by faith in Christ Jesus.’ (KJV) Then in Galatians 3:29 he
says, And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the
promise.” (KJV)
The question is Will Abraham receive a lesser reward than the New Testament
saints?
Let us look at Romans 4:16 “Therefore it is of faith that might be by grace; to the end the
promise might be sure to all the seed; not to that only which is of the law, but to that also
which is of the faith of Abraham; who is the father of us all.” (KJV)
Romans 4:16 according to the NIV reads “Therefore, the promise comes by faith, so that
it may be by grace and may be guaranteed to all Abraham’s offspring -- not only to those
who are of the law but also to those who are of the faith of Abraham. He is the father of
us all. “(NJV) Gen 12:2.18:18
If Abraham is the “father of us all’, it does not seem reasonable that he would receive a
lesser reward by being resurrected upon the earth as an earthly being. In Acts 24:15 we
are told that there shall be a resurrection of the just and the unjust. These verses read,
“And have hope toward God, which they themselves also allow, that there shall be a
resurrection of the dead, both of the just and unjust. “ (KJV)
We have no scriptural support in the Bible that says that the resurrected nature of those
ancient faithful ones of the Old Testament will be any different than the one given to the
saints of the New Testament. The Bible does not say that the ancient faithful ones will be
given a lesser reward of merely a perfect earthly nature for their faithfulness. In 1
Thessalonians 4:16 it says, “For the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the trump of God: and the dead in
Christ shall rise first.” (KJV)
Did not Moses believe the reproach of Christ greater riches than the treasures of
Egypt? He certainly did for this is told to us in Hebrews 11:26 “Esteeming the reproach of
Christ greater riches than the treasures in Egypt: for he had respect unto the recompense
of the reward. (KJV) What is it that is meant by the reproaches of Christ in this context?
Since Jesus had not yet been anointed when Moses took this position, there was then as
yet no Christ. An answer is that this means that Moses was willing to bear the reproaches
because of his belief in a Messiah. The Messiah would come through God’s chosen
people. Those of God’s faithful people who suffered and even died for their faithfulness
are accounted reproached for Christ. Matthew 5:12 “Rejoice, and be exceeding glad: for
great is your reward in heaven: for so persecuted they the prophets which were before
you.” (KJV) The reproaches are common to all who are faithful.
Let us look at Matthew 8:11 “And I say unto you, that many shall come from the east
and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of
heaven.’ (KJV)
Where is it that we are told that many shall sit down with Abraham, Isaac and Jacob?
The scripture states that it will be in the kingdom of heaven.
Jesus takes occasion from the faith of a Roman centurion to state that this conversion
would not be solitary; that many pagans - many from the east and west would be
converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase
“from the east and from the west,” in the Scripture, is used to denote the “whole world,”
Isa_45:6; Isa_59:19. from the four points of the heaven, east, west, north, and south, as
in Luk_13:29 and from the four corners of the earth, should come and believe in him;
The Communion with the patriarch signifies, that as the Gospel would be preached in a
short time to all nations, many among them would believe in him, as Abraham, and the
rest of the patriarchs did; and so would partake of the same blessings of grace with them;
such as, adoption, justification, pardon of sin, and the like; for "they which be of faith,
are blessed with faithful Abraham", Gal_3:9 compare with Luke 16 :22 now, under the
Gospel dispensation, though Gentiles; and shall enjoy with him the same eternal glory
and happiness he does, in the other world. Which shows, that the faith of Old and New
Testament saints, Jews and Gentiles, is the same; their blessings the same, and so their
eternal happiness; they have the same God and Father, the same Mediator and
Redeemer, are actuated and influenced by the same Spirit, partake of the same grace, and
shall share the same glory. The allusion is to sitting, or rather lying along, which was the
posture of the ancients at meals, and is here expressed, at a table, at a meal, or feast: and
under the metaphor of a feast or plentiful table to set down to, are represented the
blessings of the Gospel, and the joys of heaven; which are not restrained to any particular
nation, or set of people; not to the Jews, to the exclusion of the Gentiles. Our Lord here,
goes directly contrary to the notions and practices of the Jews, who thought it a crime to
sit down at table, and eat with the Gentiles; see Act_11:3 and yet Gentiles shall sit at
table and eat with the principal men, the heads of their nation, in the kingdom of heaven,
and they themselves at the same time shut out thrown out in darkness.
Abraham- James 2:23 “And the scripture was fulfilled which saith, Abraham believed
God, and it was imputed unto him for righteousness: and he was called the Friend of
God. (KJV)
And what of David? When he says in Psalm 17:15 “As for me, I will behold thy face in
righteousness: I shall be satisfied, when I awake, with thy likeness.” (KJV) The likeness
that David will receive will he the likeness of God’s spirit, for God is Spirit and they that
worship him must do so in spirit and in truth.

In Romans 3:23-24 it says, ‘For all have sinned, and come short of the glory of God (or
praise of God); Being justified freely by his grace (or by His grace and His liberality or
pleasure) through the redemption that is in Christ Jesus:” (KJV) It was the grace of God
by which we are saved; it is not of ourselves.
We are told in the Romans 4:1-14, “For if they which are of the law be heirs, faith is
made void, and the promise made of none Because the law worketh wrath: for where no
law is, there is no transgression. Therefore, it is of faith, which it might be by grace; to the end
the promise might be sure to all the seed; not to that only which is of the law, but to that
also which is of the faith of Abraham; who is the father of us all.” (KJV) Then in Romans
4:20 it tells us of Abraham that “He staggered not at the promise of God through
unbelief; but was strong in faith, giving glory to God; (KJV) Romans 4:3 says it very clearly,
“For what saith the scripture? Abraham believed God, and it was counted unto him for
righteousness.” (KJV) Also in Romans 4:23-24 it says, “Now it was not written for his
(Abraham’s) sake alone, that it was Imputed to him; 24But for us also, to whom it shall be
imputed, if we believe on him that raised up Jesus our Lord from the dead.” (KJV) So
just as Abraham was credited with righteousness, this same “credited righteousness” is
universal to all who believe. Abraham believed in a God who could bring the dead back
to life.
In Romans 5:17 ~For if by one man’s offence death reigned by one; much more they
which receive abundance of grace and of the gift of righteousness shall reign in life by
one, Jesus Christ.” (KJV) Now some of us have credit cards. When a financial institution
issues a credit card to someone, they allow a maximum credit amount that the person can
use. Let us say that the amount is Rs.50,000.00. The possessor of the credit card will be
able buy merchandise up to that credit limit as long as he maintains a good credit rating.
The financial institution puts faith in that person that he or she has the ability to pay
them back for that advanced amount of credit. Did Abraham have credit with God?
God’s Word certainly tells us so. Abraham staggered not at the deadness of Sarah’s
womb when he was about 100 years old and she 90. He did not stagger at the promise of
God through unbelief; but on the contrary he was strong in faith. He believed in what
God had promised to do. Because this was so, it was imputed to him for righteousness
Now if Abraham was “credited with righteousness” and we have the “gift of
righteousness” imputed or credited to us through our Lord and Saviour, Jesus Christ, can
we not say as David has said, “I shall be satisfied when I awake in thy likeness”? What is it that
is meant when God says He “imputes” righteousness? The Greek word for impute is
“log-id-zom-ahee-it” which means to take an inventory, i.e., estimate (lit, or fig.):- it
means to conclude. Yes, God has concluded that Abraham was worthy of be considered
righteous and that we likewise are estimated to be considered righteous in His sight.
Why9 Because we take it by faith that God has raised up His Son, Jesus Christ to be a
propitiation for all of us through faith in his blood.
Eph. 2:5 says that it is “By his blood we are quickened together with Christ”, and Eph.
2:8 tells us, “For by grace are ye saved through faith; and that not of yourselves: it is the
gift of God.” (KJV) The gift of God that has been given us is salvation through the
sacrifice of His only begotten Son. This gift of life is on the heavenly plane where we will
we “see him as he is”. This hope is extended to us in 1 John 3:2 “Beloved, now are we
the sons of God and it doth not yet appear what we shall he: but we know that, when he
shall appear, we shall be like him; for we shall see him as he is.” (KJV)
Remember it is because of our faith that God has delivered us from the power of
darkness, and has translated us into the kingdom of His dear son. Remember, we are all
children of God by faith because we believe in Christ Jesus. As was stated earlier, there is
evidence of what God will provide for these faithful Ancients of Old according to
Hebrews 11:39-40 “And these all, though they obtained witness through their faith; yet
bare not away the promise: God for us something better providing, that not apart from
us should they be made perfect.” (Rotherham)
The Greater than John the Baptist

Verily I say unto you, Among them that are born of women there hath not risen a greater
than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater
than he. Mat 11:11
Before we could give a reasonable explanations for the above verse let us proceed to
know what actually the term ‘Least’ and ‘Great’ is meant by our Lord. Many interpret the
least and great are the different honours and rank of the Church in glory. But this was
not our Lord meant, let us read Mat 5:19
“Whosoever therefore shall break one of these least commandments, and shall
teach men so, he shall be called the least in the kingdom of heaven: but whosoever
shall do and teach them, the same shall be called great in the kingdom of heaven”.
Our Lord has always taught us to keep his commandments John 14:23, 15:10 but not to
break. In order to enter the Heaven, the common rule what we have read from entire
Bible is to keep the commandments of God but we see here a peculiar case of one who
shall break the least commandments of Christ and teach men so, will be called the least
in Kingdom of Heaven, certainly the phrase Kingdom of Heaven do not refer here the
abode of God i.e. the literal heaven. The meaning of this passage seems to be this: in the
kingdom of heaven, that is, in the kingdom of God, or in the church which he is about to
establish (see the notes at Mat_3:2 11:12,13:1124,31,33,44-47,16:19), The Kingdom of
Heaven is portrayed in two state pre resurrection and post resurrection (ex:- tabernacle –
pre resurrection state and Solomon temple post resurrection state) so, he that breaks the
least of these commandments shall be in no esteem, or shall not be regarded as a proper
religious teacher in the present state of Kingdom of Heaven ,same as the different
vessels of honour (2 Tim 2:20), some are more honourable than the other - persons
who are members of the visible church, who are comparable to gold and silver, for their
worth and value, and preciousness in the sight of Christ, who accounts them his jewels,
and peculiar treasure; and for their Excellency and usefulness in the church, by reason of
those differing gifts bestowed upon them; and for their luster and purity, both of
doctrine and of life; and for their solidity and duration: so these kind of brethren can be
grouped as “Great” in the present kingdom of Heaven
There are others in a visible church state, who are like to dry wood, destitute of the
grace of God, not as strong as Gold and Silver often break the commandments and fall
can be grouped as “Least” in the present Kingdom of Heaven.
The Least of the Present Kingdom of Heaven is Greater than John
The phrase “kingdom of heaven” is used in many senses (Mat 3:2). It here probably
means, “In preaching the kingdom of God,” or the gospel. It could hardly be affirmed of
the obscurest and most ignorant Christian that he had clearer views than Isaiah or John;
but of the apostles of the Saviour, of the first preachers who were with him and who
heard his instructions, it might be said that they had more correct apprehensions than
any of the ancient prophets, or than John
A greater than John the Baptist - A sixth excellency of the Baptist - he was greater than
any prophet from the beginning of the world till that time: -
1st. Because he was prophesied of by them, Isa_40:3, and Mal_3:1, where Jesus Christ
himself seems to be the speaker.
2ndly. Because he had the privilege of showing the fulfilment of their predictions, by
pointing out that Christ has now come, which they foretold should come. And
3dly. Because he saw and enjoyed that salvation which they could only foretell.
The phrase, "them that are born of women", is a "periphrasis", of men born into the
world by ordinary generation; see Job_14:1 and the sense is, that of all the prophets that
have been in the world, since the beginning of it, Moses himself not excepted, there has
not been raised up by God a greater prophet than John, the first administrator of
baptism; were but considered, the uncommonness of his birth, his being filled with the
Holy Ghost from his mother's womb, his exemplary life, the excellency of his doctrine;
and especially, his work and office, as the harbinger of Christ, and the preparer of his
ways.
Notwithstanding, he that is least in the kingdom of heaven - By the kingdom of heaven

in this verse is meant, the fullness of the blessings of the Gospel of peace; which fullness
was not known till after Christ had been crucified, and had risen from the dead. Now the
least in this kingdom as referred in Mat 5:19, the meanest preacher of a crucified, risen,
and glorified Saviour, was greater than John, who was not permitted to live to see the
plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe,
1st. That the kingdom of heaven here does not mean the state of future glory. See
Mat_3:2.
2dly. That it is not in holiness or devotedness to God that the least in this kingdom is
greater than John; but
3dly. That it is merely in the difference of the ministry. Joh_7:39, Joh_10:41; because we
are made able ministers of the New Testament
The prophets pointed out a Christ that was coming; John showed that that Christ was
then among them; and the preachers of the Gospel prove that this Christ has suffered,
and entered into his glory, and that repentance and remission of sins are proclaimed
through his blood. There is a saying similar to this among the Jews: “Even the servant
maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the
prophets had seen.”
The least in the kingdom of heaven which is to be understood, not of Christ, who was
younger in age, and a junior preacher, and less in the esteem of the Pharisees, being
greater than he, in nature and office, nor of the saints in heaven, where he that was least,
the meanest, and most abject, when on earth, is more happy than John, who was then in
prison; nor of all the believers under the Gospel dispensation; but of the apostles of
Christ, and the least among them, who were then the kingdom of heaven, or the visible
Gospel church state. These had a better opportunity of conversing with Christ, and of
seeing and hearing the things they did, than John had; they had the power of performing
miracles, which John had not; were immediately sent forth by Christ, to preach the
Gospel, and had a clearer insight into the truths of it, than John; especially, after the Holy
Ghost was in such an extraordinary manner poured forth upon them, on the day of
Pentecost; particularly after the death and resurrection of Christ, they were able to preach
him, not only as come in the flesh, but as having suffered and died, and obtained eternal
redemption: they could speak of his blood being shed, of his righteousness being
wrought out, and of his sacrifice and satisfaction as made, which John could not; and
besides, were more successful in the conversion of sinners, both Jews and Gentiles, than
ever he was. The comparison does not lie so much between their persons, as their several
different degrees of light and doctrine
Conclusion: The faithful Ancients of Old and the saints of this present age will both be
rewarded with the spirit nature.
“He that hath my word let him speak my word faithfully. . .” -Jeremiah 23:28

Is Jesus Really Present &amp; Invisible ?

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Reasoning

The Mysore Bible Students Association

First edition - 2008

A Treatise on the Invisible Presence Doctrine

Open my eyes that I may see wonderful truths in your law

Yours Brothers and Servants in the Lord

M.S.Mariadas and Y.R.Dinakaran

Is Jesus really present and invisible?

Oh messenger! Don’t preach the absent as present

Let us all admit our errors without shame

Jesus is not present and invisible

2. The Visible Presence of Christ Scripturally Proved 5

3. Supposed Objection Considered 10

4. A.D.1874 is it a Reliable Date? 22

5. Michael the Archangel 33

6. A.D 539 and the Rise of Papacy - Historically Inaccurate 42

2. What Nature Will the Faithful Of The

Is Jesus Really Present and Invisible?

Is Jesus Really Present and Invisible? 2

Is Jesus Really Present and Invisible? 3

This restraining is now in operation--inventions, laws, the temperance

4 What Pastor Russell said

Dagon and the Presence of the Ark -1st Samuel 5:3-4.

The Visible Presence of Christ Scripturally Proved

οπτάνοµαι, οπ́ τοµαι -optanomai optomai pronounced as op-tan'-om-ahee, op'-tom-ahee

Thayer Definition: optanomai / optomai

All uses of optanomai in the New Testament

Is Jesus Really Present and Invisible? 8

Is Jesus Really Present and Invisible? 9

Supposed Objections Considered.

Is Jesus Really Present and Invisible? 12

11 R3821 : page 230

14 Volume II- The Time is at Hand page 107

15Nicodemus was astonished at such a presentation of the Kingdom and of the

Is Jesus Really Present and Invisible? 17

Is Jesus Really Present and Invisible? 18

Can Bible Students Judge one another after 1874?

Why should we commemorate our Lord’s Death if he has already come?

Are we being patient until 1874?

According to this verse, we may as well let go of the crown?

Is Jesus Really Present and Invisible? 20

we are giving our little all to possess.

Is Jesus Really Present and Invisible? 21

A.D.1874 is it a Reliable Date?22

Is Jesus Really Present and Invisible? 22

From the Creation of Adam

4. CNCRDNT: And, pulling down seven nations in the land of Canaan, He

Is Jesus Really Present and Invisible? 24

Is Jesus Really Present and Invisible? 25

According to Encyclopedia.com, the Babylonian captivity is defined as "the period from

BM -Tablet #21946 #9-11 records

Is Jesus Really Present and Invisible? 27

Years Regnal Years of Zedekiah

Nebuchadnezzar and Zedekiah’s regnal years compared

Nebuchadnezzar’s Regnal Years Zedekiah’s Regnal Years

Is Jesus Really Present and Invisible? 28

King Years of Reign BC Dates Astronomical Text

The Correct Reckonings from the Bible and Secular History

Is Jesus Really Present and Invisible? 29

1. Solomon’s 4th year is 966 BC 4 years

• The year of Exodus 966+480= 1446 BC

Thus The Total Period of Judges will be 1050-1400=350 years

2. The period of Kings

British Museum Tablet # 21346 states that

Is Jesus Really Present & Invisible ?

Is Jesus Really Present & Invisible ?