INRODUCTION
In his Letter to Romans 16:25, 26 Paul writes:
25 Now to him who can make YOU firm in accord with the good news I declare and the preaching of Jesus Christ, according to the revelation of the sacred secret which has been kept in silence for long-lasting times 26 but has now been made manifest and has been made known through the prophetic scriptures (grafē) among all the nations in accord with the command of the everlasting God to promote obedience by faith.
To what does the expression “prophetic Scriptures” refer? The word grafē occurs 50 times in the Christian Greek Scriptures, 30 times in the singular, and 20 times in the plural. In Romans 1:2 “scriptures” is qualified by “holy, as “holy scriptures” (grafē hagios), and in Romans 16:25, it is qualified as “prophetic”, “prophetic scriptures” (grafē profētikos). It is clear that the plural form of grafē refers to a group of scrolls that were viewed as prophetic or holy. But which scrolls were included in the term “holy scriptures”?
After his resurrection, Jesus revealed himself to his disciples, and in his conversation with them, he referred to “all the scriptures.” We read in Luke 24:27, 44:
27 And commencing at Moses and all the Prophets he interpreted to them things pertaining to himself in all the Scriptures.
44 He now said to them: “These are my words which I spoke to YOU while I was yet with YOU, that all the things written in the law of Moses and in the Prophets and Psalms about me must be fulfilled.”
Jesus shows that “the holy scriptures” start with Moses, as we read in verse 27. Then according to verse 44 he refers to the three divisions of the scriptures, namely, the law ofMoses, the Prophets, and the Psalms. This is the divisions that still are used for the Hebrew Scriptures, and all the 39 books in the Hebrew Scriptures are today included in this division.
Can we conclude that the 39 books that today are a part of the Old Testament (the Hebrew Scriptures) were included in the words “the holy scriptures” that Paul used in Romans 1:2? We have good reasons to answer Yes. Of the 39 books, 29 are quoted in the Christian Greek Scriptures. The 10 books that are not quoted are Judges, Ruth, Ezra, Esther, Ecclesiastes, Song of Solomon, Lamentations, Obadiah, and Zephaniah. This does not show that these books are not canonical. Judges is not quoted, but the judges Gideon, Barak, Samson, and Jefta are mentioned in Hebrews 11:32. And fragments of all the 39 books, except Esther, are found among the Dead Sea Scrolls. So, we have good reasons to believe that all the 39 books were part of “the holy scriptures” mentioned by Paul in Romans 1:2 and referred to by Jesus.
IS “ALL SCIPTURE” INSPIRED BY GOD?
This question can seem unnecessary because of Paul’s words in 2 Timothy 3:16, which many believers in God have used to prove that the whole Bible is inspired by God. However, this use may turn out to be wrong. I quote 2 Timothy 3:16 from three different translations, NWT 1984 (above), Luther 1912 (middle), and Bible in Basic English 1941 (BBB) (below):
All Scripture is inspired of God and beneficial for teaching, for reproving, for settings straight, for disciplining in righteousness. (NWT13)
Denn alle Schrift, von Gott eingegeben [all Scriptures that are given by God], ist nütze zur Lehre, zur Strafe, zur Besserung, zur Züchtigung in der Gerechtigkeit. (Luther 1912)
Every inspired scripture has its use for teaching the truth and refuting error, or for reformation of manners and discipline in right living. (NEB 1970)
Most Bible translations render the first clause of the verse in a similar way as NWT84. And the argument of many Bible readers is that this verse shows that “All Scripture is inspired of God,” that is to say, all 66 books in the Bible are inspired by God. However, the words of the Luther Bible and the BBB cannot be used in a similar way to make that argument. These translations show that “every scripture that is inspired by God,” is beneficial. Ostensibly, these translations may appear to be saying basically the same thing, but the meanings are very different. The words of the Luther Bible and the BBB indicate that the focus cannot be on the 66 books in the Bible. But every reader must find out which scriptures are inspired, and then he or she can rightly conclude that these scriptures are beneficial.
Interestingly, both the Greek text and the situation when Paul wrote the letter suggest that the Luther Bible and the BBB are better translations than NWT84 and most other translations. Paradoxically, and contrary to the popular view, the text of these two translations represents stronger arguments in favor of all 66 books of the Bible being inspired by God than a cursory reading of NWT84 and most other translations might suggest. How so?
“Every” or “All”?
Regarding the difference between the two words in the heading, an English grammar says:
We use both all and every to refer to the total number of something. All refers to a complete group. Everyrefers to each member of a complete group.[1]
The difference is that if the word “all” is used in 2 Timothy 3:16, Paul can only refer to a complete group of Scriptures. The only complete group of scriptures that existed in Paul’s day was the Hebrew scriptures. Consequently, if “all” is the correct word, Paul’s reference must be solely to the 39 books of the Hebrew Scriptures, and not to the 27 books of the Christian Greek scriptures that, at this point intime, were not collected into a group of scriptures.
Conversely, if the word “every” is used, the reference can be to each scroll of the 39 books of the Hebrew scriptures, as well as each book in the unnumbered group of scrolls already designated as “inspired by God.” If the last reference is correct, each reader must find out which books are inspired by God. As already mentioned, the use of the word “every” is much better than the use of “all,” for those who believe in God’s inspiration. We assume that God is the one who has led the Christians to choose the right 66 books for the canon. And therefore, Paul’s words show that each individual book of this canon is inspired by God and beneficial. Whereas, the use of “all” could only be a reference to the 39 books in the Hebrew canon.
What can we learn from the Greek grammar of the verse? There is no article in the phrase pasa graphē (“every scripture”), and the rule is that when a substantive is preceded by pas (“all, every”) and there is no article, the meaning is “every” and not “whole” or “all.” So the grammar supports the rendering “every scripture.” But grammatical rules are not always followed by the writers of the scriptures.
“EVERY SCRIPTURE THAT IS INSPIRED” OR “ALL SCRIPTURE IS INSPIRED”
The verb in the English translations is “is.” But this verb is not written in Greek but is implied. The problem is where to place the implied verb in the clause: Is the meaning, “All/every scripture is inspired by God”? or is it, All/every scripture that is inspired by God.” The Greek words pasa grafē do not have the article, and this strongly suggests the rendering “every” focusing on each scripture instead of “all,” focusing of a body of scriptures. So, from a grammatical point of view, the rendering “every scripture that is inspired by God is beneficial,” is the best rendering.
This means that each reader must find out which scriptures are inspired by God, and then he can believe that each of these Scriptures is beneficial. As mentioned, if “all scripture is inspired and beneficial” were correct, it would only refer to the 39 books in the Hebrew Scriptures because the Christian Greek Scriptures were not collected together in the days of Paul. This means that the rendering “every scripture that are inspired by God” is much better for those who believe in the Bible than “all scripture is inspired by God”.
It is better because when we have established that the canon of the Bible consists of 66 books, we can use 2 Timothy 3:16 to show that all these books are inspired by God and beneficial because they are a part of the canon. But when we have established that the canon consists of 66 books, we cannot use the words “all scripture is inspired by God and beneficial” to show that all 66 books are inspired by God. The rendering “all scripture” can only refer to the books that were the canon when the words were written and not to the books of the Christian Greek Scriptures that later were incorporated into the canon.
[1]. https://dictionary.cambridge.org/grammar/british-grammar/all-or-every.
THE IMPORTANT ROLE OF THE WORD OF GOD
After having read 2 Peter, the impression a person often has is that God will judge wrong actions whether these are done by angels or by humans. This impression is correct, but what most readers fail to notice that the running theme of the letter is “the word of God.”[1] A secondary running theme is the presence of Jesus Christ.
THE PURPOSE OF THE WRITING OF THE LETTER
The letter is written to those who have acquired faith in “our God and the Savior Jesus Christ.” (1:1) These were persons who had been declared righteous and had been adopted as sons of God, and who had the hope of reigning with Jesus Christ in heaven. We read in 1:4:
4 Through these things he has freely given us the precious and very grand promises, that through these YOU may become sharers in divine nature, having escaped from the corruption that is in the world through lust.
Why would Peter write his letter to these people? We read in 1: 10, 11 (above) and 3:1, 2.
10 For this reason [becoming sharers in divine nature], brothers, all the more do YOUR utmost to make the calling and choosing of YOU sure for yourselves; for if YOU keep on doing these things YOU will by no means ever fail. 11 In fact, thus there will be richly supplied to YOU the entrance into the everlasting kingdom of our Lord and Savior Jesus Christ. 12 For this reason I shall be disposed always to remind YOU of these things, although YOU know [them] and are firmly set in the truth that is present [in YOU].
1 Beloved ones, this is now the second letter I am writing YOU, in which, as in my first one, I am arousing YOUR clear thinking faculties by way of a reminder, 2 that YOU should remember the sayings (rēma) previously spoken by the holy prophets and the commandment (entolē) of the Lord and Savior through YOUR apostles.
Peter knew that there could be many reasons why a person who was in line for the heavenly resurrection could be swayed away from serving Jehovah and lose his place among the 144,000 heirs of the heavenly Kingdom. Therefore, he admonishes them to remember the sayings of the holy prophets and the commandments given by the apostles. The word rēma means “that which is spoken, saying, speech, word.” (Mounce) And entolē means “an injunction, a precept, commandment, law”. (Mounce) Both rēma and entolē refers to the inspired word of God. Peter does not only admonish the anointed Christians to remember the sayings from God’s word. But he also tells them to get an accurate knowledge about God and his son Jesus Christ. This can only be achieved by studying the word of God, as we read in 1:2, 3:
2 May undeserved kindness and peace be increased to YOU by an accurate knowledge of God and of Jesus our Lord, forasmuch as his divine power has given us freely all the things that concern life and godly devotion, through the accurate knowledge of the one who called us through glory and virtue.
Anointed Christians would take these admonitions to heart and study the word of God.
THE ORIGIN OF PROPHECIES
Peter has an interesting definition of God’s prophetic word in 1:20:
20 For YOU know this first, that no prophecy (profēteia) of Scripture (grafē) springs from any private interpretation.
I will analyze the words of Peter: The word profēteia refers to “an utterance inspired by God”. (Louw and Nida). Most prophecies refer to the future, but any saying inspired by God, regardless of whether it refers to the past, present, or future is a prophecy. I have already pointed out that that noun grafē (“scripture”) occurs fifty times in the Christian Greek Scriptures, 30 times in the plural and 20 times in the singular. In most instances, the word refers to the scrolls that both Jesus and his disciples viewed as the word of God, which must have been the 39 books that today constitute the Hebrew Scriptures.
Different Bible translations render the last part of verse 20 differently:
NWT84: “no prophecy of Scripture springs from any private interpretation.”
RSV: “no prophecy of scripture is a matter of one’s own interpretation”
NIV: “no prophecy of Scripture came about by the prophet’s own interpretation.”
The issue is whether Peter speaks of the origin of each prophecy, or whether he speaks of the interpretation of the prophecy by its readers. The Greek words translated as “own interpretation” (pasa grafē) are clear. The verb in question is ginomai with the meaning “to come into existence; to be created, exist by creation.” (Mounce) So, because of the meaning of the verb, it is clear that Peter speaks about the origin of a prophecy and not its interpretation.
But the problem is that the verb ginomai is masculine singular while pasa grafē is feminine singular. So, grammatically speaking, “no prophecy” (pasa grafē) cannot be the subject of the verb ginomai with the meaning “come into existence.” There is no other noun in the context or the previous clauses that is masculine singular, and therefore can be subject to the verb ginomai, that is masculine singular. The only solution to make the clause grammatical is that the subject is implied. And there is a noun in the following clause that is masculine singular, namely, anthropos (“man”). So, Peter can be anticipating this noun, or because the issue is the prophetic word, he can anticipate “prophet” (profetēs), as in 3:2
With the implied subject, a word for word translation of the clause can be: “a man (anthropos) (or prophet, prophetēs) does not produce (ginomai) an own (idias) interpretation (epilysis) any (pasa) prophecy (profeteia) scripture (grafēs).” An idiomatic translation could be:
RJF: A man (or, prophet) does not base any prophecy of scripture on his own interpretation.
This translation is supported by the next clause. Peter’s native language was Hebrew, and in order to stress a point, parallelisms were often used. Parallelisms are two clauses that express the same idea, by using parallel words. The last clause of verse 20 and the first clause of verse 21 constitute a parallelism, and I put them side by side marking the parallel words with the same colors.
20 A prophet does not produce any prophecy of scripture on his own interpretation.
21 For at no time the will of a man brought forth a prophecy.
After this negative expression, showing what the origin of prophecies is not, Peter points to the real origin in the last clause of 1:21:
21 but by being carried by holy spirit men spoke from God.
Parallelisms in Hebrew can express parallel thoughts, but they can also express opposite thoughts. The last clause in verse 21 is a part of an antithetical parallelism. The two previous clauses are parallel and show from where prophecies do not come. The third clause shows from where prophecies do come, and it uses words that are opposite to the words in the other two clauses — being an antithetical parallelism.
The point of verses 20 and 21, is that the human prophets did not look at the political situation around them, and on the basis of how they interpreted this situation, they anticipated what would happen in the future. And they wrote this down. On the contrary, when men were inspired by holy spirit, they wrote down words from God.
[1]. I mark expressions like «word of God” and similar expressions with blue color.
THE PRESENCE OF JESUS CHRIST
When we now study what Peter says about the presence (parousia) of Jesus Christ, we must keep in mind that the running theme of this letter is “the Word of God,” and this theme is interwoven with what Peter says about the presence of Jesus.
THE PROPHETIC WORD IS MADE MORE SURE
Peter has shown in detail how the prophetic word of God originated when men were carried by holy spirit and spoke from God. Peter also gives an example of how “the prophetic word has been made more sure,” which is the theme of this article. We read 1:16-21:
16 No, it was not by following artfully contrived false stories that we acquainted YOU with the power and presence (parousia) of our Lord Jesus Christ, but it was by having become eyewitnesses of his magnificence.17 For he received from God the Father honor and glory, when words such as these were borne to him by the magnificent glory: “This is my son, my beloved, whom I myself have approved.” 18 Yes, these words we heard borne from heaven while we were with him in the holy mountain.
19 Consequently we have the prophetic word [made] more sure; and YOU are doing well in paying attention to it as to a lamp shining in a dark place, until day dawns and a daystar rises, in YOUR hearts. 20 For YOU know this first, that no prophecy of Scripture springs from any private interpretation. 21 For prophecy was at no time brought by man’s will, but men spoke from God as they were borne along by holy spirit.
What is the opposite of God’s prophetic word? That is artfully contrived false stories, as we read in verse 16. The Greek word for “false stories” is mythos with the meaning “a legendary story or account.” (Louw and Nida) The prophetic word of God does not come from the will of men or from the interpretations of men, but that is what mythos does. So, this Greek word is the very opposite of God’s prophetic word.
The situation Peter refers to is described in Mark 9:1-9:
1 Furthermore, he went on to say to them: “Truly I say to YOU, There are some of those standing here that will not taste death at all until first they see the kingdom of God already come in power.” 2 Accordingly six days later Jesus took Peter and James and John along, and brought them up into a lofty mountain to themselves alone. And he was transfigured before them, 3 and his outer garments became glistening, far whiter than any clothes cleaner on earth could whiten them.
4 Also, E·liʹjah with Moses appeared to them, and they were conversing with Jesus. 5 And responsively Peter said to Jesus: “Rabbi, it is fine for us to be here, so let us erect three tents, one for you and one for Moses and one for E·liʹjah.” 6 In fact, he did not know what response he should make, for they became quite fearful. 8 And a cloud formed, overshadowing them, and a voice came out of the cloud: “This is my Son, the beloved; listen to him.” 8 Suddenly, however, they looked around and saw no one with them any longer, except Jesus alone.
9 As they were coming down out of the mountain, he expressly ordered them not to relate to anybody what they saw, until after the Son of man had risen from the dead.
Jesus said that his disciples would not die before they saw him coming in his kingdom. The word “accordingly” in verse 2 shows that the fulfillment of this was when the apostles were together with Jesus on the mountain and saw the vision of him coming in power in his kingdom. Peter says that this was a vision of the presence (parousia) of Jesus. So, his presence is identical with his reign as king in his kingdom.
Peter indicates that this vision “made the prophetic word more sure.” And we can just think of the impression this vision made on Peter and the other apostles when the heard the voice of God. This was the most direct way of hearing the word of God. Having experienced this miracle, Peter was absolutely certain that the presence of Jesus would come, and this he communicated to those who read his letter.
WHERE IS THE PROMISED PRESENCE OF HIS?
The second time Peter mentions the presence of Jesus is in the third chapter. In this chapter, God’s word has a prominent place, and we will study this chapter in detail. I quote 3:1, 2:
1 Beloved ones, this is now the second letter I am writing YOU, in which, as in my first one, I am arousing YOUR clear thinking faculties by way of a reminder, 2 that YOU should remember the sayings (rēma) previously spoken by the holy prophets and the commandment of the Lord and Savior through YOUR apostles.
The Greek word rēma means “word, saying” and is used as a synonym for logos, the mostly used word with the meaning “word.” So, Paul starts with a reference to God’s prophetic word. Then he refers to ridiculers who question the word of God. We read in 3:3, 4:
3 For YOU know this first, that in the last days (eskhatōn tōn hēmerōn) there will come ridiculers with their ridicule (empaiktēs), proceeding according to their own desires 4 and saying: “Where is this promised presence of his? Why, from the day our forefathers fell asleep [in death], all things are continuing exactly as from creation’s beginning.”
The Greek word empaiktēs has the meaning, “to make fun of someone by pretending that he is not what he is or by imitating him in a distorted manner.” (Louw and Nida) The word shows that those who Peter refers to are not persons who have doubts, but rather persons who have a strong animosity against those who defend the presence of Jesus, and are making fun of them and are scorning them.
THE START OF THE PRESENCE OF JESUS CHRIST IN THE YEAR 1914
If Jesus started to reign in 1914 and his presence started then, his presence has lasted 110 years, which is much longer than most servants of God have expected. Because of this long period, I have heard many who have expressed doubts about the importance of this year. These persons are not ridiculers. But they have problems in understanding how this year fits into Christian doctrine.
While these people are not those whom Peter warns against, there is something in 3:5 that fit their situation. Peter mentions that “this fact escapes their notice.” What escapes their notice is not the same as is the case of the ridiculers. What escapes their notice is that the year 1914 is not something that is standing alone, something we can delete and then move on with the rest of our faith. But the year 1914 is one of the basic pillars for the people of God, and if we take this year away, a great number of important doctrines also fall away.
This is not the reason why I support the doctrine about the year 1914. We must always follow the evidence and accept any consequence of this evidence, even though this consequence is negative for us. But the reason why I believe that the year 1914 is important, is that I have strong evidence that the presence of Jesus Christ started in that year.
Before I discuss this evidence, I would point out that the Bible consists of two kinds of material or data. First, we have the material or data where everything we need to draw a conclusion is found in the text of the Bible but spread in different books. Our task is to collect all the material dealing with one doctrine and make a synthesis of it. This relates to basic Christian truths. Second, we have the material or data where only half is found in the text of the Bible, and we have to find the other half ourselves. This relates to prophecies and chronology.
It is obvious that the second kind of material or data is more difficult than the first one. And in this field, errors have been made and will be made. However, because this material or these data are written in the Bible, God wants that his servants on the earth shall study this material and try to understand it. The conclusions regarding the year 1914 are a part of this material. These conclusions can in the future be found to be wrong. But at present there are strong reasons to believe that they are right.
GOD HAS A PEOPLE SEPARTED FROM OTHER PEOPLE DURING THE PRESENCE OF JESUS CHRIST
In his prophecy about the “time of the conclusion” (“the time of the end”), which is identical with the presence of Jesus Christ, Daniel shows in 12:7 that God should have a clearly identifiable people that were different from all other peoples:
7 He raised his right hand and his left hand to heaven and swore by him who lives forever, ‘A time and two times, and half a time; and all these things will come true, once the crushing of holy people’s power is over.’ (12:7, NJB)
In order for the holy people to be crushed after a particular time period, God’s people must be a close-cut unit that clearly is distinguished from all other groups and peoples. There is a similar prophecy in Revelation 13:5-7 regarding the wild beast:
5 And a mouth speaking great things and blasphemies was given it, and authority to act forty-two months was given it. 6 And it opened its mouth in blasphemies against God, to blaspheme his name and his residence, even those residing in heaven. 7 And there was granted it to wage war with the holy ones and conquer them, and authority was given it over every tribe and people and tongue and nation.
The time of 42 months is the same as 3 ½ times, and the war is waged against the holy people, the holy ones. Of all the different Christian denominations, just one can be the people of God, as we see in 2 Timothy 4:3, 4 (above) and 1 Timothy 3:15 (below):
3 For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. 4 They will turn their ears away from the truth and turn aside to myths.
15 If I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth. and it is “the pillar and foundation of the truth.”
The important point that Paul makes is that when different religious denominations have different doctrines, only one of them can be the people of God. In chapter 1 of my book My Beloved Religion — and the Governing Body I show that the only denomination that has the characteristics of being the true religion, the people of God, is Jehovah’s Witnesses.
More than 90% of the doctrines of Jehovah’s Witnesses are directly based on the Bible, But I would like to add that particularly in the 21st century the members of the Governing Body have introduced some procedures and doctrines that do not accord with the Bible. According to the three first chapters of Revelation, different wrong practices occurred in some of the congregations in Asia in the first century CE. But these congregations were still a part of God’s people, something that is shown because Jesus Christ sent letters to them. In a similar way, the wrong practices that the members of the Governing Body have introduced do not show that Jehovah’s witnesses are not the people of God.
CHRONOLOGICAL ISSUES RELATED TO THE PEOPLE OF GOD
As the readers know, chronology plays an important role in the Bible. Daniel has a prophecy of 70 weeks showing exactly when the Messiah would come to the earth. (Daniel 9:24-27). This prophecy shows that 483 years should elapse from year 20 of the reign of Artaxerxes I (455 BCE), and until Messiah came in the year 29 CE.
Because of this prophecy, there would not be strange if a similar prophecy would show when the Messiah would return and his presence would start. In fact, this is not only a possibility, but it would be a requirement. According to Acts 1:11, Jesus would come back in the same manner as he left. Jesus also used several illustrations showing that he would go away and then return, as in Luke 19:11. It would not make sense that his followers should not know the exact time when he returned but only the approximate time.
Regarding the presence of Jesus, something should be known and something should be unknown, as we read in Matthew 24:32-27:
32 “Now learn from the fig tree as an illustration this point: Just as soon as its young branch grows tender and it puts forth leaves, YOU know that summer is near. 33 Likewise also YOU, when YOU see all these things, know that he is near at the doors. 34 Truly I say to YOU that this generation will by no means pass away until all these things occur. 35 Heaven and earth will pass away, but my words will by no means pass away.
36 “Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father. 37 For just as the days of Noah were, so the presence of the Son of man will be.
38 For as they were in those days before the flood, eating and drinking, men marrying and women being given in marriage, until the day that Noah entered into the ark; 39 and they took no note until the flood came and swept them all away, so the presence of the Son of man will be. 39 and they took no note until the flood came and swept them all away, so the presence of the Son of man will be.
The end of the presence of Jesus Christ when the great tribulation would come would not be known, according to verse 36. But the people of God should know the generation of the presence, according to verse 34. As verse 3 shows, the situation described in Matthew chapter 24 relates to the presence of Jesus Christ and the conclusion of the system of things (the time of the end). It would be strange if the members of the people of God had a vague understanding that now Jesus Christ was present, but that his presence could not be connected with a particular time.
Jesus said in verse 33 that the members of the people of God should know that he was near at the doors because of particular events. Luke chapter 21 is a parallel to Matthew 24. And one thing that is included among the events that God’s people should know is found in Luke 21:24.
24 and they will fall by the edge of the sword and be led captive into all the nations; and Jerusalem will be trampled on by the nations, until the appointed times of the nations are fulfilled.
Jesus said that the appointed times of the nations were among the things that God’s people should understand. There are no clues in the context as to the meaning of the expression. Therefore, we have to look at the Hebrew Scriptures to find the meaning of the appointed times of the nations. Since the time of the Bible students in 1870s, that appointed times of the nations have been connected with the 7 times in Daniel 4:16. And they have been counted as 2520 years from 607 to 1914.
In chapter 1 of my book My Beloved Religion — and the Governing Body there is a detailed analysis of the appointed times of the nations. I show that there is both a thematic and a linguistic parallel between Luke 21:24 and Daniel chapter 4. And based on a detailed study of the data, I believe that the year 1914 as the time when Jesus Christ returned and his presence began has a solid basis.
But what can we say regarding the words of Jesus in Matthew 24:34?
34 Truly I say to YOU that this generation (genea) will by no means pass away until all these things occur.
All the events Jesus said should happen during his presence, according to Matthew 24, Luke 21, and Mark 13, should occur during one generation. The Greek word genea refers to a limited time but the exact length of this time is not given. This means that the people of God since 1914 have gone in anticipation of the end of the presence of Jesus. In connection with 1914, God’s people had the expectation that the time was short, and they expected the end not long after 1914, When I became a Witness in 1961, we read Psalm 90:10:
In themselves the days of our years are seventy years; And if because of special mightiness the are eighty years,
And we expected that the generation Jesus mentioned would end within 80 years from 1914. This was a reasonable expectation but it did not happen. And different explanations regarding the definition of this generation have been sought. None of these viewpoints deserve to be criticized because they represent sincere attempts to understand a word of Jesus whose length is not expressed. The alternative to these attempts and expectations would have been to ignore the word genea and not think about it. But because Jesus used the word, and he said that his followers should understand the signs of the times, in reality, he encouraged sincere attempts to understand the meaning of genea.
But what about the present view of the generation that is presented in the Watchtower literature. Should we view this as something we can believe in? I have discussed this view in chapter 1 of my book, My Beloved Religion — And The Governing Body, and my conclusion is that this view accords well with the way “generation” is used in the Christian Greek Scriptures and in the Hebrew Scriptures. This is the best explanation we have, and I am positive to this explanation.
THE DOMINO-EFFECT OF THE REJECTION OF THGE YEAR 1914
The rejection of the year 1914 would cause a chain reaction, causing the rejection of a great number of prophecies. I believe in the year 1914 because of the strong basis it has in the text of the Bible, and not because its rejection would cause havoc to a great number of our beliefs. But those who doubt that the year 1914 has any prophetic meaning, should consider that it is not only supported by biblical texts but it is also supported by the fulfillment of a number of other prophecies.
I will just mention a few prophecies whose fulfillment must be rejected if 1914 is discarded. I have already mentioned Daniel 12:7 of the crushing of the power of the holy people after 3 ½ time. Verse 9 in Daniel chapter 12 says that Daniel’s prophecies should be understood in the time of the end. This includes the time periods of 1 290 days and 1 335 days mentioned in Daniel 12:11, 12, which also must be fulfilled on the people of God.
These prophecies have been applied to particular periods of time in the history of Jehovah’s Witnesses in the 20th century, and the same is true with the prophecy in Revelation 11:3-12 of the killing of the Witnesses and their “resurrection.”
I am not aware of any other religious denomination than Jehovah’s Witnesses who have pointed to particular periods in their history as a fulfillment of these prophecies. So, if the application of Jehovah’s Witnesses of the year 1914 is wrong, these prophecies are not being understood, as Daniel said they should be.
| The conclusion is that the year 1914 as the start of the presence of Jesus Christ has a solid basis in the text of the Bible, and it is also supported by all the prophecies that have been fulfilled in the 20th century that is intertwined with the prophecy of the year 1914.
So where is the promised presence of his? The presence of Jesus Christ is a reality, it is just before our eyes! |
THE ROLE OF THE WORD OF GOD IN CONNECTION WITH THE PRESENCE OF JESUS CHRIST
The last part of 2. Peter discusses the presence of Jesus Christ with focus on its last part when God’s enemies will be destroyed. And Peter also exhorts the anointed servants of God to keep their faith.
THE WORD OF GOD AND COUNTERFEIT WORDS
The first time the word of God indirectly is mentioned is in 1:4, where we read about “the precious and very grand promises” of “being sharers in divine nature.” These promises were given by the preachers of the word of God in behalf of God. The opposite of the word of God is myths or false stories (mythos). Peter uses this word in 1:16, where we read:
16 No, it was not by following artfully contrived false stories that we acquainted (gnōrizō) YOU with the power and presence (parousia) of our Lord Jesus Christ.
The word gnōrizō means “to make known,” and acquainting the addressees of the letter with the power and presence of Jesus Christ they did by speaking the word of God to them. One situation that is particularly important is when God’s own voice was heard in connection with the vision on the holy mountain of the presence of Jesus Christ, We read in 1:17:
17 For he received from God the Father honor and glory, when words such as these were borne to him by the magnificent glory: “This is my son, my beloved, whom I myself have approved… 18 Yes, these words we heard borne from heaven while we were with him in the holy mountain.
It must have been a fantastic experience to hear God’s voice speaking to his Son. And from this, Peter draws the following conclusion in verse 19:
19 Consequently we have the prophetic word [made] more sure; and YOU are doing well in paying attention to it as to a lamp shining in a dark place, until day dawns and a daystar (fōsforos) rises, in YOUR hearts.
What does it mean that “the prophetic word (is) made more sure”? Please note the structure of the clauses in vers 19 in NWT84. The Greek text does not have signs, so where to place the commas is a decision made by the translators. After the word “rises” there is a comma in NWT84. Because of this, “your hearts” is not the place where the daystar rises. But the meaning is: “You are doing well in paying attention to it [the prophetic word] as to a lamp shining in a dark place in your hearts.” So, the clause “until day dawns and a daystar arises” is an independent clause that has nothing to do with the hearts of the Christians.
I have quoted Daniel 12:9 that the prophecies in his book should be sealed until the time of the end, which is the same as the presence of Jesus Christ. For centuries, sincere people read the prophetic word, and while it gave them hope, they did not understand it. Their hearts were in darkness while the hope the prophetic word gave them was like a lamp. But at one time, this situation should change.
What was the prophetic word that was made more sure? It was the prophecies of the presence (parousia) of Jesus Christ. We find one prophecy about the Messiah in Numbers 24:17:
17 A star (LXX: astēr) will certainly step forth out of Jacob, And a scepter will indeed rise out of Israel.
We do not know whether this prophecy was behind John’s words in Revelation 22:16, but there is some resemblance.
16 “‘I, Jesus, sent my angel to bear witness to YOU people of these things for the congregations. I am the root and the offspring of David, and the bright morning star (astēr).’”
Because the setting of the setting of 2 Peter 1:19 is the prophetic word about the presence of Jesus Christ, and Jesus is referred to by the word “star” (astēr), it is logical that the word “day star” (fōsforos) in 2 Peter 1:19 refers to Jesus Christ. The prophecies that had been sealed could not be understood, so, the day had dawned. And the day star had arisen when Jesus Christ became king in the year 1914. That “day star” is figurative and refers to Jesus Christ is supported by the fact that the heavens and the earth are used in a figurative way in 3:10.
THE WORD OF GOD IN THE PAST AND IN THE FUTURE
Those who are ridiculing the presence of Jesus Christ, have overlooked the force of the word of God both in the past and in the future. In order to have the whole context I quote 3:3, 4:
3 For YOU know this first, that in the last days there will come ridiculers with their ridicule, proceeding according to their own desires 4 and saying: “Where is this promised presence of his? Why, from the day our forefathers fell asleep [in death], all things are continuing exactly as from creation’s beginning.”
The words of the ridiculers show that they know that the presence of Jesus Christ is said to be marked by unusual events. But they say that there is nothing special with their time or the time before. For everything continues to be the same as they av been from the day of creation. But the ridiculers have overlooked the force of God’s word and what this word has done in the past. We read in 3:5-7:
5 For, according to their wish, this fact escapes their notice, that there were heavens from of old and an earth standing compactly out of water and in the midst of water by the word of God; 6 and by those [means] the world of that time suffered destruction when it was deluged with water. 7 But by the same word the heavens and the earth that are now are stored up for fire and are being reserved to the day of judgment and of destruction of the ungodly men.
The focus of Peter in this letter is the word of God. God’s spoken words to his Son on the holy mountain made the prophetic words about the presence of Jesus Christ more sure. Now Peter directs the attention of his readers to the role of God’s word in connection with the creation. In connection with the creation of different things, Genesis chapter 1, uses the words “God said,” and we read in Psalm 33:8, 9:
8 Let all [those of] the earth be in fear of Jehovah. At him let all the inhabitants of the productive land be frightened. 9 For he himself said, and it came to be; he himself commanded, and it proceeded to stand so.
The word of God was the instrument that was used in the creation of all things. Peter points to one particular situation, and I quote Genesis 1:7 (above) and 2 Peter 3:5 (below)
6 And God went on to say: “Let an expanse come to be in between the waters and let a dividing occur between the waters and the waters.” 7 Then God proceeded to make the expanse and to make a division between the waters that should be beneath the expanse and the waters that should be above the expanse. And it came to be so.
5 For, according to their wish, this fact escapes their notice, that there were heavens from of old and an earth standing compactly out of (ek) water and in the midst of (dia) water by the word of God;
The preposition dia with a following word in genitive can be translated as “through.” So, the expression “in the midst of water” can also be translated as “through water.” The important point is that Peter confirms that the dry land appeared out of water (Genesis 1:9), and that water existed above the atmosphere. (Genesis 1:7). I quote 2 Peter 3:6 (above) and 2 Peter 2:5 (below):
6 and by those [means] the world (kosmos) of that time suffered destruction when it was deluged with water.
5 and he did not hold back from punishing an ancient (arxhaios) world (kosmos), but kept Noah, a preacher of righteousness, safe with seven others when he brought a deluge upon a world (kosmos) of ungodly people.
We note that it was not heaven and earth that suffered destruction by being deluged. The Greek word used is kosmos, and it refers to the human family. This is seen in 2:5 where kosmos (“world”) is used and shown to be ungodly people. Please note that those who were destroyed were mentioned in two ways, first as kosmos (“the human family,” “the people”) and then specified as “ungodly people.” Peter speaks of another destruction in 2 Peter 3:7:
7 But by the same word the heavens and the earth that are now are stored up for fire and are being reserved to the day of judgment and of destruction of the ungodly men.
10 Yet Jehovah’s day will come as a thief, in which the heavens will pass away with a hissing noise, but the elements being intensely hot will be dissolved, and earth and the works in it will be discovered.
The expression “the heavens and the earth that are now” must be different from the heaven and the earth that were created in the past by the word of God because this heaven and this earth were still standing in the same way as before. We may get an understanding of the meaning by comparing 2:5 with 3:7 and 3:10:
Table 1.2 A comparison of expressions of people
| 2:5 | kosmos (world of mankind) | Ungodly people | Deluged by water |
| 3:7 | Heaven and earth | Ungodly men | Stored up for fire |
| 3:10 | Heaven | Pass away with a hissing noise | |
| 3:10 | Elements | Will be dissolved | |
| 3:10 | The earth and the works in it | Will be discovered |
Both in the past and in the future, those who will be destroyed are ungodly people. In 2:5, the ungodly people are termed as kosmos (world”) . Because the heaven and earth (3:7) that are now, are different from the literal heaven and earth that were created by the word of God, “heaven and earth” must be figurative and stand for “ungodly people.”
But because both in the deluge and in the destruction with fire, the ungodly people are those who will be destroyed, why would not Peter again use kosmos, as he did in connection with the destruction of the deluge? The reason evidently is that Peter wanted to describe the destruction by fire in more detail and all-encompassing.
In the great flood, all ungodly humans were destroyed. But Satan and the demons were not destroyed. And after the flood, there were again ungodly people who ruined the lives of other people. But the situation that will come in the future is completely different. Four components are mentioned: heaven, earth, elements, and the works on the earth. The word “element” (stoikheion) refers to the basic components of something, be it a clause in a text or the components of something that is built. The works in the earth refer to everything that humans have constructed on the earth.
So, all ungodly humans (the earth), what is elevated in the human society; possibly the governments, (the heaven), all the things that are constructed on the earth (the works on the earth) will be discovered (literally: “found”) by the fire, and all the tiniest parts of the ungodly human society (the elements) will be destroyed.
There is a grand purpose with this all-encompassing destruction, and that is seen in 2 Peter 3:11-13:
11 Since all these things are thus to be dissolved, what sort of persons ought YOU to be in holy acts of conduct and deeds of godly devotion, 12 awaiting and keeping close in mind the presence of the day of Jehovah, through which [the] heavens being on fire will be dissolved and [the] elements being intensely hot will melt! 13 But there are new heavens and a new earth that we are awaiting according to his promise, and in these righteousness is to dwell.
Verse 7 speaks about “the heavens and the earth that are now” in contrast to the literal heavens and the literal earth that were created by the word of God. I showed that “the heavens and the earth that are now” are figurative and refer to ungodly people. Verse 13 speaks of new heavens and a new earth that will come in the future. These must also be figurative because the literal heavens and the literal earth will stand forever. In order to make way for these new heavens and the new earth, not only kosmos (ungodly humans) must be destroyed, but any trace of the wicked human society must be burned in the figurative fire, as Peter has shown.
BEING EXPECTANT AND SPEEDING UP IN CONNECTION WITH THE DAY OF GOD
The NWT84 renders the first part of verse 12 in the following way: “awaiting and keeping close in mind the presence of the day of Jehovah.” This is a possible idiomatic or free translation. Literally the Greek text says: “looking for (prosdokaō) and speeding up (speudō) the presence (parousia) the of God’s day”. The expression “the presence of the day of God” is a unit. But what is the relationship between this unit and the words “you looking for” and “you speeding up”? Because parousia (“presence”) is accusative, “the presence of the day of God,” could be the object of the clause. That could fit with the verb “looking for” but it does not fit the verb “speed up.” The presence of the day of God is a period of time, the time for God’s judgment. It does not give good meaning “to speed up” the presence of a day.
It would give more meaning to take the expression “the presence of the day of God” as an adverbial rather an as a direct object. The translation could then be, “looking for and speeding up in connection with the day of God.” Both in the Septuagint and in the Christian Greek Scriptures, the verb speudō means to do something in a hurry. If we use the translation “looking for and speeding up in connection with the day of God,” something is implied after “speeding up.” In order to illustrate this, I use one example from Isaiah 16:5 (above) and another example from the apocryphal book Judith (below)
5 “And in loving-kindness a throne will certainly be firmly established; and one must sit down upon it in trueness in the tent of David, judging and seeking justice and being prompt in righteousness.” (The Septuagint: “seeking judgment and quickly (speudō) procuring righteousness.”)
And Ioudith said to him: “Who indeed am I to speak against my lord? For I shall hurry (speudō) and do everything which will be pleasing in his eyes, and this will be a joy to me until the day of my death.”
The problem with the idiomatic rendering “keeping close in mind” for speudō is that this is a state, while speudō is an action. According to Isaiah, what is done quickly is “procuring righteousness,” and according to Judith, what is done in a hurry, is “everything which will be pleasing in his eyes.” There is a similar situation of action that Peter describes, in connection with the presence of the day of God, and those to whom Peter writes is exhorted to be speeding up something. What this is, is seen in 3:14 above) and in 1:10 (below):
14 Hence, beloved ones, since YOU are awaiting these things, do YOUR utmost to be found finally by him spotless and unblemished and in peace.
10 For this reason [becoming sharers in divine nature], brothers, all the more do YOUR utmost to make the calling and choosing of YOU sure for yourselves; for if YOU keep on doing these things YOU will by no means ever fail.
The anointed Christians should speed up procuring righteousness and do everything that is pleasing in God’s eyes, so they could be found spotless and unblemished in peace.
CONCLUDING REMARKS
We must never forget the role of the word of God in our lives, in the creation, in the law of Christ that we follow, and in the prophecies about the future. God spoke — and it happened. Second Peter is a book where the word of God has a particular prominent place, and when we keep this in mind when we study the book, we will be able to grasp the important points Peter is making.
Peter shows that the vision he and the apostles had on the holy mountain has strengthened the prophetic word and made it more sure. We need not do as the ridiculers by asking the question, “Where is this promised presence of his?” This presence is a reality before our eyes, and all the prophecies that have been fulfilled since the year 1914 have made the prophetic word more sure for us. We appreciate that Pater has contributed to this by stressing the importance of the word of God and the reality of the presence of Jesus Christ.
