The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“hnub kawg” sawv cev rau kev tshaj tawm txog kev qhib ntawm txoj kev txiav txim nyob rau hauv txoj haujlwm txav ntawm tus timtswv thawj, thiab nyob rau hauv txoj haujlwm txav ntawm tus timtswv thib peb, kev kaw ntawm txoj kev txiav txim raug tshaj tawm. Nyob rau hauv “hnub kawg” haiv neeg ntawm Vajtswv tau raug, thiab tab tom raug tsa sawv los tshaj tawm txog Vajtswv txoj kev txiav txim, tiamsis kom thiaj li ua tau ib tug tubtxib ntawm Vajtswv txoj kev txiav txim, koj yuav tsum to taub txoj kev txiav txim. Ib qho yam ntxwv tseem ceeb ntawm Laodicean Adventism, tsis hais pawg neeg muaj kev kawm lossis pawg neeg tsis muaj kev kawm, yog tias lawv tsis paub Vajtswv txoj kev txiav txim. Txhua tus yaj saub, hais kom meej dua, tab tom hais txog hnub kawg ntau dua li hnub uas lawv tus kheej tau nyob.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Txhua tus yaj saub thaum ub txhua tus hais tsawg dua rau lawv tiam dua li rau peb tiam, yog li ntawd lawv tej lus faj lem tseem muaj hwj chim siv tau rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua piv txwv: thiab tej no raug sau cia ua lus ceeb toom rau peb, cov uas lub ntiaj teb kawg twb los txog lawm.’ 1 Corinthians 10:11.” Selected Messages, phau 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Tag nrho cov yaj saub yeej sib haum xeeb nrog ib leeg, yog li lawv tej lus faj lem puav leej nthuav qhia tib daim duab piv txwv xwb, thiab daim duab piv txwv ntawd yog hais txog hnub kawg, uas yog cov hnub txiav txim.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Thiab cov ntsuj plig ntawm cov yaj saub kuj raug cov yaj saub tswj hwm. Vim Vajtswv tsis yog tus tsim kev ntxhov siab, tiam sis yog tus tsim kev thaj yeeb, ib yam li nyob hauv txhua lub koom txoos ntawm cov neeg dawb huv. 1 Khaulee 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Yeluxalees hauv Exekees txoj kev ua yog toog pom, uas pib hauv tshooj yim, yog Vajtswv pawg ntseeg, uas yog pawg ntseeg Xya-hnub Adventis Laodixias nyob rau hnub kawg. Exekees tshooj yim thiab cuaj qhia txog ob pab neeg pe hawm nyob rau thaum xaus ntawm txoj kev txiav txim rau Vajtswv lub tsev. Ib pab yog sawv cev los ntawm nees nkaum tsib tug txwj laus uas nyo hau pe rau lub hnub, tiamsis cov uas quaj ntsuag thiab quaj hu vim tej kev qias vuab tsuab uas ua nyob hauv pawg ntseeg thiab hauv lub tebchaws, lawv tau txais Vajtswv lub cim. Hauv tshooj kaum ib, Exekees txoj kev ua yog toog pom tseem txuas ntxiv muab daim duab piv txwv txog kev rau txim rau nees nkaum tsib tug txiv neej uas nyo hau pe rau lub hnub.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Tsis tas li ntawd, tus Ntsujplig tau tsa kuv sawv, thiab coj kuv mus rau lub rooj vag sab hnub tuaj ntawm tus Tswv lub tuam tsev, uas tig mus rau sab hnub tuaj; thiab saib seb, ntawm lub qhov rooj vag ntawd muaj nees nkaum tsib tug txiv neej; lawv nruab nrab kuv pom Ya‑asaniyas tus tub ntawm Asus, thiab Pelatiyas tus tub ntawm Benayas, uas yog cov thawj coj ntawm haiv neeg. Ces nws hais rau kuv tias, Leej Tub Neeg, cov no yog cov txiv neej uas xav phem, thiab muab lus ntuas kev phem hauv lub nroog no; lawv hais tias, Lub sijhawm tseem tsis tau los ze; cia peb txhim tsev: lub nroog no yog lub lauj kaub, thiab peb yog nqaij. Yog li ntawd cia li cev lus faj lem tawm tsam lawv, cev lus faj lem, Au Leej Tub Neeg. Thiab tus Ntsujplig ntawm tus Tswv poob los saum kuv, thiab hais rau kuv tias, Hais; Tus Tswv hais li no; Nej, Au tsev neeg Ixayees, nej tau hais li no lawm: vim kuv paub tej uas tshwm hauv nej lub siab, txhua tus ib yam nkaus. Nej tau ua kom cov neeg raug tua coob ntxiv hauv lub nroog no, thiab nej tau ua kom tej kev hauv nws puv npo nrog cov neeg raug tua. Yog li ntawd tus Tswv Vajtswv hais li no; Nej cov neeg raug tua uas nej tau tso rau hauv nruab nrab ntawm nws, lawv yog nqaij, thiab lub nroog no yog lub lauj kaub: tiam sis kuv yuav coj nej tawm ntawm nws nruab nrab los. Nej tau ntshai rab ntaj; thiab kuv yuav coj rab ntaj los rau saum nej, tus Tswv Vajtswv hais li ntawd. Thiab kuv yuav coj nej tawm ntawm nws nruab nrab, thiab muab nej rau hauv tes ntawm cov neeg txawv teb chaws, thiab kuv yuav txiav txim rau nej nruab nrab. Nej yuav poob los ntawm rab ntaj; kuv yuav txiav txim rau nej ntawm ciam teb Ixayees; thiab nej yuav paub hais tias kuv yog tus Tswv. Exekhee 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Yeluxalees raug txheeb ua “lub lauj kaub,” thiab cov neeg hauv Yeluxalees yog “cev nqaij” uas tab tom raug siav hauv lub lauj kaub ntawd. Kev txiav txim rau cov neeg phem uas raug ua kom tiav los ntawm cov tim tswv uas tuav tej cuab yeej rhuav tshem hauv lawv txhais tes, nyob rau lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej (rau qhov Sister White hais tias kev muab lub cim hauv Exekees tshooj cuaj yog tib yam li kev muab lub cim hauv Qhia Tshwm tshooj xya), muaj xws li qhov tseeb tias cov neeg phem raug tshem tawm hauv Yeluxalees. Thaum txoj cai hnub Sunday uas yuav los sai no tshwm sim, Yeluxalees sab ntsuj plig yuav raug ntxuav kom huv thiab raug tsa siab ua ib daim chij rau saum txhua lub roob.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Thiab yuav muaj tseeb rau hauv hnub kawg, tias lub roob ntawm Yehauvas lub tsev yuav raug tsa ruaj khov rau saum tej roob, thiab yuav raug tsa kom siab dua tej pov toj; thiab txhua haiv neeg yuav ntws tuaj cuag nws. Thiab ntau haiv neeg yuav mus thiab hais tias, Cia li los, peb cia li nce mus rau lub roob ntawm Yehauvas, mus rau hauv tsev ntawm Yakhauj tus Vajtswv; thiab Nws yuav qhia peb txog Nws tej kev, thiab peb yuav taug kev hauv Nws tej kev taug: rau qhov txoj kevcai yuav tawm hauv Xi-oos mus, thiab Yehauvas lo lus tawm hauv Yeluxalees tuaj. Yaxayas 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Kev kev ntxuav uas raug ua tiav rau Yeluxalees thaum txoj cai Hnub Caiv, yog kev tshem tawm cov Adventist Laodicea, qhov uas tsuas tshuav cov Adventist Philadelphia nyob twj ywm. Ces tus qauv koom haum raws cai raug xaus lawm, vim tsoom fwv Tebchaws Meskas yog tus thawj tswj kav hauv txoj kev npaj raws cai uas tau tsim nyob rau xyoo 1863, thiab thaum tsoom fwv Tebchaws Meskas yuam kom muaj kev coj Hnub Caiv rau saum lub tebchaws, tus qauv koom haum raws cai ntawm pawg ntseeg Seventh-day Adventist yuav raug rhuav raws cai, los sis tej zaum nws lub npe yuav raug hloov raws cai mus ua ib yam dab tsi raws li pawg ntseeg Sunday Adventist.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Thaum cov neeg phem nyob hauv Yeluxalees raug tshem tawm hauv lub lauj kaub kub, los ntawm cov tim tswv uas rhuav tshem, pawg ntseeg Adventist Laodicea xaus lawm, thiab txoj kev txav ntawm Filadefia los ua Yeluxalees sab ntsuj plig uas raug tsa siab ua ib lub chij. Mikhas hais rau cov txwj laus, cov uas Yaxayas hu ua cov neeg thuam uas hu qhov kaj tias yog qhov tsaus ntuj thiab hu qhov tsaus ntuj tias yog qhov kaj, thiab los ntawm ib lo lus nug, nws qhia tias cov txwj laus ntawd tsim nyog twb tau paub “kev txiav txim.” Lawv tsim nyog twb tau paub lub sijhawm uas lawv raug tuaj xyuas lawm.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Thiab kuv hais tias, Nej cov thawj coj ntawm Yakhauj, thiab nej cov nom tswv hauv tsev neeg Ixayees, kuv thov nej mloog: Puas tsis yog nej tsim nyog paub txog kev txiav txim? Nej yog cov uas ntxub qhov zoo, thiab hlub qhov phem; nej tev lawv daim tawv tawm ntawm lawv, thiab muab lawv cev nqaij tawm ntawm lawv cov pob txha; nej kuj noj kuv haiv neeg tej nqaij, thiab nplua lawv daim tawv tawm ntawm lawv; nej tsoo lawv cov pob txha, thiab ntuag lawv ua tej daim, ib yam li rau hauv lauj kaub, thiab zoo li nqaij nyob hauv lub lauj kaub kub. Mikha 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Vajtswv npaj tseg, thiab tseem npaj tseg, kom Nws haiv neeg ntawm hnub kawg “paub txog kev txiav txim,” thiab kev txiav txim tsis yog ib lub ntsiab xwb. Nws yog ib keeb kwm uas nthuav mus zuj zus, muaj ntau yam tseem ceeb thiab muaj tej cim taw tes tshwj xeeb. Nws yog ib lub sijhawm cev lus faj lem uas tau pib xyoo 1798, thiab tseem txuas mus txog thaum xaus ntawm ib txhiab xyoo. Nws yog tib si kev tshawb xyuas thiab kev ua tiav ntawm kev txiav txim. Nws raug ua rau saum txhua tus tibneeg uas tau muaj sia nyob saum lub ntiajteb no, thiab kuj raug ua rau saum cov timtswv uas raug ntiab tawm hauv ntuj ceeb tsheej. Cov sijhawm ntawm kev txiav txim yog ib qho kev to taub tseem ceeb heev rau Vajtswv cov neeg ncaj ncees hauv hnub kawg, rau qhov lo lus teb rau Mikhas lo lus nug yog, “yog lawm, cov Yixayee yuav tsum to taub txog kev txiav txim.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yelemis qhia tias cov txwj laus thaum ub hauv Yeluxalees hauv hnub kawg sawv cev rau qhov kawg nkaus ntawm ib qho “kev thim rov qab mus ib txhis,” raws li tau sawv cev los ntawm plaub tiam ntawm kev ntxeev siab uas nce zuj zus, uas raug cim tseg los ntawm plaub yam kev qias vuab tsuab uas nce zuj zus hauv Exekees tshooj yim. Yelemis qhia tias cov txwj laus no raug qhwv ncig rau hauv kev dab qhuas, rau qhov lawv “pe hawm” “lub hnub, lub hli, thiab tag nrho lub ntuj pab tub rog.” Nws qhia tias lawv yuav “poob, thiab tsis sawv rov los,” rau qhov “lawv tau tsis lees yuav lo lus ntawm tus Tswv.” Los ntawm cov cwj pwm no Yelemis qhia tias “haiv neeg tsis paub tus Tswv txoj kev txiav txim.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Thaum lub sij hawm ntawd, tus Tswv hais tias, lawv yuav coj cov pob txha ntawm cov vajntxwv Yudas tawm los, thiab cov pob txha ntawm nws cov thawj, thiab cov pob txha ntawm cov pov thawj, thiab cov pob txha ntawm cov yaj saub, thiab cov pob txha ntawm cov neeg nyob hauv Yeluxalees, tawm hauv lawv tej ntxa los. Thiab lawv yuav nthuav tej pob txha ntawd rau ntawm lub hnub, thiab lub hli, thiab tag nrho cov hnub qub saum ntuj, tej uas lawv tau hlub, thiab tej uas lawv tau ua haujlwm rau, thiab tej uas lawv tau taug raws, thiab tej uas lawv tau nrhiav, thiab tej uas lawv tau pe hawm. Tej pob txha ntawd yuav tsis raug khaws los sib sau ua ke, thiab yuav tsis raug faus; lawv yuav zoo li quav nyob saum npoo av. Thiab txojkev tuag yuav raug xaiv dua li txoj sia los ntawm tag nrho cov seem uas tseem tshuav ntawm tsev neeg phem no, cov uas tseem nyob hauv txhua qhov chaw uas Kuv tau ntiab lawv mus, tus Tswv uas muaj hwjchim kav txhua yam hais li ntawd. Tsis tas li ntawd, koj yuav hais rau lawv tias, Tus Tswv hais li no: Lawv puas yuav ntog, mà tsis sawv rov los? Nws puas yuav tig mus deb, mà tsis rov qab los? Yog li ntawd, ua cas haiv neeg no hauv Yeluxalees ho thim rov qab mus rau hauv txojkev thim rov qab uas nyob ruaj nreb? Lawv tuav rawv txojkev dag ntxias; lawv tsis kam rov qab los. Kuv tau mloog thiab tau hnov, tiamsis lawv tsis hais yam uas yog; tsis muaj ib tug twg khuvxim txog nws txojkev phem, hais tias, Kuv tau ua dabtsi? Txhua tus tig mus raws nws tus kheej txojkev, ib yam li tus nees uas dhia nrawm mus rau hauv tshav rog. Yeej muaj tseeb, tus noog laug sab saum ntuj paub nws lub caij nyoog uas tau teem tseg; thiab tus nquab, thiab tus noog crane, thiab tus noog nqos, kuj ceev faj saib lub caij uas lawv los txog; tiamsis Kuv haiv neeg tsis paub tus Tswv txojkev txiav txim. Nej hais li cas tias, Peb yog cov txawj ntse, thiab tus Tswv txoj kevcai nrog nraim peb? Saib maj, yeej yog ua dawb ua npau suav xwb uas nws tau tsim nws; tus cwj mem ntawm cov kws sau ntawv kuj yog ua dawb ua npau suav. Cov neeg txawj ntse raug txajmuag; lawv ntshai kawg thiab raug ntes lawm. Saib maj, lawv tau muab tus Tswv txojlus pov tseg; ces tseem tshuav yam txawj ntse dabtsi nyob hauv lawv? Yelemis 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Hauv zaj lus tsib, Yelemis qhia tias cov uas tsis paub txog tus Tswv txoj kev txiav txim yog “cov neeg ruam.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Cia li khiav mus los thoob plaws tej kev ntawm Yeluxalees, thiab nimno saib, thiab paub, thiab nrhiav hauv tej chaw dav ntawm nws, seb nej puas nrhiav tau ib tug neeg, yog muaj ib tug uas ua kev ncaj ncees, uas nrhiav qhov tseeb; ces kuv yuav zam txim rau nws. Thiab txawm yog lawv hais tias, Tus Tswv muaj txoj sia; los lawv yeej cog lus cuav. Au Tus Tswv, koj lub qhov muag tsis nyob rau qhov tseeb lov? Koj tau nplawm lawv lawm, los lawv tsis quaj ntsuag; koj tau rhuav lawv lawm, los lawv tsis kam txais kev qhuab qhia: lawv tau ua kom lawv lub ntsej muag tawv dua pob zeb; lawv tau tsis kam tig rov qab los. Yog li ntawd kuv thiaj hais tias, Muaj tseeb tiag cov no yog cov pluag; lawv yog cov ruam: vim lawv tsis paub txoj kev ntawm Tus Tswv, thiab tsis paub txoj kev txiav txim ntawm lawv tus Vajtswv. Yelemis 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Nyob rau hauv cov hnub kawg no ntawm Laodicean Adventism, cov uas raug sawv cev ua cov nkauj xwb ruam hauv zaj lus piv txwv txog kaum tug nkauj xwb, uas Sister White hais meej tias sawv cev rau “kev paub dhau los ntawm haiv neeg Adventist,” “tsis paub txoj kev ntawm tus Tswv, thiab tsis paub txoj kev txiav txim ntawm lawv tus Vajtswv.” Hauv tshooj tom ntej Yelemis qhia tias “txoj kev” ntawm tus Tswv yog “tej kev qub,” tiam sis cov Laodicean Adventists ruam tsis kam taug kev hauv tej ntawd, lossis mloog lub suab raj. “Lub raj” yog ib lub cim ntawm txoj kev txiav txim, uas yeej yog yam uas cov Laodicean Adventists ruam tsis paub.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab ntsia, thiab nug txog tej kevcai qub, seb txojkev zoo nyob qhovtwg, thiab cia li taug hauv ntawd mus, mas nej yuav nrhiav tau txojkev so rau nej tej ntsujplig. Tiamsis lawv hais tias, Peb yuav tsis taug hauv ntawd. Kuv kuj tau tsa cov neeg zov los kav nej, hais tias, Nej cia li mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Vim li ntawd, nej haivneeg, cia li mloog, thiab koj, pawg neeg, cia li paub tias yam twg nyob hauv lawv. Koj lub ntiajteb, cia li mloog: saib seb, kuv yuav coj kev phem los rau haivneeg no, yog qhov txi txiv ntawm lawv tej kev xav, vim lawv tsis tau mloog kuv tej lus, thiab lawv kuj tsis kam mloog kuv txoj kevcai, tiamsis tau muab nws pov tseg lawm. Yelemis 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Kev phem” uas raug coj los rau saum “pawg ntseeg” uas tsis kam “mloog lub suab raj nrov,” thiab tsis “taug kev” hauv “txoj qub,” uas yog qhov chaw yuav pom tau “txoj kev so” ntawm nag tom qab, tshwm sim thaum “pawg ntseeg” “tsis lees yuav Nws txoj kevcai” thaum txoj cai Hnub Caiv Hnub Sunday uas yuav los sai no.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Kev siv Eliyas peb txheej qhia kom paub txog txoj hauj lwm ntawm ib tug tubtxib thiab ib qho kev txav nyob rau lub sijhawm ntawm txoj kev txiav txim ua tiav, uas pib thaum txoj cai Hnub Caiv cuav uas yuav los sai. Muaj kev sib raug zoo heev nrog kev siv Eliyas peb txheej yog kev siv peb txheej ntawm tus tubtxib uas npaj txoj kev rau Tus Tubtxib ntawm Daim Ntawv Cog Lus. Kev siv peb txheej ntawm tus tubtxib uas npaj txoj kev yog qhia kom paub txog ib txoj hauj lwm los ntawm ib tug tubtxib thiab ib qho kev txav nyob rau lub sijhawm ntawm txoj kev txiav txim tshuaj xyuas. Tus tubtxib uas npaj txoj kev, thiab Eliyas, yog kev siv peb txheej uas sib raug zoo heev, ib yam li kev siv Loos peb txheej nrog kev siv peb txheej ntawm kev poob ntawm Npanpiloo, tiam sis lawv muaj tej kev txawv tseem ceeb uas cuam tshuam nrog Vajtswv txoj kev txiav txim.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Peb txheej kev siv uas muaj peb npaug txog Eliyas thiab peb txheej kev siv txog tus tubtxib uas npaj txoj kev rau tus Tubtxib ntawm Txoj Kevcog tseg, muaj kev sib txuas nrog ob txoj hauj lwm txiav txim uas txawv vonej, uas Vajtswv ua tiav los ntawm Nws tus tubtxib uas Nws tau xaiv thiab los ntawm txoj kev txav mus uas koom nrog tus tubtxib txoj xov. Ob txoj hauj lwm ntawd muaj kev sib txuas nrog ob lub sijhawm txiav txim uas txawv vonej, txawm yog tseem muaj qee qhov sib tshooj ntawm cov cim qhia ntawd.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Tes haujlwm ntawm Eliyas tus thib peb thiab tus kawg muaj kev sib raug rau txoj kev txiav txim raws li kev coj ua rau kev koom ua peb fab ntawm Npanpiloo niaj hnub no, thiab tes haujlwm ntawm tus tub txib uas npaj kev, muaj kev sib raug rau txoj kev txiav txim tshawb xyuas thiab kev ntxuav Vajtswv haiv neeg kom huv. Malakis tshooj peb, raug nthuav qhia nrog nqe kawg ntawm tshooj ob.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Nej tau qaug tus Tswv nkees nrog nej tej lus. Los nej tseem hais tias, Peb qaug nws nkees li cas? Yog thaum nej hais tias, Txhua tus uas ua phem yeej zoo nyob rau hauv qhov muag pom ntawm tus Tswv, thiab nws txaus siab rau lawv; lossis hais tias, Vajtswv ntawm txoj kev txiav txim nyob qhov twg? Saib seb, kuv yuav txib kuv tus tubtxib, thiab nws yuav npaj txojkev ua ntej kuv xub ntiag: thiab tus Tswv, tus uas nej nrhiav, yuav los rau hauv nws lub tuam tsev tam sim ntawd, yog tus tubtxib ntawm txoj kev cog lus, tus uas nej zoo siab rau: saib seb, nws yuav los, tus Tswv uas kav txhua pab tub rog hais li ntawd. Tiamsis leejtwg thiaj yuav nyob taus hnub uas nws los? thiab leejtwg thiaj yuav sawv tau thaum nws tshwm sim? vim nws zoo li hluav taws uas lim kom dawb huv, thiab zoo li xab npum uas cov neeg ntxhua khaub ncaws siv: Thiab nws yuav zaum ua tus lim thiab tus ua kom nyiaj dawb huv: thiab nws yuav ua kom cov tub Levis dawb huv, thiab ntxuav lawv kom huv ib yam li kub thiab nyiaj, xwv kom lawv thiaj li tau fij tej xyeem rau tus Tswv hauv txoj kev ncaj ncees. Ces tej xyeem ntawm Yudas thiab Yeluxalees yuav txaus siab rau tus Tswv, ib yam li thaum ub, thiab ib yam li hauv cov xyoo dhau los. Malakais 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Nyob rau hnub kawg, raws li Malakis zaj lus tim khawv, Vajtswv qaug zog rau Laodicean Adventism uas tseem tuav rawv txoj kev ntxeev siab xyoo 1888. Txoj kev ntxeev siab xyoo 1888 ntawd, raug piv txwv los ntawm Kora, Dathas, thiab Abilas txoj kev ntxeev siab, thiab qhov kev sib cav txog kev qhuab qhia hauv Kora txoj kev ntxeev siab yog hais txog tias cov uas ua phem puas tseem yog neeg ncaj ncees nyob rau hauv tus Tswv lub xub ntiag.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Tam sim no Khaulee tus tub, tus tub ntawm Koha, tus tub ntawm Levi, thiab Dathas thiab Abilas, Eli‑as cov tub, thiab Oos, Pe‑les tus tub, uas yog cov tub ntawm Laupees, tau coj ib pab neeg tuaj; thiab lawv sawv tsees tawm tsam Mauxes, nrog qee leej ntawm cov Yixayee cov tub, muaj ob puas tsib caug leej thawj coj ntawm pawg neeg tuaj txoos, cov muaj npe nrov hauv pawg ntseeg, yog neeg muaj meej mom: Thiab lawv tau sib sau ua ke tawm tsam Mauxes thiab tawm tsam Alas, thiab hais rau nkawd tias, Neb muab hwjchim rau nej tus kheej ntau dhau lawm, vim tias tag nrho pawg neeg tuaj txoos yog dawb huv, txhua tus puavleej yog dawb huv, thiab tus Tswv nyob hauv lawv nruab nrab: yog li ntawd, ua li cas neb tsa nej tus kheej siab dua pawg neeg tuaj txoos ntawm tus Tswv? Teev Npe 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Nyob rau hnub kawg, Vajtswv twb nkees heev rau Laodicean Adventism uas pheej khov kho rau txoj kev tawm tsam xyoo 1957, uas tsuas yog qhov kev tshwm sim ntawm txoj kev tawm tsam xyoo 1888, muab tso ua ib daim ntawv tshaj tawm raug cai xwb. Phau ntawv, Questions on Doctrine tau muab txoj kev tawm tsam xyoo 1888 tsa ua ib yam ruaj khov, uas yog kev rov ua dua ntawm txoj kev tawm tsam ntawm Korah, Dathan thiab Abiram, raws li zaj lus tim khawv ntawm tus tim tswv uas tau qhia rau Muam White tias nws yuav tsum nyob twj ywm hauv lub rooj sablaj xyoo 1888, kom thiaj sau tseg tau qhov kev rov muaj dua ntawm keeb kwm ntawm Korah txoj kev tawm tsam. Ob puas tsib caug leej txiv neej muaj npe nrov tau sib sau ua ke nrog Korah, Dathan thiab Abiram, tawm tsam Mauxes, uas yog Vajtswv tus sawv cev nyob hauv txoj kev tawm tsam ntawd.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Nees nkaum tsib tug txiv neej uas pe hawm lub hnub hauv Exekees tshooj yim, sawv cev rau ib feem kaum, lossis ib feem kaum ntawm ob puas tsib caug tug txiv neej uas tau hlawv xyab hauv kev ntxeev siab ntawm Khaula, Dathas thiab Abilas, uas yog tus qauv piv txwv txog cov thawj coj ntawm kev ntxeev siab xyoo 1888, uas lawv txoj kev ntxeev siab hauv kev qhuab qhia tau raug muab teeb tsa ua cai nyob rau xyoo 1957, nrog rau kev luam tawm phau ntawv Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Kev ntxeev siab ntawm Korah, Dathan thiab Abiram tau tsis lees txais qhov “kev txiav txim” uas Vajtswv tau muab, thaum Nws tau hais kom lawv taug kev yoob hav zoov hauv tebchaws moj sab qhua tau plaub caug xyoo. Laodicean Adventism tau pib taug kev yoob hav zoov hauv roob moj sab qhua ntawm Laodicea xyoo 1863, tom qab lawv tau tsis lees txais txoj xov ntawm Laodicea uas tau muab tawm xyoo 1856, uas tau coj los txog qhov kev txiav txim kom taug kev yoob hav zoov hauv roob moj sab qhua tau ntau xyoo ntxiv, vim lawv txoj kev tsis muaj kev ntseeg. Hauv kev ntxeev siab xyoo 1888, lawv tseem tsis kam lees txais txoj xov ntawm Laodicea uas Txwj Laus Jones thiab Waggoner tau nqa los.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Cov uas tau ntxeev siab rau xyoo 1888, tsis yog lawv tsuas yog tsis kam lees txoj cai cai sab ntsuj plig ntawm Cov Txwj Laug Jones thiab Waggoner xwb, tiam sis kuj tsis kam lees txoj cai cai ntawm tus poj niam cev Vajtswv lus Ellen White thiab txoj cai cai ntawm Vaj Ntsuj Plig Dawb Huv thiab, rau qhov lawv tau coj raws li lub tswv yim tias tag nrho pawg ntseeg puav leej dawb huv sib npaug.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Xyoo 1863, lawv tau rov qab mus noj mov nrog tus yaj saub cuav ntawm Npe-thees, thiab hauv kev ua li ntawd lawv kawg nkaus tau lees txais txoj kev txhais txog txoj kev cawm dim uas raug sawv cev los ntawm kev ntxeev siab ntawm Khaulas, thiab tom qab ntawd tau muab txoj kev qhuab qhia cuav ntawd tsa cia ua txoj cai hauv phau ntawv, Questions on Doctrine. Txoj kev qhuab qhia ntawd yog ib txoj kev txhais cuav ntawm “kev raug suav tias ncaj ncees los ntawm txoj kev ntseeg.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Kev kev ntxeev siab xyoo 1863 yog qhov pib ntawm kev tsis lees txais Miller cov hniav nyiaj hniav kub uas tau raug ci ntsa iab rov los saum Habakkuk ob daim txiag. Hauv Habakkuk tshooj ob, “kev sib cav” ntawm nqe ib thaum kawg ua rau muaj ob pawg neeg pe hawm uas raug nthuav tawm los ntawm lawv txoj kev tsis pom zoo txog txoj xov uas qeeb tuaj.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Saib seb, nws tus ntsuj plig uas raug tsa kom siab tsis ncaj ncees nyob hauv nws; tiamsis tus ncaj ncees yuav muaj txoj sia nyob los ntawm nws txoj kev ntseeg. Habakkuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
Txoj “kev ntseeg” ntawm cov “neeg ncaj ncees” nyob hauv “kev sib cav” ntawm Habakkuk tshooj ob, tau raug tsa saum tus “zeem muag” uas tau sau meej tseeb rau saum tej phaj. Nyob rau hauv kev ntxeev siab xyoo 1863, thawj kauj ruam los tshem tawm yam uas tau sau rau saum tej phaj ntawd tau raug ua tiav los ntawm cov uas tsis muaj ntxiv lawm txoj kev ntseeg ntawm cov “neeg ncaj ncees.” Kev ntxeev siab xyoo 1863 sawv cev rau thawj lub noob ntawm txoj kev ntxeev siab uas thaum kawg yuav tsa ib lo lus txhais cuav txog txoj kev qhuab qhia ntawm kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg nyob rau xyoo 1957.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Tus Tswv hauv Nws txoj kev hlub tshua loj kawg nkaus tau xa ib zaj lus uas muaj nqes tshaj plaws tuaj rau Nws haiv neeg los ntawm Cov Txwj Laug Waggoner thiab Jones. Zaj lus no yog kom coj tus Cawmseej uas raug tsa siab tshaj plaws, yog tus txi rau tej kev txhaum ntawm tag nrho lub ntiaj teb, los tso rau pem hauv ntej ntawm lub ntiaj teb kom pom meej dua. Nws nthuav qhia txoj kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg hauv tus Tuav Txim; nws caw cov neeg kom txais txoj kev ncaj ncees ntawm Khetos, uas raug qhia tawm kom pom tseeb hauv txoj kev mloog lus rau txhua nqe lus txib ntawm Vajtswv. Coob leej tau plam kev pom Yexus lawm. Lawv yuav tsum tau kom lawv lub qhov muag raug coj mus ntsia rau Nws tus kheej uas yog Vajtswv, Nws tej txiaj ntsim tsim nyog, thiab Nws txoj kev hlub uas tsis hloov pauv rau tibneeg sawvdaws. Txhua lub hwj chim raug muab rau hauv Nws txhais tes, xwv kom Nws faib tau tej txiaj ntsim nplua nuj rau tibneeg, muab qhov txiaj ntsim uas muaj nqes tshaj plaws, uas yog Nws tus kheej txoj kev ncaj ncees, pub rau tus neeg sawv cev tibneeg uas tsis muaj peev xwm pab tau nws tus kheej. Nov yog zaj lus uas Vajtswv tau txib kom muab rau lub ntiaj teb. Nws yog zaj lus ntawm tus tim tswv thib peb, uas yuav tsum raug tshaj tawm nrog suab nrov nrov, thiab nrog txoj kev ntws tawm ntawm Nws tus Ntsuj Plig hauv ib qho kev ntsuas loj heev.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Qhov tseeb rau lub sijhawm no, uas yog tus tim tswv thib peb txoj xov, yuav tsum raug tshaj tawm nrog lub suab nrov nrov, uas txhais hais tias nrog hwj chim uas tab tom nce ntxiv, thaum peb tab tom los ze rau qhov kev sim siab loj kawg nkaus.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Lub sijhawm ntawm txoj kev sim siab twb los txog rau saum peb lawm, rau qhov lub suab quaj nrov ntawm tus timtswv ceeb tsheej thib peb twb pib lawm hauv kev tshwm sim txog txoj kev ncaj ncees ntawm Khetos, tus Cawmseej uas zam txim rau kev txhaum. Qhov no yog qhov pib ntawm qhov kaj ntawm tus timtswv ceeb tsheej uas nws lub hwjchim ci ntsa iab yuav puv nkaus thoob plaws tag nrho lub ntiajteb.” Selected Messages, phau 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Los nag yav tom qab yuav poob los saum Vajtswv haiv neeg. Ib tug tim tswv uas muaj hwjchim loj yuav nqis saum ntuj los, thiab tag nrho lub ntiajteb yuav raug ci ntsa iab los ntawm nws lub yeeb koob.” Review and Herald, Lub Plaub Hlis 21, 1891.