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.
Txoj lus uas Cov Txwj Laus Jones thiab Waggoner tau nqa los hauv lub sijhawm kev ntxeev siab xyoo 1888, yog txoj lus hais txog kev raug tsim ncaj ncees los ntawm txoj kev ntseeg hauv qhov tseeb tiag. Kev Ntseeg Protestas uas thim txoj kev ntseeg sib cav hais tias txoj kev raug tsim ncaj ncees uas Khetos txoj kev tuag saum tus ntoo khaub lig muab los ntawd npog ib tug neeg nyob hauv nws tej kev txhaum, tiam sis tias Nws cov ntshav tsis tau tshem nws tej kev txhaum tiag tiag. Txoj kev qhia cuav no muab kev tshem tawm kev txhaum cia rau ntawm Kev Los Zaum Ob, thaum ntawd cov neeg txhaum mam raug hloov pauv ua txuj ci tseem ceeb. Kev Ntseeg Protestas uas thim txoj kev ntseeg thiab txij xyoo 1957 los lawm, Kev Ntseeg Adventist Laodicea raws li txoj cai, hais tias Khetos tsuas yog peb Tus Hloov Chaw xwb, tiamsis tsis yog peb Tus Qauv. Ib xyoos ua ntej 1888, Muam White tau sau cov lus hauv qab no.
“‘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 I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left.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….
“‘Kuv yuav muab ib lub siab tshiab rau nej, thiab kuv yuav tso ib tug ntsuj plig tshiab rau hauv nej.’ Kuv ntseeg kawg siab kawg ntsws tias Vajtswv tus Ntsuj Plig tab tom raug rho tawm hauv lub ntiaj teb no, thiab cov uas tau txais qhov kaj loj thiab tej cib fim ntau heev los lawm tab sis tsis tau siv kom muaj txiaj ntsig, lawv yuav yog cov xub thawj uas yuav raug tso tseg. Lawv tau ua rau Vajtswv tus Ntsuj Plig tu siab mus lawm. Tam sim no txoj kev ua haujlwm nquag ntawm Xatas uas tab tom ua haujlwm rau saum tej siab, thiab rau saum tej pawg ntseeg thiab tej haiv neeg, tsim nyog ua rau txhua tus tub kawm txog tej yaj saub ntshai thiab ceeb. Qhov kawg twb nyob ze lawm. Cia peb tej pawg ntseeg sawv tsees. Cia lub hwj chim hloov siab los ntseeg ntawm Vajtswv raug paub hauv lub siab ntawm txhua tus tswv cuab ib leeg zuj zus, ces peb thiaj yuav pom txoj kev txav tob kawg ntawm Vajtswv tus Ntsuj Plig. Kev zam txim rau kev txhaum xwb tsis yog tib qho txiaj ntsig ntawm Yexus txoj kev tuag. Nws tau ua txoj kev txi uas tsis muaj chaw kawg, tsis yog tsuas yog kom kev txhaum thiaj raug tshem tawm xwb, tiamsis kom tibneeg lub cev cwj pwm thiaj raug kho kom rov qab los, rov ua kom zoo nkauj dua, rov tsim dua tshiab tawm hauv nws tej qub pob zeb tawg, thiab raug ua kom tsim nyog rau ntawm Vajtswv lub xub ntiag….”
“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….
“Yexus Khetos yog tus ntaiv uas Yakhauj tau pom, uas nws lub hauv paus nyob saum ntiajteb thiab nws lub ncov siab kawg mus txog saum ntuj ceeb tsheej siab tshaj plaws. Qhov no qhia txog txojkev cawm dim uas tau raug teem cia lawm. Peb yuav tsum nce qib dhau qib ntawm tus ntaiv no. Yog tias ib tug ntawm peb thaum kawg yuav raug cawm dim, ces yuav yog los ntawm kev tuav rawv Yexus ib yam li tuav cov qib ntaiv. Khetos tau raug tsim rau tus uas ntseeg kom ua kev txawj ntse thiab kev ncaj ncees, kev huv kom dawb huv, thiab kev txhiv dim….”
“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.
“Yuav muaj tej kev poob uas txaus ntshai heev los ntawm cov uas xav tias lawv sawv ruaj nreb vim lawv muaj qhov tseeb; tiam sis lawv tsis muaj nws raws li nws nyob hauv Yexus. Ib pliag uas tsis ceev faj yuav ua rau ib tug ntsuj plig poob mus rau txoj kev puam tsuaj uas cawm tsis tau rov qab lawm. Ib qho txhaum coj mus rau qhov thib ob, thiab qhov thib ob npaj txoj kev rau qhov thib peb, thiab txuas mus li ntawd. Peb, uas yog cov tub txib ncaj ncees ntawm Vajtswv, yuav tsum thov Nws tsis tseg kom Nws lub hwj chim khaws peb cia. Yog peb tig plam ntawm txoj hauj lwm txawm yog ib nti xwb, peb twb nyob hauv txoj kev phom sij uas yuav ua raws mus hauv ib txoj kev txhaum uas xaus rau kev piam sij mus ib txhis. Muaj kev cia siab rau peb txhua tus, tiam sis tsuas yog nyob hauv ib txoj kev xwb—yog khi peb tus kheej ruaj nreb rau Khetos, thiab siv tag nrho peb lub zog kom ncav cuag qhov zoo tag nrho ntawm Nws tus cwj pwm.”
“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….
“Qhov kev ntseeg uas ua zoo li neeg dawb huv no, uas saib kev txhaum me me xwb thiab uas ib txwm nyob twj ywm rau ntawm Vajtswv txoj kev hlub rau tus neeg txhaum, txhawb tus neeg txhaum kom ntseeg tias Vajtswv yuav cawm nws thaum nws tseem pheej nyob hauv kev txhaum thiab nws paub tseeb tias ntawd yog kev txhaum. Nov yog txoj kev uas coob leej ua, cov uas lees tias lawv ntseeg qhov tseeb rau lub sijhawm tam sim no. Qhov tseeb raug cais tawm ntawm lawv lub neej, thiab yog vim li ntawd nws thiaj tsis muaj hwjchim ntxiv los txiav txim rau lub siab thiab hloov dua siab tshiab rau tus ntsuj plig. Yuav tsum muaj kev siv zog kawg nkaus ntawm txhua txoj hlab ntsha thiab txhua tus ntsuj plig thiab txhua qho leeg nqaij kom tso lub ntiajteb tseg, nws tej kab ke, nws tej kev coj, thiab nws tej qauv zam…. ”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Yog nej tso kev txhaum tseg thiab xyaum ua txoj kev ntseeg uas ciaj sia, ces tej nplua nuj ntawm cov koob hmoov saum ntuj yuav yog nej li.” Selected Messages, phau 3, 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.”
Txoj “kev ntseeg ua neeg zoo-zoo cuav” ntawm Protestantism uas tau ncaim kev ntseeg tseeb raug tsa ua lus qhuab qhia raug cai txij thaum pib ntawm tiam plaub ntawm Adventism xyoo 1957. Nws tau nthuav tawm ib txoj kev txhais txog kev raug txiav txim ncaj ncees uas “txhawb kom tus neeg txhaum ntseeg tias Vajtswv yuav cawm nws thaum nws tseem pheej nyob hauv kev txhaum.” Tus ntoo khaub lig qhia tias “kev zam txim rau kev txhaum tsis yog tib qho txiaj ntsig xwb ntawm Yexus txoj kev tuag,” vim “Nws tau ua txoj kev txi uas tsis muaj ciam kawg tsis yog tsuas yog kom kev txhaum raug tshem tawm xwb, tiam sis kom tib neeg tus yam ntxwv raug kho kom rov qab los, rov ua kom zoo nkauj dua, rov tsim kho tawm hauv nws tej kev puas tsuaj, thiab raug ua kom tsim nyog rau Vajtswv lub xub ntiag.”
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.
Kev kev ntxeev siab ntawm xyoo 1957, qhia meej tias noob ntawm kev ntxeev siab uas tau raug cog rau xyoo 1863, thiab tom qab ntawd txhawv tuaj rau xyoo 1888, thiab uas tom qab ntawd raug ywg dej los ntawm zaj lus cuav sawv cev los ntawm phau ntawv uas luam tawm rau xyoo 1919 (*The Doctrine of Christ*), thaum kawg tau txi cov txiv uas yog ib lo lus tshaj tawm qhib lug tias thawj “kev ntseeg ntawm tus ncaj ncees” uas sawv cev los ntawm ob daim ntawv ntawm Habakkuk, tam sim no raug muab tshem tawm thiab hloov los ntawm lub ntsiab txhais uas twb raug qias lawm ntawm “kev tsim ncaj los ntawm txoj kev ntseeg” uas muaj nyob hauv Protestantism uas twb thim txoj kev ntseeg lawm. Tus yaj saub tsis mloog lus uas tuaj ntawm Judah los, tau rov qab mus rau hauv lub koom txoos ntawm cov neeg thuam luag thiab tau noj mov nrog tus yaj saub cuav ntawm Bethel.
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.
Txoj lus rau pawg ntseeg Laudikeas uas thawj zaug raug nthuav tawm rau txoj kev txav ntawm cov Millerites xyoo 1856, thiab tom qab ntawd dua ib zaug rau pawg ntseeg Laudikeas xyoo 1888, raug tsis lees txais nyob rau txhua theem ntawm txoj kev. Txoj lus ntawd ntawm Jones thiab Waggoner, uas raws li Sister White hais tias yog tib si txoj lus rau Laudikeas, thiab yog txoj lus ntawm kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg, raug tsis lees txais, raws li lub hauv paus kev xav tias cov neeg fav xeeb uas tab tom tsis lees txais nws, yeej yog cov uas tab tom tiv thaiv cov cim ciam qub! Cov cim ciam uas lawv tab tom tiv thaiv ntawd yog ib lub hauv paus uas lawv tus kheej tib neeg tsim tsa, uas raug txhim tsa saum cov xuab zeb.
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.
Zaj lus hais txog “kev raug tsim ncaj ncees los ntawm txoj kev ntseeg” uas Jones thiab Waggoner tau nthuav tawm xyoo 1888, muaj nrog rau qhov tseeb ntawm txoj moo zoo tiag, uas qhia meej tias cov uas raug tsim ncaj ncees ntawd, kuj raug ua kom dawb huv thiab. Nws hais txog qhov tseem ceeb tias kev raug tsim ncaj ncees yog kom “yeej muaj tseeb” raug ua kom dawb huv, tsis yog tsuas yog raug “tshaj tawm” raws li txoj cai tias dawb huv xwb. Zaj lus ntawm Jones thiab Waggoner, uas Muam White tau qhia tias nws twb tau nthuav tawm tau ntau xyoo ua ntej txoj kev fav xeeb ntawm xyoo 1888, qhia meej tias thaum kev raug tsim ncaj ncees raug xam rau ib tug neeg, kev ua kom dawb huv kuj raug pub rau tib lub sijhawm thiab.
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.
Nws yuav tsis txawj ua lwm yam li ntawd, vim hais tias ob qho tib si kev raug suav hais tias ncaj ncees thiab kev ua kom dawb huv raug ua kom tiav los ntawm qhov muaj nyob ntawm tus Vaj Ntsuj Plig Dawb Huv hauv tus ntseeg. Kev raug suav hais tias ncaj ncees thiab kev ua kom dawb huv tsuas yog ob lo lus uas piav txog ob ntu ntawm tib txoj hauj lwm uas raug ua kom tiav hauv tus ntseeg los ntawm qhov muaj nyob ntawm tus Vaj Ntsuj Plig Dawb Huv.
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?”
Nws yog tib zaj lus uas Mauxes tau hais uas Khaula cov neeg ntxeev siab tsis lees txais, uas tau raug tsis lees txais dua hauv xyoo 1856, ces dua thiab hauv xyoo 1888, thiab tom qab ntawd raug tsa tawm rau sawv daws pom los ua txoj kev cawm dim txoj kev ntseeg ntawm Laodicean Adventism hauv xyoo 1957. Kev ntxeev siab uas txuas ntxiv mus ntawd ua rau Vajtswv nkees siab, rau qhov cov neeg tau hais tias, “Txhua tus uas ua phem yog neeg zoo nyob rau ntawm tus Tswv qhov muag, thiab nws zoo siab rau lawv; lossis, Tus Vajtswv ntawm txoj kev txiav txim nyob qhov twg?”
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.
Lawv hais tias, “cov uas tabtom ua txhaum twb raug txiav txim ncaj los ntawm Khetos cov ntshav lawm, thiab Vajtswv zoo siab rau lawv, txawm yog lawv tseem pheej ua txhaum ntxiv los xij.” Qhov no yog txoj kev dag ntxias ntawm sab ntsuj plig uas raug sawv cev los ntawm zaj lus rau Laodicea (ib haiv neeg uas raug txiav txim), rau qhov txawm hais tias Khetos txheeb xyuas cov Laodiceans tias “txom nyem kawg, thiab poob plig, thiab pluag, thiab dig muag, thiab liab qab,” lawv tseem ntseeg tias lawv “nplua nuj, thiab muaj txiaj ntsim ntau zuj zus, thiab tsis xav tau dabtsi li.” Thiab nyob hauv qhov xwm txheej ntawd, qhov tseeb lawv twb yuav raug nti tawm ntawm tus Tswv lub qhov ncauj lawm.
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.
Cov neeg ncaj ncees hauv keeb kwm Millerite uas tau ua siab ntev thev dhau kev sim ntawm thawj qhov kev poob siab xyoo 1844, raws li Yelemis sawv cev hauv tshooj kaum tsib, nqe kaum tsib txog nees nkaum ib, ua cov neeg tsim lub tuam tsev uas ncaj ncees, cov uas tau txais lus cog tseg tias yog lawv yuav tsis rov qab mus rau “pawg neeg thuam luag,” ces lawv yuav dhau los ua Vajtswv “lub qhov ncauj,” yeej tau rov qab mus rau “pawg neeg thuam luag” (uas sawv cev los ntawm tus yaj saub dag ntawm Npelehees), thiab tau hloov mus ua cov Laodicees, nyob ntawm ciam teb yuav raug ntiab tawm ntawm Vajtswv lub qhov ncauj, thiab lawv tsis paub li ntawd.
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.”
Lub xeev ntawm Laodicean Adventism thaum lub Cuaj Hlis 11, 2001, tau raug ua piv txwv los ntawm lub xeev ntawm cov Protestant thaum lub Yim Hlis 11, 1840. Ob zaj keeb kwm ntawd tau raug ua piv txwv los ntawm cov Yudais uas sib cav sib ceg, thaum Vaj Ntsuj Plig Dawb Huv nqes los thaum Yexus Khetos ua kevcai raus dej. Hauv txhua yam ntawm peb zaj keeb kwm no, ib haiv neeg uas yav dhau los raug xaiv tseg tau raug, thiab tam sim no tseem tab tom raug, hla dhau. Tus Tubtxib ntawm Txojlus Cog Tseg nyob rau lub sijhawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, yuav tsum nkag mus rau hauv txojlus cog tseg nrog cov uas Petus tau txheeb tias yog ib “xeem xaiv tseg.”
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.
Tiamsis nej yog ib tiam uas raug xaiv tseg, yog ib pab pov thawj muaj koob muaj npe vaj ntxwv, yog ib haiv neeg dawb huv, yog ib haiv neeg uas yog nws tug tshwj xeeb; kom nej thiaj tshaj tawm nws tej kev qhuas, tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv nws qhov kaj uas txaus xav tsis thoob: Nej uas yav tag los tsis yog ib haiv neeg, nimno los yog Vajtswv haiv neeg lawm; nej uas tsis tau txais txoj kev khuv leej, nimno los twb tau txais txoj kev khuv leej lawm. 1 Petus 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.
Petus tab tom qhia meej txog haiv neeg tshiab uas raug xaiv hauv nws tiam, uas thaum ntawd yog pawg ntseeg Khetos. Lawv tau raug xaiv los ua ib “xeem neeg uas raug xaiv,” nyob rau hauv ib lub sijhawm uas Khetos thiab Yauhas tus Muab Neeg Ua Kev Cai Raus Dej nkawd ob leeg tau hu haiv neeg uas yav tas los raug xaiv ntawd tias yog ib tiam neeg ntawm nab phem.
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.
Au nej ib tiam neeg nab muaj taug lom, ua cas nej uas yog neeg phem yuav hais tau tej yam zoo? rau qhov ntawm tej uas puv npo hauv lub siab, lub qhov ncauj thiaj hais tawm. Mathais 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.
Tiam neeg uas raug hla dhau lawm yog ib “tiam neeg nab viper,” uas yog ib lub cim sawv cev rau Xatas—tus tsiaj nkag uas nyob hauv tej lus faj lem hauv Phau Vajlugkub. Tiam neeg uas raug hla dhau lawm twb tau puv npo lawv lub khob ntawm lub sijhawm sim siab, thiab dhau plaub tiam neeg lawv twb ruaj khov mus rau hauv tus cwj pwm ntawm tus nab viper. Lawv twb tsim tau lub hauv pliaj ntawm ib tug poj niam deev hluas. Vim li no nees nkaum tsib tug txwj laus nyob hauv Exekees tshooj yim thiaj txaus siab pe hawm lub hnub. Lawv twb tsim tau tus cwj pwm ntawm txoj kev papacy.
“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.
“Tus timtswv peb txoj xov tau raug xa tawm mus rau lub ntiajteb, ceeb toom tibneeg kom tsis txhob txais lub cim ntawm tus tsiaj qus lossis ntawm nws tus mlom rau hauv lawv pliaj lossis rau hauv lawv txhais tes. Kev txais lub cim no txhais hais tias los txog rau tib txoj kev txiav txim uas tus tsiaj qus tau ua, thiab txhawb nqa tib yam kev xav, uas tawm tsam ncaj qha rau Vajtswv Txojlus.” 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.
Lub cim ntawm tus tsiaj qus yog lub cim ntawm tus neeg txhaum, uas yog tus pope ntawm Loos thiab tus sawv cev hauv ntiajteb ntawm Xatas. Los rau tib lub siab nrog tus tsiaj qus yog los rau tib lub siab nrog Xatas, uas raug piv txwv ua ib tug nab viper.
“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.
“Kom tauvaj kom meej mom hauv ntiajteb no thiab kom tau koob meej qhuas, pawg ntseeg raug coj kom mus nrhiav kev pom zoo thiab kev txhawb nqa ntawm cov neeg loj hauv ntiajteb no; thiab vim li ntawd tau tsis lees txais Khetos lawm, nws thiaj raug ntxias kom zwm rau tus sawv cev ntawm Xatas—tus npis sov ntawm Loos.” 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.
Hauv tiam kawg ntawm ib haiv neeg uas yav tas los raug xaiv, lawv tus cwj pwm yog ib daim duab xav txog tus cwj pwm ntawm Xatas. “Tiam neeg uas raug xaiv” uas yav dhau los tsis yog Vajtswv haiv neeg, raug xaiv los ntawm ib txoj kev sim, ntxuav kom huv, thiab lim kom dawb huv. Cov uas dhau txoj kev sim ntawd raug xaiv kom nyob hauv ib txoj kev cog lus nrog Vajtswv. Tus Tswv tau nkag mus rau hauv kev cog lus nrog pawg ntseeg Khetos, tom qab ntawd dua nrog Millerite Adventism, thiab Nws kuj ua li ntawd dua nrog ib puas plaub caug plaub txhiab.
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.
Thaum tus Tswv nkag los rau hauv kev cog lus nrog cov neeg tshiab uas raug xaiv los ua haiv neeg ntawm Vajtswv (uas yav dhau los tsis yog haiv neeg ntawm Vajtswv), Nws los cuag lawv ua tus Tubtxib ntawm Kev Cog Lus. Hauv txhua zaj keeb kwm peb ntu uas ua tiav Malakhi tshooj peb, muaj ib tug tubtxib uas npaj txoj hau kev rau tus Tubtxib ntawm Kev Cog Lus. Tus tubtxib thawj yog Yauhas uas ua kevcai raus dej, tus uas ua piv txwv qhia ua ntej txog tus tubtxib thib ob thiab thib peb. Tus tubtxib thib ob yog William Miller. Ua ke lawm, cov yam ntxwv yaj saub ntawm Yauhas uas ua kevcai raus dej thiab William Miller teeb tsa cov yam ntxwv ntawm tus tubtxib uas npaj txoj hau kev rau tus Tubtxib ntawm Kev Cog Lus kom los thiab nkag mus rau hauv kev cog lus nrog ib puas plaub caug plaub txhiab leej.
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.
Peb tus tubtxib saum ntuj uas npaj txojkev rau Khetos, tus uas yog Tus Tubtxib ntawm Txojlus Cog Tseg, kom cia li los txog rau Nws lub tuam tsev tam sim ntawd, yog ib daim duab qhia txog ib txoj haujlwm uas raug ua tiav nyob rau lub sijhawm ntawm txojkev txiav txim tshawb nrhiav, uas xaus rau ntawm txojkev txiav txim ua tiav.
“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.’
“Nyob rau hnub kawg ntawm keeb kwm ntiajteb no, Vajtswv txoj kev cog lus nrog nws haiv neeg uas ua raws li nws tej lus txib yuav raug rov tsim dua tshiab. ‘Hnub ntawd kuv yuav cog lus rau lawv nrog tej tsiaj qus hauv teb, thiab nrog tej noog saum ntuj, thiab nrog tej tsiaj nkag hauv av; thiab kuv yuav rhuav hneev nti thiab ntaj thiab kev ua rog tawm hauv lub ntiajteb mus, thiab kuv yuav ua kom lawv pw tau nyab xeeb. Thiab kuv yuav txais koj los ua kuv tus nkauj nyab mus ib txhis; muaj tseeb, kuv yuav txais koj los ua kuv tus nkauj nyab hauv kev ncaj ncees, thiab hauv kev txiav txim, thiab hauv txoj kev hlub uas ruaj khov, thiab hauv txoj kev khuv leej. Kuv yuav txais koj los ua kuv tus nkauj nyab hauv kev ncaj siab; thiab koj yuav paub tus Tswv.’
“‘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.
“‘Thiab yuav muaj tseeb tshwm sim rau hnub ntawd, tus Tswv hais tias, Kuv yuav mloog; Kuv yuav mloog ntuj ceeb tsheej, thiab ntuj ceeb tsheej yuav mloog lub ntiajteb; thiab lub ntiajteb yuav mloog nplej, thiab cawv txiv hmab, thiab roj; thiab lawv yuav mloog Yexelees. Thiab Kuv yuav tseb nws rau Kuv tus kheej rau hauv lub ntiajteb; thiab Kuv yuav muaj txoj kev khuv leej rau tus uas tsis tau txais txoj kev khuv leej; thiab Kuv yuav hais rau cov uas tsis yog Kuv haiv neeg tias, Nej yog Kuv haiv neeg; thiab lawv yuav hais tias, Koj yog kuv tus Vajtswv.’ Hosea 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.
“‘Hnub ntawd,... cov seem uas tshuav ntawm Ixayees, thiab cov uas dim ntawm tsev neeg Yakhauj,... yuav vam khom tus Tswv, Tus Dawb Huv ntawm Ixayees, hauv qhov tseeb.’ Yaxayas 10:20. Los ntawm ‘txhua haiv neeg, thiab txhua xeem neeg, thiab txhua yam lus, thiab txhua pawg neeg’ yuav muaj cov uas yuav zoo siab teb rau txoj xov no hais tias, ‘Nej cia li ntshai Vajtswv, thiab muab hwjchim ci ntsa iab rau nws; rau qhov lub sij hawm ntawm nws txoj kev txiav txim twb los txog lawm.’ Lawv yuav tig nraub qaum rau txhua tus mlom uas khi lawv rau lub ntiaj teb no, thiab lawv yuav ‘pe hawm nws uas tsim lub ntuj, thiab lub ntiaj teb, thiab dej hiav txwv, thiab cov qhov dej ntws.’ Lawv yuav tso lawv tus kheej dim ntawm txhua yam kev cuam tshuam, thiab yuav sawv ntawm lub ntiaj teb no xub ntiag ua tej lub cim nco txog Vajtswv txoj kev hlub tshua. Mloog lus rau txhua qhov uas Vajtswv txib, lawv yuav raug cov tim tswv thiab tibneeg lees paub tias yog cov uas ‘khaws Vajtswv tej lus txib, thiab Yexus txoj kev ntseeg.’ Tshwmsim 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.
“‘Saib seb, hnub yuav los, tus Tswv hais tias, tus laij yuav caum cuag tus sau qoob loo, thiab tus tsuj txiv hmab yuav caum cuag tus tseb noob; thiab tej roob yuav xau cawv txiv hmab qab zib, thiab txhua lub toj yuav yaj. Thiab kuv yuav coj rov qab [thim rov qab] txoj kev raug ntiab mus poob cev qhev ntawm kuv haiv neeg Ixayees, thiab lawv yuav txhim kho tej nroog uas twb puam tsuaj lawm, thiab nyob hauv lawv; lawv yuav cog tej vaj txiv hmab, thiab haus cov cawv txiv hmab uas tawm hauv ntawd los; lawv kuj yuav ua vaj, thiab noj tej txiv hmab txiv ntoo hauv lawv. Thiab kuv yuav cog lawv rau saum lawv thaj av, thiab lawv yuav tsis raug muab rwj tawm hauv lawv thaj av uas kuv tau muab rau lawv lawm ntxiv lawm, tus Tswv uas yog nej tus Vajtswv hais li ntawd. Amoos 9:13–15.’” Review and Herald, February 26, 1914.
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.
Malakaus tshooj peb tau muaj tiav raws li yav thaum Tswv Yexus Khetos nyob, thiab raws li yav thaum cov Millerites nyob, thiab ob zaj keeb kwm ntawd qhia kom paub txog nws txoj kev muaj tiav hauv hnub kawg. Muam White muab txoj kev muaj tiav ntawm Malakaus tshooj peb los sib raug nrog Khetos tes haujlwm ntawm kev ntxuav lub tuam tsev.
“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.
“Thaum ntxuav lub tuam tsev kom dim ntawm cov neeg yuav thiab cov neeg muag ntawm lub ntiajteb no, Yexus tau tshaj tawm Nws txoj haujlwm los ntxuav lub siab kom dim ntawm kev qias neeg ntawm txoj kev txhaum,—ntawm tej kev ntshaw hauv ntiajteb, tej kev ntshaw qia dub, tej cwj pwm phem, uas ua kom tus ntsuj plig puas tsuaj. Malachi 3:1–3 quoted.” The Desire of Ages, 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.
Kev Khetos qhov kev ntxuav lub tuam tsev sawv cev rau Nws txoj hauj lwm ntxuav lub siab ntawm tus neeg txhaum uas hloov siab lees txim. Hauv Nws txoj hauj lwm qhuab qhia nyob hauv neeg ntiajteb, Nws tau ntxuav lub tuam tsev hauv ntiajteb ob zaug.
“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).
Tus yaj saub hais tias, “Kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb tau ci ntsa iab vim nws lub yeeb koob. Thiab nws qw nrov nrov nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau los ua chaw nyob ntawm dab phem” (Revelation 18:1, 2). Nov yog tib zaj lus uas tau muab los ntawm tus tim tswv thib ob. Npanpiloo tau poob lawm, “vim nws tau ua rau txhua haivneeg haus cawv txiv hmab ntawm txojkev chim ntawm nws txojkev deev hluas nkauj” (Revelation 14:8). Cawv ntawd yog dabtsi?—Nws tej lus qhuab qhia cuav. Nws tau muab ib hnub Xanpataus cuav rau lub ntiajteb hloov chaw ntawm hnub Xanpataus ntawm nqe lus txib plaub, thiab nws tau rov hais dua lo lus dag uas Xatas xub hais rau Evas hauv Edees—tias tus ntsuj plig yeej tsis txawj tuag raws li qub xeeb. Muaj ntau yam yuam kev uas yog ib caj ib ces nrog tej no nws tau muab nthuav tawm mus deb thiab dav, “qhia tej lus qhuab qhia uas yog tibneeg tej lus txib” (Matthew 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.
“Thaum Yexus pib Nws tes haujlwm qhuab qhia rau sawv daws pom, Nws tau ntxuav lub Tuamtsev kom dawb huv ntawm nws txoj kev qias lim hiam uas saib tsis taus tej yam dawb ceev. Hauv cov haujlwm kawg ntawm Nws tes haujlwm qhuab qhia yog qhov kev ntxuav lub Tuamtsev zaum ob. Yog li ntawd, hauv txoj haujlwm kawg rau kev ceeb toom rau lub ntiaj teb, muaj ob lo lus hu txawv txav raug muab rau cov pawg ntseeg. Txoj xov ntawm tus timtswv thib ob yog, ‘Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim txiav txim ntawm nws txoj kev deev luag poj luag txiv’ (Revelation 14:8). Thiab hauv lub suab qw nrov ntawm txoj xov ntawm tus timtswv thib peb muaj ib lub suab hnov los saum ntuj hais tias, ‘Cia li tawm hauv nws los, nej kuv haiv neeg, kom nej txhob muaj feem nrog nws tej kev txhaum, thiab kom nej txhob raug txais nws tej xwm txheej phem. Rau qhov nws tej kev txhaum twb ncav cuag saum ntuj lawm, thiab Vajtswv twb nco txog nws tej kev tsis ncaj lawm’ (Revelation 18:4, 5).” Selected Messages, phau 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.
Hauv kev ua tiav ntawm Malakhi tshooj peb, Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej yog tus tubtxib uas tau npaj kev rau Yexus, raws li Tus Tubtxib ntawm Txojlus Cog Tseg, kom Nws txawm cia li los rau hauv Nws lub tuam tsev thiab ntxuav nws kom dawb huv ob zaug. Hauv Nws txoj hauj lwm qhuab qhia peb xyoos ib nrab, Nws tau ntxuav lub tuam tsev thaum pib thiab thaum kawg ntawm Nws txoj hauj lwm, li no qhia meej tias txoj hauj lwm ntxuav kom dawb huv ntawd muaj ib qhov pib uas sawv cev rau qhov kawg. Yexus ib txwm qhia qhov kawg los ntawm qhov pib, thiab raws li Nws txoj hauj lwm ua Alpha thiab Omega, peb xyoos ib nrab ntawd tau pib thiab tau xaus nrog ib zaug ntxuav lub tuam tsev kom dawb huv.
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.
Thaum xaus peb xyoos ib nrab ntawd, Nws tau los ntshav uas lees paub txoj kev cog lus uas ua kom tiav lo lus faj lem hauv Daniyee tshooj cuaj tias Nws yuav lees paub txoj kev cog lus nrog coob leej rau ib limtiam, thiab nyob hauv nruab nrab ntawm lub limtiam ntawd Nws yuav raug txiav tawm.
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.
Thiab tom qab rau caum ob lub limtiam ntawd, tus Mexiyas yuav raug txiav tawm mus, tiamsis tsis yog vim nws tus kheej; thiab haiv neeg ntawm tus thawj uas yuav los ntawd yuav rhuav tshem lub nroog thiab lub chaw dawb huv; thiab qhov kawg ntawm nws yuav los nrog dej nyab, thiab mus txog thaum kawg ntawm tsov rog, tej kev puam tsuaj twb raug teem cia lawm. Thiab nws yuav cog lus ruaj nrees nrog coob leej rau ib lub limtiam; thiab thaum nruab nrab ntawm lub limtiam nws yuav ua kom kev txi thiab tej kev fij tseg tseg lawm, thiab vim txoj kev nthuav dav ntawm tej yam qias vuab tsuab nws yuav ua kom nws raug puam tsuaj, mus txog thaum tiav kawg nkaus, thiab yam uas raug teem tseg ntawd yuav raug nchuav los saum tus uas raug puam tsuaj. Daniel 9:26, 27.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“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.
“Tej nplooj dhau ib nplooj yeej yuav raug sau tau hais txog tej no. Tej rooj sablaj loj tas nrho tab tom raug keeb los ntawm tib cov ntsiab cai uas raug ntxeev yuam kev no. ‘Vim cov neeg nplua nuj hauv nws puv npo kev lim hiam, thiab cov neeg uas nyob hauv nws twb hais lus dag, thiab lawv tus nplaig yog kev ntxeev siab nyob hauv lawv lub qhov ncauj.’ Tus Tswv yuav ua haujlwm kom ntxuav Nws pawg ntseeg kom dawb huv. Kuv qhia nej raws qhov tseeb tias, tus Tswv twb yuav tig thiab ntxeev tej chaw haujlwm uas raug hu los ntawm Nws lub npe.”
“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?
“Kuv tsis muaj peev xwm hais tau meej tias txoj hauj lwm lim kom dawb huv no yuav pib sai npaum li cas, tiam sis nws yuav tsis raug ncua ntev. Tus uas nws rab nplaim nyoos nyob hauv nws txhais tes yuav ntxuav nws lub tuam tsev kom dim ntawm nws tej kev qias vuab tsuab sab kev ncaj ncees. Nws yuav ntxuav nws lub tshav nplej kom huv si tiag. Vajtswv muaj rooj plaub tawm tsam txhua tus uas xyaum txawm yog kev tsis ncaj me tshaj plaws; rau qhov thaum ua li ntawd lawv tsis lees txais Vajtswv txoj cai kav, thiab ua rau lawv txoj kev muaj feem hauv txoj kev theej txhoj, yog txoj kev txhiv dim uas Khetos tau ris tes ua rau txhua tus tub thiab txhua tus ntxhais ntawm Adas, poob rau kev phom sij. Puas tsim nyog kom taug ib txoj kev uas Vajtswv ntxub kawg? Puas tsim nyog kom nej muab hluav taws txawv tso rau saum nej tej lauj kaub hlawv xyab coj mus fij rau ntawm Vajtswv xub ntiag, thiab hais tias qhov ntawd tsis txawv li?”
“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.’
“Tsis tau yog raws li Vajtswv txoj cai kom muab ntau yam los tsom xam heev rau hauv Battle Creek. Qhov xwm txheej uas tam sim no muaj nyob no yog yam uas tau raug muab qhia rau kuv ua ib lo lus ceeb toom. Kuv mob siab ntsws heev rau daim duab sawv cev no. Tus Tswv tau muab tej lus ceeb toom kom tiv thaiv tsis txhob muaj qhov xwm txheej ua rau kev coj ncaj ncees puas tsuaj no, tiam sis lawv tsis tau mloog. ‘Nej yog ntsev ntawm lub ntiajteb: tab sis yog ntsev poob nws qhov qab lawm, yuav muab yam twg los ua kom nws qab ntsev dua? Txij ntawd mus nws tsis muaj nqis rau dabtsi li lawm, tsuas yog muab pov tseg, thiab kom neeg tsuj rau hauv qab ko taw xwb.’
“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.
“Kuv thov rau kuv cov kwv tij kom sawv los. Yog tsis muaj ib txoj kev hloov pauv tshwm sim sai, kuv yuav tsum nthuav qhov tseeb rau cov neeg; vim qhov xwm txheej no yuav tsum hloov; cov neeg uas tseem tsis tau hloov siab los ntseeg yuav tsum tsis txhob ua cov thawj tswj thiab cov thawj coj ntxiv lawm hauv txoj hauj lwm uas tseem ceeb thiab dawb huv ua luaj no. Nrog Daviv peb raug yuam kom hais tias, ‘Au tus Tswv, txog sijhawm uas koj yuav ua hauj lwm lawm: rau qhov lawv tau rhuav tshem koj txoj kevcai lawm.’” Special Testimonies, 30, 31.