The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
Tumi jao sandeshti 1888 saler bidroher moddhe Elders Jones ar Waggoner niye esechhilen, seta chhilo bastob satyate bishasher dvara dharmik ghoshanar sandesh. Patito Protestant dharma torko kore je, kroṣe Khrister mrityu je dharmik ghoshana pradan kore, ta manushke tar pap-saha ḍheke rakhe, kintu Tār rakta bastobe tar pap dur kore na. Ei mithya matobad pap-opasaran-ke Dwitīya Agamaner somoye sthāpan kore, jokhon papider tokhon naki jadur moto rupantorito kora hobe. Patito Protestant dharma ebong 1957 sal theke anusthanikbhabe, Laodicean Adventism dabi kore je, Khrist kebal amader Pratinidhi, kintu amader Udāharan nôn. 1888 saler ek bochhor age, Sister White nicher kathaguli likhechhilen.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Ninakupeni moyo mpya, nami nitatia roho mpya ndani yenu.’ Ninaamini kwa moyo wangu wote kwamba Roho wa Mungu anaondolewa ulimwenguni, na wale waliokuwa na nuru kubwa na fursa nyingi lakini hawakuzitumia vema, watakuwa wa kwanza kuachwa. Wameimhuzunisha Roho wa Mungu hata akaondoka. Utendaji wa sasa wa Shetani katika kutenda kazi juu ya mioyo, na juu ya makanisa na mataifa, unapaswa kumstua kila mwanafunzi wa unabii. Mwisho umekaribia. Makanisa yetu na yaamke. Nguvu ya uongofu ya Mungu na ipatikane moyoni mwa washiriki mmoja mmoja, ndipo tutaona kutenda kazi kwa kina kwa Roho wa Mungu. Msamaha tu wa dhambi siyo matokeo pekee ya kifo cha Yesu. Alifanya dhabihu isiyo na kipimo siyo tu ili dhambi iondolewe, bali pia ili asili ya mwanadamu irejeshwe, ipambwe tena uzuri, ijengwe upya kutoka katika magofu yake, na kufanywa ifae kwa uwepo wa Mungu….”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
«Кристо оо баса җиргә терәлгән, ә иң югары баскычы иң биек күкләргә барып җиткән, Ягъкуб күргән баскычтыр. Бу коткарылуның билгеләнгән юлын күрсәтә. Без бу баскычның баскычыннан баскычына күтәрелергә тиеш. Әгәр безнең арабыздан берәрсе ахыр чиктә коткарылса, ул Гайсәгә баскыч баскычларына ябышкан кебек ябышу аркылы коткарылыр. Кристо иман итүчегә зирәклек, тәкъвалык, изгеләндерү һәм йолып алу булды….»
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
«Qoqunchli yiqilishlar bo‘ladi: haqiqatga ega bo‘lgani uchun o‘zini sobit turibman deb o‘ylaydiganlar orasida ham; ammo ular haqiqatga Iso Masihdagi kabi ega emaslar. Bir lahzalik beparvolik bir jonni qayta tiklab bo‘lmaydigan halokatga uloqtirishi mumkin. Bitta gunoh ikkinchisiga olib boradi, ikkinchisi esa uchinchisiga yo‘l hozirlaydi va shu tariqa davom etadi. Biz, Xudoning sodiq xabarchilari sifatida, Uning qudrati ila saqlanishimiz uchun Unga tinmay yolvorishimiz kerak. Agar burchdan bir qarich ham chetga og‘sak, oqibati halokat bilan tugaydigan gunoh yo‘liga kirib ketish xavfi ostida qolamiz. Har birimiz uchun umid bor, ammo faqat bir yo‘l bilan — o‘zimizni Masihga mahkam bog‘lab, Uning fe’l-atvorining mukammalligiga yetishish uchun bor kuchimizni safarbar etish orqali.»
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“A ra akɔneaba som yi a ɛbu bɔne animtia na ɛte so daa ka Onyankopɔn dɔ a ɔwɔ ma ɔdebɔneyɛfo no ho asɛm no, hyɛ ɔdebɔneyɛfo no nkuran ma ogye di sɛ Onyankopɔn begye no nkwa bere a ɔda so yɛ bɔne na onim sɛ ɛyɛ bɔne no. Eyi ne ɔkwan a nnipa pii a wɔka sɛ wɔgye nokware a ɛwɔ hɔ mprempren di no fa so reyɛ ade. Wɔde nokware no ato wɔn abrabɔ ho nkyɛn, na ɛno nti na enni tumi bio sɛ ebebu wɔn kumaa afɔdi na asakra ɔkra no. Ɛsɛ sɛ wɔtrɛw wɔn ntini biara, honhom biara, ne bɔbeasu biara mu denneennen sɛ wɔbɛgya wiase no, ne amanne, ne nneyɛe, ne n’ahyehyɛde…. ”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
« Si vous renoncez au péché et exercez une foi vivante, les richesses des bénédictions du ciel seront à vous. » Messages choisis, livre 3, p. 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
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The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
୧୯୫୭ ମସିହାର ବିଦ୍ରୋହ ପ୍ରଦର୍ଶନ କରେ ଯେ, ୧୮୬୩ ମସିହାରେ ରୋପିତ ହୋଇଥିବା ବିଦ୍ରୋହର ବିଆ, ଯାହା ପରେ ୧୮୮୮ ମସିହାରେ ଅଙ୍କୁରିତ ହେଲା, ଏବଂ ତାହା ପରେ ୧୯୧୯ ମସିହାରେ ପ୍ରକାଶିତ ପୁସ୍ତକ (The Doctrine of Christ) ଦ୍ୱାରା ପ୍ରତିନିଧିତ ନକଲି ସନ୍ଦେଶରେ ସିଞ୍ଚିତ ହୋଇ, ଶେଷରେ ଏମିତି ଫଳ ଉତ୍ପନ୍ନ କଲା ଯେଉଁଥିରେ ସ୍ପଷ୍ଟ ଘୋଷଣା କରାଗଲା ଯେ, ହବକ୍କୂକଙ୍କ ଦୁଇଟି ପଟିଆ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ମୂଳ “ଧର୍ମୀର ବିଶ୍ୱାସ” ବର୍ତ୍ତମାନ ଅପସାରିତ ହୋଇଛି ଏବଂ ତାହାର ସ୍ଥାନରେ ପ୍ରତ୍ୟାଜ୍ଞାତ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟିଜ୍ମରେ ବିଦ୍ୟମାନ “ବିଶ୍ୱାସଦ୍ୱାରା ଧର୍ମୀକରଣ”ର ଭ୍ରଷ୍ଟ ସଂଜ୍ଞାକୁ ପ୍ରତିଷ୍ଠାପିତ କରାଯାଇଛି। ଯିହୂଦାର ଅନାଜ୍ଞାକାରୀ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଉପହାସକମାନଙ୍କ ସଭାକୁ ପୁଣି ଫେରିଗଲେ ଏବଂ ବେଥେଲର ମିଥ୍ୟାଭବିଷ୍ୟଦ୍ଦକ୍ତା ସହିତ ଭୋଜନ କଲେ।
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Ebangeli na lingomba ya Laodikia, oyo epesamaki liboso epai ya mouvement ya ba Millerites na mobu 1856, mpe na nsima lisusu epai ya lingomba ya Laodikia na 1888, eboyamaki na litambe nyonso ya nzela. Ebangeli yango ya Jones mpe Waggoner, oyo kolanda Ndeko mwasi White ezalaki ezala nsango epai ya Laodikia, mpe nsango ya kolongisama na kondima, eboyamaki, na likanisi ete batomboki oyo bazalaki koboya yango, bazalaki solo kobatela bilembo ya kala! Bilembo ya kala oyo bazalaki kobatela ezalaki moboko ya botongi na bango moko ya bomoto, oyo etongami likolo ya zelo.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
Die Botschaft von der „Rechtfertigung durch den Glauben“, die Jones und Waggoner im Jahr 1888 vortrugen, schloss die Tatsache des wahren Evangeliums ein, nämlich dass diejenigen, die gerechtfertigt werden, auch geheiligt werden. Sie betonte, dass gerechtfertigt zu sein bedeutet, „tatsächlich“ heilig gemacht zu werden, nicht lediglich rechtlich als heilig „erklärt“ zu sein. Die Botschaft von Jones und Waggoner, von der Schwester White sagte, sie habe sie schon Jahre vor der Rebellion von 1888 verkündigt, macht deutlich, dass dann, wenn die Rechtfertigung zugerechnet wird, die Heiligung gleichzeitig mitgeteilt wird.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Kwesingaba ngenye indlela, ngoba kokubili ukulunga nokungcweliswa kwenziwa ngobukhona bukaMoya oNgcwele kokholwayo. Ukulunga nokungcweliswa kungamazwi amabili nje achaza izingxenye ezimbili zomsebenzi owodwa ofezwa ngaphakathi kokholwayo ngobukhona bukaMoya oNgcwele.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Det var selve Moses’ budskap som Korahs opprørere forkastet, som igjen ble forkastet i 1856, deretter igjen i 1888, og så offentlig gjort til frelsesteologien for laodikeisk adventisme i 1957. Det vedvarende opprøret trette Gud, for folket sa: «Hver den som gjør ondt, er god i Herrens øyne, og han har behag i dem»; eller: «Hvor er dommens Gud?»
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
वे कहते थे, “जो लोग पाप करते रहते हैं, वे मसीह के लोहू के द्वारा धर्मी ठहराए गए हैं, और परमेश्वर उनसे प्रसन्न है, यद्यपि वे पाप करते ही रहते हैं।” यही वह आत्मिक छल है, जिसका प्रतिनिधित्व लौदीकिया (एक न्याय किया हुआ लोग) के लिए दिए गए संदेश में होता है; क्योंकि इस तथ्य के बावजूद कि मसीह लौदीकियों को “अभागे, और दयनीय, और कंगाल, और अन्धे, और नंगे” ठहराता है, वे मानते हैं कि वे “धनी, और माल से सम्पन्न, और किसी वस्तु के मोहताज नहीं” हैं। और उस दशा में वे वास्तव में प्रभु के मुख से उगल दिए जाने के कगार पर हैं।
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
Ndị kwesiri ntụkwasị obi n’akụkọ ihe mere eme nke ndị Millerite, ndị tachiri obi site n’ahụmahụ nke mwute mbụ ahụ n’afọ 1844, dịka Jeremaịa si nọchite anya ha n’isi nke iri na ise, amaokwu iri na ise ruo iri abụọ na otu, dịka ndị na-ewu ụlọ nsọ ahụ n’ikwesị ntụkwasị obi, ndị e kwere nkwa na ọ bụrụ na ha alaghachighị n’“ogbako ndị na-akwa emo,” ha ga-abụ “ọnụ” Chineke, laghachiri n’“ogbako ndị na-akwa emo” (nke onye amụma ụgha nke Betel nọchiri anya ya), wee gbanwee bụrụ ndị Laodisia, nọ n’ọnụ ụzọ ka a gbụpụ ha n’ọnụ Chineke, ma ha amaghị ya.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Leta ya Adventisme ya Laodicea, na mokolo ya 11 Septembre 2001, ezalaki emonisami na elilingi ya leta ya Baprotesta na mokolo ya 11 Août 1840. Masolo wana mibale ya lisolo ezalaki emonisami na elilingi ya Bayuda oyo bazalaki kobenda-tembe, tango Molimo Mosantu akitaki na libatisi ya Klisto. Na mokomoko ya masolo wana misato, bato oyo bazalaki bato ya Nzambe baponami kala bazalaki, mpe bazali sikawa na nzela ya kolekisama pembeni. Motindami ya Boyokani, na ntango ya Yoane Mobatisi, asengelaki kokota na boyokani elongo na baoyo Petelo ayebisaki lokola “libota liponami.”
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Lakini ninyi ni uzao mteule, ukuhani wa kifalme, taifa takatifu, watu wa milki ya pekee; mpate kuzitangaza sifa zake yeye aliyewaita mtoke gizani mkaingie katika nuru yake ya ajabu; ambao hapo kwanza hamkuwa taifa, bali sasa mmekuwa taifa la Mungu; ambao hamkupata rehema, bali sasa mmepata rehema. 1 Petro 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Peter alikuwa akiutambua watu wapya wateule wa kipindi chake, ambao wakati huo walikuwa Kanisa la Kikristo. Walikuwa wamechaguliwa kuwa “kizazi kiteule,” katika kipindi ambacho Kristo na Yohana Mbatizaji wote wawili waliwatambua watu wa zamani wateule kuwa kizazi cha nyoka wenye sumu.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Enywe awo mu mulembe gw’emisota, muyinza mutya okwogera ebirungi, nga muli babi? kubanga akamwa koogera ebiva mu bingi ebijjula mu mutima. Matayo 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
نسلی که از آن گذشته شد، «نسلِ افعیان» است، که نمادی از شیطان است—آن خزندهٔ نبوتِ کتابمقدس. نسلی که از آن گذشته شد، پیمانهٔ زمانِ آزمایش خود را پر کرده بود، و در طی چهار نسل در خویِ افعی استقرار یافته بود. آنان پیشانیِ یک فاحشه را پدید آورده بودند. از همین روست که آن بیستوپنج مردِ مشایخ در فصل هشتمِ حزقیال، مایلاند در برابر آفتاب سجده کنند. آنان خصلتِ پاپیّت را شکل داده بودند.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Ujumbe wa malaika wa tatu umetumwa kwa ulimwengu, ukiwaonya wanadamu dhidi ya kuipokea chapa ya mnyama au ya sanamu yake katika vipaji vya nyuso zao au katika mikono yao. Kuipokea chapa hii kunamaanisha kufikia uamuzi uleule ambao mnyama ameufanya, na kuunga mkono mawazo yale yale, katika upinzani wa moja kwa moja dhidi ya Neno la Mungu.” Review and Herald, July 13, 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
La marque de la bête est la marque de l’homme de péché, qui est le pape de Rome et le représentant terrestre de Satan. En venir à avoir le même esprit que la bête, c’est en venir à avoir le même esprit que Satan, lequel est symbolisé comme une vipère.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
« Pour assurer des gains et des honneurs mondains, l’Église fut amenée à rechercher la faveur et l’appui des grands de la terre ; et, ayant ainsi rejeté le Christ, elle fut poussée à prêter allégeance au représentant de Satan — l’évêque de Rome. » The Great Controversy, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Katika kizazi cha mwisho cha watu waliokuwa wamechaguliwa hapo awali, tabia yao huakisi tabia ya Shetani. “Kizazi kilichochaguliwa” ambao nyakati zilizopita hawakuwa watu wa Mungu, huchaguliwa kupitia mchakato wa kujaribiwa, kusafishwa na kutakaswa. Wale wanaofaulu mchakato wa majaribu huchaguliwa kuwa katika uhusiano wa agano na Mungu. Bwana aliingia katika agano na kanisa la Kikristo, kisha tena na Uadventista wa Milleri, na afanya hivyo tena pamoja na wale mia moja arobaini na nne elfu.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Mkama akati apfume mo chitete na vanhu vatsva vakasarudzwa vaMwari (avo kare vakanga vasiri vanhu vaMwari), anouya kwavari ari Nhume yeChitenderano. Munhoroondo imwe neimwe yezvitatu dzinozadzisa Malaki chitsauko chechitatu, mune nhume inogadzirira nzira yeNhume yeChitenderano. Nhume yokutanga yakanga iri Johani Mubhabhatidzi, uyo akafananidzira nhume yechipiri neyechitatu. Nhume yechipiri yakanga iri William Miller. Pamwe chete, zviratidzo zvouprofita zvaJohani Mubhabhatidzi naWilliam Miller zvinomisa hunhu hwenhume inogadzirira nzira kuti Nhume yeChitenderano iuye igoita chitenderano nevane zana namakumi mana nezvina zvuru.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Tha tri teachdairean a dh’ullaicheas an t-slighe do Chrìosd, esan a tha na Theachdaire den Choicheangal, airson gun tig e gu h-obann da theampall, tha iad a’ nochdadh obair a tha air a coileanadh ann an àm a’ bhreitheanais-rannsachaidh, a tha a’ crìochnachadh anns a’ bhreitheanas-ghnìomhach.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
« Dans les derniers jours de l’histoire de cette terre, l’alliance de Dieu avec son peuple qui garde ses commandements doit être renouvelée. “En ce jour-là, je traiterai pour eux une alliance avec les bêtes des champs, avec les oiseaux du ciel et avec les reptiles de la terre ; je briserai l’arc, l’épée et la guerre, et je les ôterai de la terre, et je les ferai reposer en sécurité. Je te fiancerai à moi pour toujours ; oui, je te fiancerai à moi dans la justice, dans le droit, dans la bonté et dans les compassions. Je te fiancerai même à moi dans la fidélité ; et tu connaîtras l’Éternel.” »
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Et il arrivera, en ce jour-là, que j’exaucerai, dit l’Éternel, j’exaucerai les cieux, et ils exauceront la terre ; et la terre exaucera le blé, le vin et l’huile ; et ils exauceront Jizreel. Et je la sèmerai pour moi dans le pays ; et je ferai miséricorde à celle qui n’avait pas obtenu miséricorde ; et je dirai à ceux qui n’étaient pas mon peuple : Tu es mon peuple ; et ils diront : Tu es mon Dieu.’ Osée 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Ama va ḽeneḽo ḓuvha,... masalela a Isiraele, na avho vho ponyokaho vha nndu ya Yakobo,... vha ḓo ḓitika kha Murena, Mukhethwa wa Isiraele, nga ngoho.’ Esaia 10:20. U bva kha ‘lushaka lwoṱhe, na muṱa muṅwe na muṅwe, na luambo, na vhathu’ hu ḓo vha na avho vha ḓo fhindula nga dakalo mulaedza u ri, ‘Ofhani Mudzimu, ni mu ise vhugala; ngauri awara ya khaṱhulo yawe yo swika.’ Vha ḓo furalela zwifanyiso zwoṱhe zwi vha vhofhaho kha ḽino shango, nahone vha ‘ḓo losha Ene we a ita ṱaḓulu, na ḽifhasi, na lwanzhe, na zwisima zwa maḓi.’ Vha ḓo ḓivhofholola kha u tangana huṅwe na huṅwe, nahone vha ḓo ima phanḓa ha shango sa zwihumbudzi zwa khathutshelo ya Mudzimu. Vha tshi thetshelesa ṱhoḓea iṅwe na iṅwe ya ṱaḓulu, vha ḓo ḓivhiwa nga vharuṅwa na nga vhathu sa avho vha ‘no vhulunga milayo ya Mudzimu, na lutendo lwa Yesu.’ Nzumbululo 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
«“Вот, наступают дни, говорит Господь, когда орач застанет ещё жнеца, и топчущий виноград — сеющего семя; и горы будут капать сладким вином, и все холмы растают. И возвращу Я [обращу вспять] плен народа Моего, Израиля, и они отстроят опустошённые города и поселятся в них; насадят виноградники и будут пить вино из них; устроят сады и будут есть плоды их. И насажу их на земле их, и уже не будут они исторгнуты из земли своей, которую Я дал им, говорит Господь Бог твой. Amos 9:13–15.’” Review and Herald, 26 февраля 1914 г.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Malachi kapitel tre uppfylldes i Kristi tid och i milleriternas tid, och dessa båda historiska skeenden identifierar dess uppfyllelse i de sista dagarna. Syster White sammanför uppfyllelsen av Malachi kapitel tre med Kristi verk att rena templet.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“En puriganta la templon de la aĉetantoj kaj vendantoj de la mondo, Jesuo anoncis Sian mision purigi la koron de la malpuriĝo de peko,—de la teraj deziroj, la egoismaj voluptoj, la malbonaj kutimoj, kiuj koruptas la animon. Malaĥi 3:1–3 citita.” La Deziro de Epokoj, 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Kristus renser templet var et billede på Hans gerning med at rense den angrende synders hjerte. Under sin tjeneste blandt mennesker rensede Han to gange det jordiske tempel.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Der Prophet sagt: ‘Und ich sah einen anderen Engel aus dem Himmel herabkommen, der große Macht hatte; und die Erde wurde von seiner Herrlichkeit erleuchtet. Und er rief mit mächtiger Stimme und sprach: Gefallen, gefallen ist Babylon, die Große, und ist zur Behausung der Teufel geworden’ (Offenbarung 18:1, 2). Dies ist dieselbe Botschaft, die durch den zweiten Engel gegeben wurde. Babylon ist gefallen, ‘weil sie alle Völker von dem Wein des Zornes ihrer Hurerei hat trinken lassen’ (Offenbarung 14:8). Was ist dieser Wein?—Ihre falschen Lehren. Sie hat der Welt einen falschen Sabbat anstelle des Sabbats des vierten Gebots gegeben und die Lüge wiederholt, die Satan Eva zuerst in Eden sagte—die natürliche Unsterblichkeit der Seele. Viele verwandte Irrtümer hat sie weit und breit verbreitet, indem sie ‘Menschengebote als Lehren lehrt’ (Matthäus 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Waktu Yesus memulai pelayanan-Nya di hadapan umum, Ia menyucikan Bait Suci dari penajisan sakrilegisnya. Di antara tindakan-tindakan terakhir dari pelayanan-Nya ialah penyucian Bait Suci yang kedua kalinya. Demikian pula, dalam pekerjaan terakhir untuk memberi amaran kepada dunia, dua panggilan yang berbeda disampaikan kepada gereja-gereja. Pekabaran malaikat yang kedua ialah, ‘Sudah rubuh, sudah rubuh Babel, kota besar itu, karena ia telah membuat semua bangsa minum dari anggur murka percabulannya’ (Wahyu 14:8). Dan dalam seruan nyaring dari pekabaran malaikat yang ketiga terdengar suatu suara dari surga yang berkata, ‘Keluarlah kamu dari padanya, hai umat-Ku, supaya kamu jangan turut mengambil bagian dalam dosa-dosanya, dan supaya kamu jangan menerima malapetaka-malapetakanya. Karena dosa-dosanya telah bertimbun sampai ke langit, dan Allah telah mengingat segala kejahatannya’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Ndakiseka ya Malaki mokapo ya misato, Yoane Mobatisi azalaki motindami oyo abongisaki nzela mpo ete Yesu, lokola Motindami ya Boyokani, aya na mbalakaka na tempelo na Ye mpe apɛtola yango mbala mibale. Na mosala na Ye ya mbula misato na ndambo, apɛtolaki tempelo na ebandeli mpe na suka ya mosala na Ye, mpe na bongo amonisaki ete mosala ya bopɛtolami ezali na ebandeli oyo ezali komonisa suka. Yesu alati ntango nyonso komonisa suka na nzela ya ebandeli, mpe na boyokani na mosala na Ye lokola Alfa mpe Omega, mbula misato na ndambo ebandaki mpe esukaki na bopɛtolami ya tempelo.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
À la fin des trois ans et demi, Il versa le sang qui confirma l’alliance, accomplissant la prédiction du chapitre neuf de Daniel, selon laquelle Il confirmerait l’alliance avec plusieurs pendant une semaine, au milieu de laquelle Il serait retranché.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Et après les soixante-deux semaines, le Messie sera retranché, et non pour lui-même ; et le peuple du prince qui viendra détruira la ville et le sanctuaire ; et sa fin viendra comme un déluge, et jusqu’à la fin de la guerre les dévastations sont déterminées. Il confirmera l’alliance avec plusieurs pendant une semaine ; et au milieu de la semaine il fera cesser le sacrifice et l’offrande, et à cause du comble des abominations il la rendra désolée, jusqu’à la consommation, et ce qui a été décrété sera répandu sur la désolée. Daniel 9:26, 27.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
«Пара за пара може да се напише во врска со овие нешта. Цели собранија стануваат заквасени со истите изопачени начела. „Зашто богатите луѓе негови се полни со насилство, и жителите негови зборуваа лага, и јазикот им е измамен во устата нивна.“ Господ ќе дејствува за да ја очисти Својата црква. Ви велам во вистина, Господ е на пат да сврти и да преврти во установите што се наречени со Неговото име.»
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
«سەرەتای ئەم پرۆسەی پاککردنەوەیە چەندە زوو دەست پێ دەکات، ناتوانم بڵێم؛ بەڵام زۆر درەنگ ناخرێت. ئەوەی شەنکەکەی لە دەستیدایە، پەرستگاکەی خۆی لە پیسییە ئەخلاقییەکانی پاک دەکاتەوە. بە تەواوی هەرێمی خۆی پاک دەکاتەوە. خودا لەگەڵ هەموو ئەوانەی کەمترین نادادپەروەری ئەنجام دەدەن کێشەیەکی هەیە؛ چونکە بەو کارە دەسەڵاتی خودا ڕەت دەکەنەوە، و بەرژەوەندیی خۆیان لە کفارە و لە ڕزگاریکردنەکەی مەسیح، کە بۆ هەر کوڕ و کچی ئادەم بەڕێوەی بردووە، دەخەنە مەترسییەوە. ئایا دەقەومێت ڕێگایەک بگرنە بەر کە لای خودا قێزەونە؟ ئایا دەقەومێت ئاگرێکی نامۆ بخەنە سەر مەجمەرەکانتان بۆ ئەوەی لەبەردەم خودا پێشکەش بکەن، و بڵێن هیچ جیاوازییەک ناکات؟»
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Ce n’a pas été selon l’ordre de Dieu de concentrer autant de choses à Battle Creek. L’état de choses qui existe maintenant est celui qui m’a été présenté comme un avertissement. J’ai le cœur malade à cause de cette représentation. Le Seigneur a donné des avertissements pour prévenir cet état de choses démoralisant, mais ils n’ont pas été pris en considération. ‘Vous êtes le sel de la terre; mais si le sel a perdu sa saveur, avec quoi la lui rendra-t-on? Il n’est plus bon à rien qu’à être jeté dehors et foulé aux pieds par les hommes.’
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
“මම මගේ සහෝදරයන්ට අවදි වන්නැයි ආයාචනා කරමි. ඉක්මනින්ම වෙනසක් සිදු නොවන්නේ නම්, මට මෙම තත්ත්වය පිළිබඳ සත්ය කරුණු ජනතාවට ප්රකාශ කළ යුතුය; මක්නිසාද මේ වස්තුවල තත්ත්වය වෙනස් විය යුතුය; පරිවර්තනය නොවූ මනුෂ්යයන් තවත් මෙතරම් වැදගත් සහ පවිත්ර කාර්යයක කළමනාකරුවන් සහ අධ්යක්ෂකයන් වශයෙන් සිටිය යුතු නොවේ. දාවිත් සමඟ අපට කියන්නට බල කෙරේ, ‘ස්වාමිනී, ඔබ ක්රියා කරන කාලය එළඹ ඇත: මක්නිසාද ඔවුන් ඔබගේ ව්යවස්ථාව අකර්ථ කර ඇත.’” Special Testimonies, 30, 31.