We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Peb tab tom xam xyuas txoj kab hauv Ezekiel tshooj peb caug xya, uas xub qhia txog kev nrov ntawm lub xya raj thiab txoj xov rau Laodicea, uas ua kom muaj pab tub rog ntawm ib puas plaub caug plaub txhiab leej. Tom qab ntawd Ezekiel rov hais dua thiab nthuav dav rau txoj kab ntawd los ntawm kev coj los qhia txog kev txuas ua ke ntawm ob tug pas sawv cev rau ob lub nceeg vaj qaum teb thiab qab teb ntawm cov Yixayee, ua ib daim duab piv txwv txog txoj txheej txheem uas Vajtswv tus yam ntxwv thiab tib neeg raug txuas ua ke thaum lub sij hawm uas lub Xya Raj tab tom nrov. Thaum ob haiv neeg ntawd raug txuas ua ke ua ib haiv neeg xwb lawm, Ezekiel qhia tias muaj ib tug vaj kav saum lawv, thiab tom qab ntawd nws hais txog txoj kev cog lus uas nyob mus ib txhis, yog txoj kev cog lus uas raug ua tiav nrog ib puas plaub caug plaub txhiab leej, thaum tseem hais kom pom tseeb tias cov neeg ntawm txoj kev cog lus nyob rau hnub kawg ntawd yuav muaj Vajtswv lub chaw dawb huv nyob hauv lawv nruab nrab mus ib txhis.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Peb tau ntxiv rau kab ntawd, yog txoj hauj lwm uas Yauhas ntsuas lub tuam tsev nyob rau xyoo 1844, ua ib qho piv txwv txog txoj kev ntsuas kawg uas tau pib rau lub Cuaj Hlis 11, 2001. Txoj kev ntsuas ntawd kuj raug Xa-khaliyas hais txog, uas suav nrog tias txoj kev ntsuas ntawd tshwm sim thaum Vajtswv rov xaiv Yeluxalees ua lub nroog los tso Nws lub npe dua ib zaug ntxiv. Peb tab tom kos ib qho lus piv txwv ntawm cov ntsiab uas tsim ua lub tuam tsev, thiab ob tug pas ntoo ntawm cov tebchaws sab qaum teb thiab sab qab teb ntawm cov neeg Ixayees. Txoj hauj lwm ntawm Khetos hauv kev coj los sib koom Nws txoj Kev Ua Vajtswv nrog tib neeg cev nqaij daim tawv ntawm ib puas plaub caug plaub txhiab leej raug sawv cev hauv ob zaj lus faj lem ntawm ob txhiab tsib puas nees nkaum xyoo ntawm txoj kev tawg khiav uas raug coj los rau saum cov tebchaws sab qaum teb thiab sab qab teb, koom nrog zaj lus faj lem ntawm ob txhiab peb puas xyoo.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Yuav kom paub tseeb tias cov pas nrig hauv Exekees sawv cev rau dab tsi hauv txoj hauj lwm ntawm txoj moo zoo, yuav tsum muaj kev nkag siab pib hauv paus txog txoj moo zoo. Khetos tau txais peb cev nqaij daim tawv uas poob rau hauv kev txhaum tom qab plaub txhiab xyoo ntawm kev qaug zog uas tau txais los ntawm caj ces, uas raug xa mus rau Nws dhau los ntawm Maivliag. Ua peb tus Qauv, Nws tau qhia tias los ntawm kev siv Nws lub siab nyiam, uas raug muab swb rau Nws Leej Txiv lub siab nyiam, peb thiaj kov yeej tau ib yam li Nws tau kov yeej, los ntawm kev siv peb lub siab nyiam nyob hauv kev mloog lus rau Nws lub siab nyiam. Peb lub siab nyiam raug siv, txawm yog rau qhov zoo los yog rau qhov phem, nyob hauv peb lub hlwb, uas yog lub chaw ruaj khov ntawm tus ntsuj plig.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Tus tub kawm uas xav muab ob ntu kawm ua ke kom tiav rau hauv ib ntu xwb, yuav tsum tsis txhob raug cia kom ua raws li nws lub siab nyiam hauv qhov teeb meem no. Kev txais ua haujlwm ob npaug, rau coob leej, txhais tau tias ua kom lub siab ntsws thiab lub hlwb raug hnyav dhau, thiab tsis quav ntsej txog kev tawm dag zog rau lub cev kom tsim nyog. Tsis yog ib yam uas tsim nyog xav tias lub siab lub ntsws yuav txawj tuav txais thiab zom tau ib qho mov rau kev xav uas ntau dhau, thiab kev pub lub hlwb ntau dhau kuj yog ib qho txhaum loj ib yam li kev pub zaub mov rau lub cev ntau dhau, thauj hnyav rau cov plab zom mov kom lub plab tsis muaj lub sijhawm so. Lub hlwb yog lub chaw ruaj khov ntawm tag nrho tib neeg lub cev, thiab cwj pwm tsis raug hauv kev noj mov, kev hnav khaub ncaws, lossis kev pw tsaug zog, cuam tshuam rau lub hlwb, thiab txwv tsis pub tus tub kawm tau txais yam uas nws xav tau,—uas yog kev cob qhia lub hlwb kom zoo. Ib feem twg ntawm lub cev uas tsis raug saib xyuas kom tsim nyog yuav xa nws qhov kev raug mob mus rau lub hlwb. Yuav tsum siv kev ua siab ntev thiab kev rau siab khov kho ntau heev hauv kev qhia cov hluas kom paub khaws lawv txoj kev noj qab haus huv. Lawv yuav tsum raug qhia kom paub meej txog qhov no, xwv kom txhua cov leeg thiab txhua yam kab ke hauv lub cev yuav raug ntxiv zog thiab cob qhia kom zoo, kom nyob rau hauv kev txav uas yog los ntawm kev txiav txim siab los yog tsis yog los ntawm kev txiav txim siab, qhov zoo tshaj plaws ntawm kev noj qab haus huv yuav tshwm sim, thiab lub hlwb yuav muaj zog tuaj txaus los ris txoj kev hnyav ntawm kev kawm.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Txoj hauj lwm ntawm txoj kev khi lus uas nyob mus ib txhis yog los sau Vajtswv txoj kevcai rau saum peb lub siab thiab peb lub hlwb, thiab ob qho tib si peb lub siab thiab peb lub hlwb nyob hauv “lub nroog ruaj khov ntawm peb tus ntsuj plig,” uas yog peb lub hlwb.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Lub siab ntawm ib tug txiv neej lossis ib tug poj niam tsis poob qis hauv ib pliag ntawm kev dawb huv thiab kev dawb ceev mus rau kev phem qias, kev lwj puas tsuaj, thiab kev ua txhaum cai. Yuav siv sij hawm thiaj hloov tau tib neeg kom mus rau yam uas yog los saum ntuj los, lossis txo cov uas raug tsim raws li Vajtswv tus yam ntxwv kom mus rau yam tsiaj qus lossis yam uas yog dab Ntxwgnyoog. Los ntawm qhov uas peb ntsia ntsoov, peb thiaj raug hloov. Txawm yog tib neeg raug tsim raws li nws tus Tsim tus yam ntxwv, los nws tseem yuav cob qhia tau nws lub siab kom tej kev txhaum uas ib zaug nws ntxub ntxaug ntawd rov qab los ua yam ntxim nws siab. Thaum nws tseg tsis zov thiab thov Vajtswv, nws kuj tseg tsis tiv thaiv lub chaw ruaj khov, yog lub siab, thiab nws nkag mus rau hauv kev txhaum thiab kev ua phem. Lub siab raug txo qias, thiab yeej tsis muaj peev xwm tsa nws tawm hauv kev lwj qias tau thaum uas nws tab tom raug cob qhia kom qhev rau lub hwj chim ncaj ncees thiab lub tswv yim txawj ntse, thiab coj tej ntawd los nyob hauv qab txoj kev tswj fwm ntawm kev ntshaw uas qis qias dua. Yuav tsum khaws kev ua rog tsis tu ncua tawm tsam lub siab nqaij tawv; thiab peb yuav tsum tau txais kev pab los ntawm txoj kev ntxuav kom huv ntawm Vajtswv txoj kev tshav ntuj, uas yuav rub lub siab nce siab mus saud thiab ua kom nws xyaum xav txog tej yam uas dawb huv thiab dawb ceev.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Lub siab xav,” “lub siab,” “lub hlwb” yog “lub chaw ruaj khov ntawm tus ntsuj plig.” Lub chaw ruaj khov yog ib lub tuam tsev tiv thaiv uas yuav tsum raug zov kom txhob pub kev txhaum nkag los.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Hauv Nws txoj kev thov Vajtswv rau Leej Txiv, Khetos tau muab ib zaj lus qhia rau lub ntiajteb uas tsim nyog muab txaug cia rau hauv lub siab thiab tus ntsuj plig. Nws hais tias, ‘Qhov no yog txoj sia nyob mus ib txhis, kom lawv paub Koj, tus Tswv Ntuj tseeb uas yog tib tug xwb, thiab paub Yexus Khetos, uas Koj tau txib los.’ Yauhas 17:3. Qhov no yog txoj kev kawm tseeb. Nws muab hwjchim. Kev paub txog Vajtswv thiab txog Yexus Khetos uas Nws tau txib los, raws li kev paub los ntawm kev sim thiab kev paub tiag tiag, hloov neeg kom zoo ib yam li Vajtswv tus yam ntxwv. Nws pub rau neeg muaj peevxwm kav nws tus kheej, coj txhua txoj kev xav txhawb thiab txhua txoj kev ntshaw ntawm tus qub cwj pwm qis dua los nyob hauv kev tswjhwm ntawm tej peevxwm siab dua ntawm lub siab ntsws. Nws ua rau tus uas muaj nws dhau los ua Vajtswv ib tug tub thiab ua tus qub txeeg qub teg ntawm ntuj ceeb tsheej. Nws coj nws los nyob hauv kev sib raug zoo nrog lub siab ntawm Tus Tsis Kawg, thiab qhib rau nws tej txhab nyiaj nplua nuj ntawm lub qab ntuj khwb.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Cov hwjchim siab dua” yuav tsum raug siv los tswj hwm thiab coj “tej kev kub siab thiab tej kev ntshaw ntawm tus yam ntxwv qis dua” los nyob hauv kev mloog lus. Cov hwjchim siab dua nyob hauv lub siab, thiab nws yog “kev sib txuas lus nrog lub siab ntawm Tus Tsis Muaj Ciam,” uas “hloov neeg kom zoo ib yam li Vajtswv tus duab.” Nyob rau lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, tus duab ntawm tsiaj qus raug tsim nyob hauv ib pab, hos tus duab ntawm Khetos nyob hauv lwm pab. Yam uas ua kom muaj qhov kev hloov ntawd yog kev sib txuas ntawm tej lub siab. Cov uas muaj lub siab cev nqaij daim tawv, raws li Povlauj hais tseg, tsim tus duab ntawm cev nqaij daim tawv—yog tsiaj qus. Cov uas tau los txog rau Khetos lub siab, tsim tus duab ntawm Khetos. Lo lus cog tseg ntawm txoj kev cog lus yog tias peb muaj peev xwm los txog rau Khetos lub siab thaum lub sijhawm hloov siab los ntseeg, txawm yog peb txhua tus yug los nrog lub siab cev nqaij daim tawv.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Nej lub siab no nyob hauv nej, uas kuj nyob hauv Yexus Khetos thiab: Tus uas, txawm yog nyob hauv tus yam ntxwv ntawm Vajtswv, los tsis suav qhov uas nws sib npaug nrog Vajtswv ua ib yam uas yuav txeeb cia rau nws tus kheej; tiam sis nws muab nws tus kheej txo qis, tsis tuav koob meej rau nws, thiab txais tus yam ntxwv ntawm ib tug tub qhe, raug tsim los raws li neeg tus yam ntxwv: Thiab thaum pom tias nws muaj lub cev zoo li ib tug neeg, nws txo nws tus kheej qis, thiab mloog lus mus txog kev tuag, txawm yog txoj kev tuag saum ntoo khaub lig. Filipis 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Peb yuav tsum muaj Khetos lub siab nyob hauv peb, ib yam li lub siab ntawd kuj nyob hauv Khetos, rau qhov peb raug tsim los raws li Nws tus yam ntxwv. Tiamsis peb tsis muaj lub siab ntawd; peb muaj lub siab nqaij tawv, raug muag rau kev txhaum.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Yog li no tam sim no tsis muaj kev raug txim rau cov uas nyob hauv Khetos Yexus, uas tsis taug raws li cev nqaij daim tawv, tiam sis taug raws li tus Ntsuj Plig. Rau qhov txoj cai ntawm tus Ntsuj Plig uas yog txoj sia nyob hauv Khetos Yexus twb ua kom kuv dim ntawm txoj cai ntawm kev txhaum thiab kev tuag lawm. Rau qhov yam uas txoj cai ua tsis tau, vim nws qaug zog los ntawm cev nqaij daim tawv, Vajtswv txib nws tus Tub los nyob hauv yam ntxwv zoo li cev nqaij daim tawv uas muaj kev txhaum, thiab vim kev txhaum, nws thiaj txiav txim rau kev txhaum nyob hauv cev nqaij daim tawv; xwv kom txoj kev ncaj ncees uas txoj cai yuav tsum kom muaj ntawd raug ua kom tiav nyob hauv peb, cov uas tsis taug raws li cev nqaij daim tawv, tiam sis raws li tus Ntsuj Plig. Rau qhov cov uas nyob raws li cev nqaij daim tawv ntawd tsom rau tej yam ntawm cev nqaij daim tawv; tiam sis cov uas nyob raws li tus Ntsuj Plig tsom rau tej yam ntawm tus Ntsuj Plig. Rau qhov kev xav raws cev nqaij daim tawv yog kev tuag; tiam sis kev xav raws tus Ntsuj Plig yog txoj sia thiab kev thaj yeeb. Vim kev xav raws cev nqaij daim tawv yog kev ua yeeb ncuab rau Vajtswv; rau qhov nws tsis nyob hauv qab txoj cai ntawm Vajtswv, thiab yeej ua tsis tau li. Yog li ntawd cov uas nyob hauv cev nqaij daim tawv yeej ua tsis tau kom Vajtswv txaus siab. Tiam sis nej tsis nyob hauv cev nqaij daim tawv, nej nyob hauv tus Ntsuj Plig, yog hais tias tus Ntsuj Plig ntawm Vajtswv nyob hauv nej tiag. Nim no yog leejtwg tsis muaj tus Ntsuj Plig ntawm Khetos, tus ntawd tsis yog nws tug. Thiab yog Khetos nyob hauv nej, ces lub cev twb tuag vim kev txhaum lawm; tiam sis tus Ntsuj Plig yog txoj sia vim txoj kev ncaj ncees. Loos 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Ua raws li tus Ntsuj Plig yog txoj sia, thiab ua raws li cev nqaij daim tawv yog txoj kev tuag. Cev nqaij daim tawv yog tus yam ntxwv qis dua; nws yog lub chaw txhawv ntawm peb txoj kev xav. Tus yam ntxwv qis dua uas yog cev nqaij daim tawv yuav tsum raug tswj hwm los ntawm tus yam ntxwv siab dua, uas tiav tau los ntawm kev siv peb lub siab nyiam los nyob hauv qab mloog tus Vaj Ntsuj Plig Dawb Huv. Peb lub siab nqaij daim tawv uas siab dua yuav raug hloov dua tshiab tau ntawm no thiab tam sim no, tab sis peb tus yam ntxwv qis dua yuav tsum tos txog Kev Los Zaum Ob mam li raug hloov.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Ob tug ntoo ntawm Exekhee qhia txog ib tug pas nrig uas sawv cev ua lub tshav puam, thiab tus pas nrig ntawd tau txog nws qhov xaus rau xyoo 1798. Nws tau raug faib kom meej kawg nkaus los ntawm ib txhiab ob puas rau caum xyoo ntawm kev teev dab qhuas pej kum teb chaws uas muab cov yeej pab tub rog tsuj qis, thiab ib txhiab ob puas rau caum xyoo ntawm papalism uas muab cov yeej pab tub rog tsuj qis. Tus pas nrig ntawd tsis sawv cev rau kev tsuj qis Vajtswv lub tuam tsev dawb huv, rau qhov Vajtswv lub tuam tsev dawb huv nyob rau hauv lub teb chaws qab teb. Cov yeej pab tub rog uas raug kev teev dab qhuas pej kum teb chaws thiab papalism tsuj qis ntawd, yog ib lub tuam tsev tib neeg, tiam sis nyob rau hauv kev txheeb ze rau lub teb chaws qab teb nws yog lub cev, thiab lub teb chaws qab teb yog qhov chaw uas Vajtswv tau xaiv los tso lub taub hau. Lub teb chaws qaum teb yog lub cev, lub teb chaws qab teb yog lub taub hau.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Ob ntu ob kev faib ua ob feem ntawm ib txhiab ob puas rau caum xyoo hauv lub nceeg vaj qaum teb sawv cev rau ob yam kev ntxeev mus rau kev txhaum uas sib txawv hauv lub tuam tsev cev nqaij daim tawv, raws li tau sawv cev los ntawm tej kev ntxeev mus uas qub txeeg qub teg thiab tej kev ntxeev mus uas raug xyaum tsim. Kev pe hawm dab qhuas txawv teb chaws yog ib lub cim ntawm tej kev ntxeev mus rau kev txhaum uas qub txeeg qub teg hauv lub tuam tsev cev nqaij daim tawv, hos qhov papalism txais yuav txoj kev ntseeg ntawm paganism sawv cev rau tej kev ntxeev mus rau kev txhaum uas raug xyaum tsim. Txawm yog nyob rau ob rooj plaub twg los xij, lub tuam tsev cev nqaij daim tawv yeej hloov dua siab tshiab tsis tau kom txog rau Kev Los Zaum Ob, yog li tus pas ntawm lub nceeg vaj qaum teb thiaj ncav mus txog 1798 xwb, thiab thaum Yauhas raug hais kom ntsuas lub tuam tsev, tus pas ntawd yuav tsum raug tso tseg.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Lo lus “kev tig siab los ntseeg,” txhais tias yog kev hloov pauv lossis kev hloov ntawm ib lub xeev lossis ib yam kev mob mus rau lwm lub xeev lossis lwm yam kev mob. Thaum Adas thiab Evas ua txhaum, nkawd tau raug “tig mus” ntawm nkawd lub xeev qub, rau qhov nkawd tau raug tsim los zoo tag nrho, raws li Vajtswv tus yam ntxwv, nrog rau tej hwj chim siab dua kav tej hwj chim qis dua. Thaum nkawd ua txhaum, nkawd tau raug “tig mus” ua ib hom neeg uas tej hwj chim qis dua tau los kav tej hwj chim siab dua. Nkawd tau xa txoj kev mob ntawd mus rau tag nrho nkawd tej xeeb leej xeeb ntxwv.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Hauv qhov kev sib raug raws li yaj saub ntawm Exekees ob tug pas, tus Tswv tau xaiv Yeluxalees kom ua lub taub hau, yog lub peev uas tus vajntxwv nyob. Nws yuav tsum yog lub hwjchim uas siab dua. Hauv zaj piv txwv ntawm ob tug pas ntawd, lub nceeg vaj qab teb yog lub hwjchim qis dua hauv nws txoj kev sib raug rau lub nceeg vaj siab dua nyob rau sab qaum teb. Txoj kev hloov siab los ntseeg uas raug sawv cev thaum ob tug pas yuav tsum raug txuas ua ke, yuav tsum kom lub nceeg vaj qab teb raug coj rov qab los rau nws txoj hauj lwm ua lub taub hau. Nws yuav tsum raug hloov los cuag lub nceeg vaj qaum teb, rau qhov thaum ntawd nws raug txuas nrog tus vajntxwv tiag ntawm sab qaum teb, thiab raug txuas nrog chav zwm txwv ntawm lub nceeg vaj tiag nyob sab qaum teb.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Vim li no, lub tebchaws qaum teb tsuas ncav mus txog xyoo 1798 xwb, thiab Yauhas raug hais kom tso lub tshav puam tseg, uas tsuas ncav mus txog xyoo 1798 xwb. Lub tebchaws qab teb yuav raug txuas nrog tus pas ntawm ob txhiab peb puas xyoo thaum tus tim tswv thib peb los txog, tiam sis lub tebchaws qaum teb yuav xaus thaum kev sib xyaw ua ke ntawm Vajtswv tus yam ntxwv thiab tib neeg tus yam ntxwv raug ua kom tiav nyob hauv ob chav ntawm lub tuam tsev uas Yauhas thiaj ntsuas. Lub tebchaws qaum teb raug txuas nrog lub tebchaws qab teb los ntawm txoj kev sib txuas ntawm plaub caug rau, thaum tus tim tswv thib peb los txog, tiam sis nws tsis txuas ncaj qha nrog xyoo 1844, ib yam li lub tebchaws qab teb tau ua.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Lub tebchaws yav qab teb tau txuas nrog ob qho tib si lub tuam tsev ntawm plaub caug rau xyoo, thiab kev sib koom ua ke ntawm Vajtswv xwm nrog tibneeg xwm uas ob puas nees nkaum xyoo sawv cev. Lub tebchaws yav qaum teb hauv xyoo 1798 tau cim tseg txog lub hauv paus ntawm lub tuam tsev plaub caug rau xyoo, tiamsis nws xaus rau ntawd, rau qhov raws li lub hauv paus, nws sawv cev rau cev nqaij daim tawv uas Khetos tau coj los rau saum Nws tus kheej, thiab Nws cev nqaij daim tawv raug tua txij thaum lub hauv paus ntawm lub ntiajteb. Txhua lub tuam tsev yog cov cim uas sib pauv siv tau, thiab lub hauv paus ntawm plaub caug rau xyoo hauv 1798 qhia txog Nws cev nqaij daim tawv ua tibneeg, hos qhov xaus ntawm plaub caug rau xyoo ntawd hauv 1844 qhia txog Nws txoj Vajtswv xwm.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Pab tub rog uas raug tsuj hnyo mus txog rau xyoo 1798 tsis yog Vajtswv lub chaw dawb huv, txawm yog Vajtswv lub chaw dawb huv raug sawv cev hais tias raug tsuj hnyo nyob rau lub sijhawm ntawd los xij; tiam sis qhov kev tsuj hnyo ntawd tab tom raug ua nyob rau hauv lub nceeg vaj qab teb, qhov chaw uas Vajtswv tau xaiv Yeluxalees los tso Nws lub chaw dawb huv thiab Nws lub npe. Pab tub rog uas tau raug tsuj hnyo ntawd sawv cev rau Lwm Haiv Neeg; nws sawv cev rau lub cev.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Thaum Adas thiab Evas tau ua txhaum, “xya zaug” ntawm xya txhiab xyoo uas tibneeg raug kev txhaum tsuj thiab qaug qaug pib lawm. Nyob rau lub sijhawm ntawd, tus Menyuam Yaj uas raug tua txij thaum tsim lub ntiajteb los, tau npaj tej tawv menyuam yaj los npog qhov liab qab uas muaj kev txhaum ntawm tibneeg. Thaum kev tsuj thiab qaug qaug ntawm tibneeg xaus rau xyoo 1798, tus Menyuam Yaj, uas yog lub hauv paus thiab tus tsim tsa ntawm txhua yam duab cev dawb huv uas sawv cev rau lub tuam tsev, tau raug tua dua. Nyob ntawd, lub nceeg vaj qaum teb, thiab lub tuam tsev tibneeg uas raug sawv cev nyob hauv ntawd, tau xaus lawm.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
Xyoo 1798 yog lub sijhawm uas tus antichrist cuav raug tua tom qab nws tau muab nws zaj lus tim khawv dabntxwgnyoog tau peb xyoos thiab ib nrab raws li cev Vajtswv lus qhia tseg, uas pib thaum nws raug muab hwjchim rau xyoo 538, thiab ua ntej ntawd muaj peb caug xyoo ntawm kev npaj txhij pib txij xyoo 508. Qhov ntawd yog ib qho cuav dag uas dabntxwgnyoog ua raws Khetos peb caug xyoo ntawm kev npaj txhij uas pib thaum Nws yug los, thiab xaus rau thaum Nws tau txais hwjchim, thaum Nws raug ua kevcai raus dej, thiab tom qab ntawd Nws tau muab Nws zaj lus tim khawv tau peb xyoos thiab ib nrab tiag tiag mus txog thaum Nws los txog rau lub sijhawm uas tus Menyuam Yaj uas raug tua txij thaum tsim lub ntiajteb raug ntsia saum ntoo khaublig. Ces thiaj ua tiav Nws tej lus cog tseg tias thaum lub tuam tsev raug rhuav lawm, Nws yuav tsa nws rov sawv hauv peb hnub.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Nws yuav yog Tus uas tsa Nws lub tuam tsev uas yog Nws lub cev sawv rov los, rau qhov yog hwjchim ntawm Nws txoj kev muaj Vajtswv uas ua kom muaj txoj kev sawv hauv qhov tuag rov los, vim Nws txoj kev muaj Vajtswv tsis tau tuag thaum raug ntsia saum ntoo khaub lig, tiamsis yog Nws txoj kev ua neeg uas tau tuag saum tus ntoo khaub lig, rau qhov Vajtswv yeej tsis txawj tuag li.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Kuv yog txojkev sawv hauv qhov tuag rov los, thiab yog txojsia’ (Yauhas 11:25). Tus uas tau hais tias, ‘Kuv tso kuv txojsia tseg, kom kuv thiaj li txais tau nws rov qab los’ (Yauhas 10:17), tau tawm hauv lub ntxa los rau txojsia uas nyob hauv Nws tus kheej. Tibneegtxoj cev tau tuag; tiam sis Vajtswvtxoj keeb tsis tau tuag. Hauv Nws txoj Vajtswvtxoj xwm, Khetos muaj hwjchim los txiav cov saw hlau ntawm kev tuag. Nws tshaj tawm tias Nws muaj txojsia nyob hauv Nws tus kheej los ua kom tus uas Nws xav kom ciaj sia rov ciaj.” Xaiv Tej Lus, phau 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
Xyoo 1798, lub tuam tsev tibneeg, pab tub rog ntawm “lub tebchaws qaum teb,” tau los txog rau qhov xaus, rau qhov raws li lub cim ntawm tus yam ntxwv qis dua, nws hloov tsis tau mus txog thaum hnub sawv hauv qhov tuag rov los thaum Kev Los Zaum Ob. Txawm li cas los xij, nws yeej taw qhia txog lub hauv paus ntawm plaub caug rau xyoo thaum Khetos tsa lub tuam tsev uas yuav hloov tau, uas sawv cev los ntawm lub tebchaws qab teb, uas yog ib lub cim ntawm cov hwjchim siab dua ntawm lub siab, uas raug hloov nyob rau tib lub sijhawm uas ib tug neeg txhaum raug muab suav hais tias ncaj ncees.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Saum lub hauv paus uas Khetos tus kheej twb tau tsa lawm, cov tubtxib saum ntuj txhim tsa Vajtswv pawg ntseeg. Hauv Vajluskub, daim duab ntawm kev tsa ib lub tuam tsev raug siv ntau zaus los ua piv txwv qhia txog kev txhim tsa pawg ntseeg. Xakhaliyas hais txog Khetos tias yog Tus Ceg uas yuav txhim tsa tus Tswv lub tuam tsev. Nws hais txog Lwm Haiv Neeg tias lawv yuav pab hauv txoj haujlwm no hais tias: ‘Cov uas nyob deb yuav tuaj thiab txhim tsa hauv tus Tswv lub tuam tsev;’ thiab Yaxayas tshaj tawm tias, ‘Cov tub ntawm cov neeg txawv tebchaws yuav txhim tsa koj tej ntsa.’ Xakhaliyas 6:12, 15; Yaxayas 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
“Hais txog kev txhim tsa lub tuam tsev no, Petus hais tias, ‘Thaum nej los cuag Nws, uas yog ib lub pob zeb muaj sia, txawm yog neeg tsis lees txais tiag los, los nws raug Vajtswv xaiv, thiab muaj nqes heev, nej kuj yog ib yam li tej pob zeb muaj sia, raug txhim ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom muab tej kev fij sab ntsuj plig xyeem, uas Vajtswv txaus siab txais los ntawm Yexus Khetos.’ 1 Petus 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Hauv qhov chaw txiav zeb ntawm lub ntiaj teb cov Yudais thiab cov Lwm Haiv Neeg, cov tubtxib tau ua haujlwm hnyav, coj tej pob zeb tawm los tso saum lub hauv paus. Hauv nws tsab ntawv mus rau cov ntseeg nyob Efexaus, Povlauj hais tias, ‘Yog li no nej tsis yog neeg txawv thiab neeg txawv teb chaws lawm, tiamsis yog pej xeem nrog cov neeg dawb huv, thiab yog cov nyob hauv Vajtswv tsev neeg; thiab raug tsa saum lub hauv paus ntawm cov tubtxib thiab cov cev Vajtswv lus, Yexus Khetos Nws Tus Kheej yog Lub Pob Zeb Kaum uas loj tshaj; nyob hauv Nws txhua lub tsev uas raug muab sib dhos kom haum loj hlob mus ua ib lub tuam tsev dawb huv hauv tus Tswv: nyob hauv Nws nej thiab raug tsa ua ke kom yog Vajtswv qhov chaw nyob los ntawm tus Ntsuj Plig.’ Efexaus 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
“Thiab nws tau sau rau cov Khaulee hais tias: ‘Raws li Vajtswv txoj kev tshav ntuj uas tau muab rau kuv, ib yam li ib tug kws txhim tsev uas muaj tswvyim, kuv tau muab lub hauv paus tso cia lawm, hos lwm tus tab tom txhim saum nws. Tiamsis cia txhua tus ceev faj seb nws txhim saum nws li cas. Rau qhov tsis muaj leejtwg muab tau dua lwm lub hauv paus tshaj qhov uas twb muab tso cia lawm, uas yog Yexus Khetos. Nimno yog muaj leejtwg txhim saum lub hauv paus no kub, nyiaj, pob zeb muaj nqis, ntoo, quav nyab, txhib nplej; txhua tus tes haujlwm yuav raug muab nthuav tawm kom pom tseeb: rau qhov hnub ntawd yuav tshaj tawm nws, vim nws yuav raug tshwm sim los ntawm hluav taws; thiab hluav taws yuav sim txhua tus tes haujlwm seb yog yam twg.’ 1 Khaulee 3:10–13.”
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
“Cov tubtxib tau txhim tsa saum ib lub hauv paus ruaj khov, yog Txoj Kev Zeb Ruaj Khov mus ib txhis. Los rau lub hauv paus no lawv tau coj cov pob zeb uas lawv txua tawm hauv lub ntiajteb los. Cov neeg txhim tsa ntawd tsis yog ua hauj lwm yam tsis muaj kev tab kaum. Lawv txoj hauj lwm raug ua kom nyuaj kawg nkaus vim kev tawm tsam ntawm Khetos cov yeeb ncuab. Lawv yuav tsum tawm tsam tiv thaiv txoj kev ntxub lwm tus kev ntseeg, txoj kev xaiv ntsej muag, thiab txoj kev ntxub ntxaug ntawm cov uas tab tom txhim tsa saum ib lub hauv paus cuav. Muaj coob leej uas ua hauj lwm zoo li cov neeg txhim tsa pawg ntseeg thiaj raug piv tau rau cov neeg txhim tsa phab ntsa nyob rau hauv Nehemiah tiam, uas muaj lus sau tseg txog lawv tias: ‘Cov uas txhim tsa rau saum phab ntsa, thiab cov uas nqa nra, nrog cov uas thauj khoom, txhua tus ua hauj lwm nrog ib txhais tes hauv txoj hauj lwm ntawd, hos nrog lwm txhais tes tuav ib yam cuab yeej ua rog.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
“Kev poob ntawm tibneeg ua rau tag nrho saum ntuj ceeb tsheej puv npo kev tu siab. Lub ntiajteb uas Vajtswv tau tsim raug kev puas tsuaj los ntawm txoj kev foom phem ntawm kev txhaum thiab muaj cov tsiaj muaj sia nyob hauv uas raug txiav txim rau kev txom nyem thiab kev tuag. Tsis pom muaj txoj kev dim rau cov uas tau ua txhaum txoj kevcai. Cov timtswv tseg lawv tej nkauj qhuas. Thoob plaws hauv tej tshav puam saum ntuj ceeb tsheej muaj kev quaj ntsuag rau txoj kev puas tsuaj uas kev txhaum tau ua los lawm.”
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Vajtswv Leej Tub, tus Thawj Tub Rog muaj yeeb koob ntawm ntuj ceeb tsheej, tau raug kov siab los ntawm txoj kev khuv leej rau haiv neeg uas tau poob lawm. Nws lub siab raug txav los ntawm txoj kev hlub tshua uas tsis muaj ciam kawg, thaum tej kev txom nyem ntawm lub ntiajteb uas ploj lawm sawv los rau ntawm Nws xub ntiag. Tiamsis txoj kev hlub uas yog los saum ntuj tau npaj ib txoj hau kev uas tibneeg yuav raug txhiv dim tau. Vajtswv txoj kevcai uas raug rhuav lawm thov kom tus neeg txhaum yuav tsum tuag. Hauv tag nrho lub qab ntuj khwb tsuas muaj tib tug xwb uas, sawv cev rau tibneeg, yuav ua tau kom tej uas txoj kevcai thov raug ua tiav. Vim txoj kevcai saum ntuj yog dawb huv ib yam li Vajtswv Nws tus kheej, tsuas yog tus uas sib npaug nrog Vajtswv xwb thiaj yuav ua tau kev theej txhoj rau qhov uas nws raug ua txhaum. Tsis muaj leejtwg li tsuas yog Khetos xwb thiaj yuav txhiv tau tibneeg uas poob lawm tawm hauv txoj kev foom tsis zoo ntawm txoj kevcai thiab coj nws rov los sib haum xeeb nrog Ntuj Ceeb Tsheej dua. Khetos yuav ris rau saum Nws tus kheej txoj kev txhaum thiab kev txaj muag ntawm kev txhaum—kev txhaum uas ntxub kawg nkaus rau Vajtswv tus Dawb Huv, ua rau Leej Txiv thiab Nws Leej Tub yuav tsum sib cais. Khetos yuav nqes mus txog rau hauv qhov tob kawg ntawm kev txom nyem kom cawm tau haiv neeg uas puam tsuaj lawm.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Nyob ntawm Leej Txiv xub ntiag Nws tau thov Vajtswv sawv cev rau tus neeg txhaum, thaum pab tub rog saum ntuj ceeb tsheej tos ntsoov qhov tshwm sim nrog ib txoj kev kub siab uas tsis muaj lus twg yuav piav tau. Qhov kev sib tham tsis paub qhov tob ntawd tau kav ntev—‘lub tswv yim ntawm kev thaj yeeb’ (Xakhaliyas 6:13) rau cov tub ntawm tibneeg uas poob lawm. Txoj hau kev cawm seej twb raug npaj tseg ua ntej tsim lub ntiajteb; rau qhov Khetos yog ‘Tus Menyuam Yaj uas raug tua txij thaum pib lub ntiajteb los’ (Qhia Tshwm 13:8); txawm li ntawd los, txawm yog rau tus Vajntxwv kav lub qab ntuj khwb los kuj yog ib txoj kev tawm tsam nyuaj kom muab Nws Leej Tub cob rau txoj kev tuag rau haiv neeg uas muaj txhaum. Tiamsis ‘Vajtswv hlub neeg ntiajteb kawg nkaus li, Nws thiaj li pub Nws tib Leeg Tub, kom txhua tus uas ntseeg Nws tsis txhob puam tsuaj, tiam sis tau txoj sia nyob mus ib txhis.’ Yauhas 3:16. Au, qhov tob tob ntawm txoj kev txhiv dim! txoj kev hlub ntawm Vajtswv rau ib lub ntiajteb uas tsis hlub Nws! Leejtwg thiaj paub tau qhov tob ntawm txoj kev hlub ntawd uas ‘dhau kev txawj ntse’? Dhau mus thoob plaws tej tiam tsis muaj kawg, cov siab ntsws uas tsis txawj tuag, nrhiav kom nkag siab qhov tob tsis txawj kawg ntawm txoj kev hlub uas tsis muaj leejtwg to taub tau ntawd, yuav xav tsis thoob thiab pe hawm.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Vajtswv yuav tsum raug qhia tawm hauv Khetos, ‘kom rov kho lub ntiajteb kom sib haum nrog Nws tus kheej.’ 2 Khaulee 5:19. Tibneeg twb poob qes zuj zus los ntawm kev txhaum heev kawg, txog nplua uas nws tsis muaj peev xwm, hauv nws tus kheej, los los sib haum nrog Tus uas nws lub cev xeeb ceem yog kev dawb huv thiab kev zoo. Tiamsis Khetos, tom qab uas tau txhiv tibneeg dim ntawm txoj kev raug txim ntawm txoj kevcai lawm, thiaj yuav pub tau hwjchim saum ntuj los los koom tes nrog tibneeg txoj kev siv zog. Yog li ntawd, los ntawm kev hloov siab lees txim rau Vajtswv thiab kev ntseeg hauv Khetos, Adas cov me nyuam uas poob lawm thiaj yuav rov qab los ua tau ‘Vajtswv cov tub ki.’ 1 Yauhas 3:2.” Patriarchs and Prophets, 63, 64.