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.
Mesaj frè Jones ak Waggoner te pote nan rebelyon 1888 la, se te mesaj jistifikasyon pa lafwa an verite. Pwotestantis apostazi fè konnen jistifikasyon lanmò Kris sou kwa a bay la kouvri yon moun nan peche li yo, men san Li pa retire peche li yo an reyalite. Fo doktrin sa a mete retire peche a nan Dezyèm Vini an, lè pechè yo ta Lè sa a transfòme pa maji. Pwotestantis apostazi epi, ofisyèlman depi 1957, Advantis Leyodise a, pretann Kris se sèlman Ranplasan nou, men li pa Egzanp nou. Yon ane anvan 1888, Sè White te ekri sa ki vin apre a.
“‘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 I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left.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….
“‘M ap ban nou yon kè nouvo, e m ap mete yon lespri nouvo anndan nou.’ Mwen kwè ak tout kè mwen ke Lespri Bondye ap retire nan mond lan, e sila yo ki te resevwa gwo limyè ak opòtinite epi ki pa t pwofite yo, se yo menm k ap premye rete dèyè. Yo te fè Lespri Bondye a lapenn jouk li kite yo. Aktivite Satan kounye a nan fason l ap aji sou kè moun, sou legliz, ak sou nasyon yo, ta dwe fè chak etidyan pwofesi sezi. Lafen an toupre. Se pou legliz nou yo leve kanpe. Se pou pouvwa konvèsyon Bondye a fèt nan kè chak manm endividyèlman, epi lè sa a n a wè gwo mouvman pwofon Lespri Bondye a. Senp padon peche pa sèl rezilta lanmò Jezi a. Li te fè sakrifis enfini an, pa sèlman pou peche ta ka retire, men pou nati imen an ta ka restore, rebèlte ankò nan bote li, rebati soti nan kraze li yo, epi rann li diy pou prezans Bondye….”
“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….
“Kris se nechèl Jakòb te wè a, ki te gen baz li poze sou tè a epi somè li te rive jouk nan syèl ki pi wo yo. Sa montre mwayen delivrans Bondye te fikse a. Nou dwe monte degre apre degre sou nechèl sa a. Si finalman youn nan nou sove, se va paske li te kenbe Jezi fèm menm jan ak degre yon nechèl. Kris vin pou moun ki kwè a sajès, jistis, sanktifikasyon, ak redanmsyon….”
“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.
“Pral gen kèk tonbe terib pami moun ki panse yo kanpe fèm paske yo genyen verite a; men yo pa genyen l jan li ye nan Jezi. Yon moman neglijans kapab plonje yon nanm nan yon destriksyon san retou. Yon peche mennen nan dezyèm nan, epi dezyèm nan prepare chemen pou yon twazyèm, e konsa kontinye. Nou dwe, antanke mesaje fidèl Bondye, sipliye Li san rete pou pouvwa li kenbe nou. Si nou devye menm yon sèl pous soti nan devwa, nou an danje pou nou kontinye sou yon chemen peche ki fini nan pèdisyon. Gen espwa pou chak youn nan nou, men se sèlman nan yon sèl fason—lè nou mare tèt nou byen sere ak Kris la, epi nou mete tout fòs nou pou nou rive nan pèfeksyon karaktè li.”
“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….
“Relijyon sa a ki trò dous, ki minimize peche epi ki toujou ap rete ap pale sou lanmou Bondye pou pechè a, ankouraje pechè a pou l kwè Bondye ap sove li pandan li kontinye viv nan peche, alòske li konnen se peche. Se konsa anpil moun k ap deklare yo kwè verite pou tan sa a ap fè. Verite a separe ak lavi yo, e se rezon sa a ki fè li pa gen plis pouvwa pou konvenk ni konvèti nanm nan. Fòk chak nè, chak lespri, ak chak misk fè tout efò yo pou kite mond lan, koutim li yo, pratik li yo, ak mòd li yo….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Si ou mete peche sou kote epi ou egzèse yon lafwa vivan, richès benediksyon syèl la va pou ou.” Selected Messages, liv 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.”
Fo relijyon “bonbon” fo apostazi Pwotestantis la te etabli kòm yon doktrin ofisyèl nan kòmansman katriyèm jenerasyon Advantis la an 1957. Li te prezante yon definisyon jistifikasyon ki “ankouraje pechè a pou l kwè ke Bondye pral sove li pandan li kontinye ap viv nan peche.” Lakwa a anseye ke “padon peche se pa sèl rezilta lanmò Jezi,” paske “Li te fè sakrifis enfini an pa sèlman pou peche ta ka wete, men pou nati imen an ta ka restore, anbeli ankò, rebati soti nan kraze li yo, epi rann li apwopriye pou prezans Bondye.”
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.
Rebelyon ane 1957 la demontre ki semans rebelyon ki ti plante an 1863, e ki apre sa ti pouse an 1888, e ki answit ti ganny awoze par sa mesaz kontrefet ki ti reprezanté par liv ki ti ganny pibliye an 1919 (The Doctrine of Christ), ti finalman anmenn fri en deklarasyon ouver ki lafwa orizinal “bann zis” ki reprezanté par de latab Abakouk, ti aprezan ganny retire e ranplase par sa definisyon koronpi “zistifikasyon par lafwa” ki egziste dan Protestantizm aposta. Profet dezobeisan sorti Zida ti’n retournen kot Lasanble bann moker e ti’n manze ansanm avek profet mantèr Betel.
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.
Mesaj ki te adrese legliz Lawodise a, ki te prezante an premye bay mouvman Millerit yo an 1856, epi apre sa ankò bay legliz Lawodise a an 1888, te rejte nan chak etap. Mesaj sa a, pa Jones ak Waggoner, ki dapre Sè White te ni mesaj pou Lawodise a, ni mesaj jistifikasyon pa lafwa, te rejte sou pretèks ke rebèl yo ki t ap rejte li yo, an reyalite, t ap defann ansyen pilye yo! Pilye yo t ap defann yo se te yon fondasyon pwòp konstriksyon imen pa yo, ki bati sou sab.
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.
Mesaj “jistifikasyon pa lafwa” Jones ak Waggoner te prezante an 1888 la te enkli verite levanjil la, ki fè konnen sila yo ki jistifye yo, yo sanktifye tou. Li te mete anfaz sou lefèt ke jistifye se te “vrèman” fè yon moun vin sen, pa senpleman “pwoklame” l legalman kòm sen. Mesaj Jones ak Waggoner la, ke Sè White te idantifye kòm sa li te deja ap prezante pandan plizyè ane anvan rebelyon 1888 la, fè konnen lè jistifikasyon enpute, sanktifikasyon an menm tan enparte.
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.
Sa pa t ka yon lòt jan, paske ni jistifikasyon ni sanktifikasyon akonpli pa prezans Sentespri a nan kwayan an. Jistifikasyon ak sanktifikasyon se senpleman de mo ki dekri de eleman nan yon sèl travay ki akonpli anndan kwayan an pa prezans Sentespri a.
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?”
Se te menm mesaj Moyiz la rebèl Kora yo te rejte, yo te rejte ankò an 1856, epi ankò an 1888, epi answit yo te enstitiye l piblikman kòm teyoloji delivrans Advantis Lawodise a an 1957. Rebelyon san rete sa a te fatige Bondye, paske pèp la te di: “Tout moun ki fè sa ki mal bon nan je Senyè a, e li pran plezi nan yo; oswa, Kote Bondye jijman an?”
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.
Yo te di: “moun k ap peche yo jistifye pa san Kris la, e Bondye pran plezi nan yo, menm lè yo kontinye ap peche.” Se twonpri espirityèl sa a ki reprezante pa mesaj pou Lawodise a (yon pèp yo jije), paske malgre Kris idantifye moun Lawodise yo kòm “malere, mizerab, pòv, avèg, ak toutouni,” yo menm kwè yo “rich, ogmante ak byen, epi yo pa bezwen anyen.” E nan kondisyon sa a, an reyalite, yo sou pwent pou Seyè a vomi yo soti nan bouch li.
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.
Fidèl yo nan istwa milerit la, ki te pèsevere atravè eksperyans premye desepsyon an an 1844 la, jan Jeremi reprezante yo nan chapit kenz, vèsè kenz rive venteyen, kòm fidèl bòs mason tanp lan, yo menm yo te pwomèt ke si yo pa tounen nan “asanble moun k ap pase yo nan rizib la,” yo t ap vin “bouch” Bondye, yo te retounen nan “asanble moun k ap pase yo nan rizib la” (jan fo pwofèt Bètèl la reprezante sa), epi yo te pase vin tounen Lawodiseyen, sou bò pou yo vomi soti nan bouch Bondye, epi yo pa konnen sa.
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.”
Kondisyon Advantis Lawodise a, nan dat 11 septanm 2001 an, te tipifye pa kondisyon Pwotestan yo nan 11 dawou 1840. De istwa sa yo te tipifye pa Jwif k ap diskite yo, lè Lespri Sen an te desann sou batèm Kris la. Nan chak nan twa istwa sa yo, yon pèp ki te deja chwazi te, e yo kounye a nan pwosesis pou yo, ap pase sou kote. Mesaje Alyans lan, nan tan Jan Batis la, te dwe antre nan alyans ak sila yo Pyè te idantifye kòm yon “jenerasyon eli.”
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.
Men nou menm, nou se yon ras Bondye chwazi, yon prètriz wayal, yon nasyon sen, yon pèp ki pou li menm; pou nou ka fè konnen louwanj pou sila a ki rele nou soti nan fènwa pou antre nan limyè mèvèy li a; nou menm ki nan tan pase pa t yon pèp, men kounye a nou se pèp Bondye a; nou menm ki pa t resevwa mizèrikòd, men kounye a nou resevwa mizèrikòd. 1 Pyè 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.
Pyè t ap idantifye nouvo pèp eli nan epòk pa li a, ki lè sa a se te legliz kretyen an. Yo te chwazi yo kòm yon “ras eli,” pandan yon peryòd kote Kris la ak Jan Batis la toude te idantifye ansyen pèp eli a kòm yon jenerasyon sèpan pwazon.
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.
Nou ras sèpan pwazon, ki jan nou ka pale bon bagay, nou menm ki mechan? Paske se nan abondans kè a bouch la pale. Matye 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.
Jenerasyon yo te pase a se yon “ras vipè,” ki se yon senbòl Satan—reptil pwofesi Labib la. Jenerasyon yo te pase a te ranpli mezi tan pwobasyon pa yo, epi pandan kat jenerasyon yo te vin tabli nan karaktè vipè a. Yo te devlope fwon yon pwostitiye. Se poutèt sa vennsenk ansyen yo nan Ezekyèl chapit uit la dispoze bese devan solèy la. Yo te fòme karaktè papote a.
“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.
«Twazyèm mesaj zanj lan te voye bay lemonn, pou avèti lèzòm kont resevwa mak bèt la oswa mak imaj li sou fwon yo oswa nan men yo. Resevwa mak sa a vle di rive pran menm desizyon bèt la te pran, epi defann menm lide yo, an opozisyon dirèk ak Pawòl Bondye a.» Review and Herald, 13 jiyè 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.
Mak bèt la se mak nonm peche a, ki se pap Wòm nan ak reprezantan tèren Satan. Vin nan menm panse ak bèt la, se vin nan menm panse ak Satan, ki senbolize kòm yon sèpan pwazon.
“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.
“Pou asire avantaj ak onè monn nan, legliz la te mennen pou l chèche favè ak sipò gran mesye latè yo; epi, konsa li te rejte Kris, yo te pouse l rann fidelite bay reprezantan Satan an—evèk Wòm nan.” 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.
Nan dènye jenerasyon yon ansyen pèp eli, karaktè yo reflete karaktè Satan. «Jenerasyon eli» a, ki nan tan pase yo pa t pèp Bondye a, vin eli atravè yon pwosesis eprèv, netwayaj ak pirifikasyon. Moun ki pase pwosesis eprèv la yo eli pou yo nan yon relasyon alyans ak Bondye. Senyè a te antre nan alyans ak legliz kretyen an, answit ankò ak Advantis milerit la, epi Li fè sa ankò ak san karannkat mil yo.
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.
Lè Seyè a antre nan alyans avèk pèp Bondye a ki fèk chwazi a (yo menm ki, nan tan lontan, pa t pèp Bondye a), Li vini jwenn yo kòm Mesaje Alyans lan. Nan chak nan twa istwa ki akonpli Malachi chapit twa a, gen yon mesaje ki prepare chemen an pou Mesaje Alyans lan. Premye mesaje a se te Jan Batis, ki te tipifye dezyèm ak twazyèm mesaje a. Dezyèm mesaje a se te William Miller. Ansanm, karakteristik pwofetik Jan Batis ak William Miller tabli karakteristik mesaje ki prepare chemen an pou Mesaje Alyans lan vini epi antre nan alyans avèk san karantkat mil yo.
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.
Twa mesaje yo ki prepare chemen an pou Kris la, ki se Mesaje Alyans lan, vini toudenkou nan tanp li a, montre yon travay ki akonpli nan tan jijman ankèt la, ki fini nan jijman egzekitif la.
“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.’
“Nan dènye jou istwa tè sa a, alyans Bondye ak pèp li a ki kenbe kòmandman li yo dwe renouvle. ‘Nan jou sa a m ap fè yon alyans pou yo avèk bèt nan chan yo, avèk zwazo nan syèl la, ak avèk bèt k ap trennen sou tè a; m ap kraze banza a, nepe a, ak lagè sou tè a, epi m ap fè yo kouche an sekirite. Epi m ap fiyanse ou avè m pou tout tan; wi, m ap fiyanse ou avè m nan jistis, nan jijman, nan bonte ki plen lanmou, ak nan mizèrikòd. M ap menm fiyanse ou avè m nan fidelite; epi w ap konnen Seyè a.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
« Et il arrivera en ce jour-là que j’exaucerai, dit l’Éternel, j’exaucerai les cieux, et ils exauceront la terre ; et la terre exaucera le blé, et le vin, et l’huile ; et ils exauceront Jizreel. Et je la sèmerai pour moi dans le pays ; et j’aurai compassion de celle qui n’avait pas obtenu compassion ; et je dirai à ceux qui n’étaient pas mon peuple : Tu es mon peuple ; et ils diront : Tu es mon Dieu. » Osée 2:14–23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
«Nan jou sa a, ... rès Izrayèl la, ak sila yo ki chape nan kay Jakòb la, ... y ap apiye sou Seyè a, Sen Izrayèl la, an verite.» Ezayi 10:20. Pami «tout nasyon, ak tout tribi, ak tout lang, ak tout pèp» pral gen moun ki va reponn ak kè kontan a mesaj la: «Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive.» Yo pral vire do bay tout zidòl ki mare yo ak tè sa a, epi y ap «adore sila a ki fè syèl la, tè a, lanmè a, ak sous dlo yo.» Yo pral delivre tèt yo anba tout antrav, epi y ap kanpe devan lemonn kòm moniman mizèrikòd Bondye. Paske yo obeyi a chak egzijans diven, zanj yo ak lèzòm yo ap rekonèt yo kòm sila yo ki «kenbe kòmandman Bondye yo, ak lafwa Jezi a.» Revelasyon 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.
« “Gade jou yo ap vini, se Seyè a ki di sa, kote moun k ap laboure a va rive sou moun k ap rekòlte a, epi moun k ap foule rezen yo sou moun k ap simen grenn nan; mòn yo va degoute diven dous, epi tout ti mòn yo va koule. E m ap fè kaptivite pèp mwen an, Izrayèl, tounen [ranvèse], epi yo va bati lavil ki te fin kraze yo, epi yo va rete ladan yo; yo va plante jaden rezen, epi yo va bwè diven ki soti ladan yo; yo va fè jaden tou, epi yo va manje fwi yo. E m ap plante yo sou tè pa yo, epi yo p ap janm rache yo ankò soti sou tè pa yo a mwen te ba yo a, se Seyè a, Bondye pa ou la, ki di sa. Amos 9:13–15.” » Review and Herald, 26 fevriye 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.
Malachi chapit twa te akonpli nan tan Kris la, epi nan tan Millerit yo, e de istwa sa yo idantifye akonplisman li nan dènye jou yo. Sè White mete akonplisman Malachi chapit twa an ann amoni ak travay Kris la pou pirifye tanp lan.
“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.
“Nan netwaye tanp lan anba men achtè ak vandè mond lan, Jezi te anonse misyon Li pou netwaye kè a anba salte peche a,—anba dezi tèren yo, anba move anvi egoyis yo, anba move abitid yo, ki gate nanm nan. Malachi 3:1–3 site.” 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.
Netwayaj tanp lan pa Kris te fè a te reprezante travay li pou netwaye kè pechè ki repanti a. Nan ministè li pami lèzòm, li te netwaye tanp sou tè a de fwa.
“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).
Pwofèt la di: “Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere avèk laglwa li. E li rele byen fò ak yon vwa pwisan, li di: Gran Babilòn tonbe, li tonbe, e li vin tounen kote demon yo rete” (Revelation 18:1, 2). Se menm mesaj sa a dezyèm zanj lan te bay. Babilòn tonbe, “paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a” (Revelation 14:8). Ki sa diven sa a ye?—Fo doktrin li yo. Li bay mond lan yon fo saba nan plas Saba katriyèm kòmandman an, epi li repete manti Satan te premye di Èv nan Jaden Edenn nan—imòtalite natirèl nanm nan. Anpil lòt erè ki sanble ak sa yo li gaye toupatou, “li anseye kòm doktrin kòmandman lèzòm yo” (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.
“Lè Jezi te kòmanse ministè piblik Li a, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li te sibi a. Pami dènye zak ministè Li yo, te gen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay avètisman pou mond lan, gen de apèl distenk ki fèt bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gran vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li’ (Revelation 14:8). Epi, nan gwo rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jis nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, liv 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.
Nan akonplisman Malachi chapit twa a, Jan Batis te mesaje ki te prepare pou Jezi, kòm Mesaje Alyans lan, vini toudenkou nan tanp Li a epi netwaye li de fwa. Nan ministè Li ki te dire twa zan e demi a, Li te netwaye tanp lan nan kòmansman ak nan fen ministè Li a, konsa Li te idantifye ke travay pirifikasyon an gen yon kòmansman ki reprezante fen an. Jezi toujou ilistre fen an avèk kòmansman an, e an akò avèk travay Li kòm Alfa ak Omega, twa zan e demi yo te kòmanse e yo te fini avèk yon netwayaj tanp lan.
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.
Nan fen twa zan edmi yo, Li te vide san ki te konfime alyans la, alyans ki te akonpli prediksyon ki nan Danyèl chapit nèf la, selon ki Li t ap konfime alyans la avèk anpil moun pandan yon semèn, e nan mitan semèn sa a yo t ap retranche Li.
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.
Apre swasantde semèn yo, yo va retranche Mesi a, men se pa pou tèt pa li; epi pèp chèf ki gen pou vini an va detwi lavil la ak Tanp lan; epi fen li va vini tankou yon inondasyon, e jouk nan fen lagè a, dezolasyon yo deja detèmine. Epi li va konfime alyans lan ak anpil moun pandan yon sèl semèn; e nan mitan semèn nan li va fè sakrifis la ak ofrann lan sispann; epi poutèt pwopagasyon abominasyon yo li va fè l tounen yon dezè, jouk nan konsomasyon an; epi sa ki detèmine a va vide sou sa ki vin dezole a. Danyèl 9:26, 27.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik ki vin apre a.
“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.
“Paj apre paj ta ka ekri konsènan bagay sa yo. Tout konferans yo ap vin ledvennen ak menm prensip pèvèti sa yo. ‘Paske mesye rich ladan l yo plen vyolans, e abitan ladan l yo pale manti, e lang yo se twonpri nan bouch yo.’ Senyè a pral travay pou pirifye legliz li a. Mwen di nou an verite, Senyè a prèt pou l vire epi chavire nan enstitisyon yo ki rele pa non li.”
“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?
“Mwen pa kapab di egzakteman konbyen tan ankò pwosesis rafinman sa a ap kòmanse, men li pap pran lontan ankò pou l rive. Sila a ki gen laye li nan men li a pral netwaye tanp li a anba salte moral li yo. Li pral netwaye glasi li a nèt. Bondye gen yon kontestasyon ak tout moun ki pratike menm pi piti enjistis la; paske lè yo fè sa, yo rejte otorite Bondye, epi yo mete an danje pati pa yo nan ekspyasyon an, nan redanmsyon Kris la pran angajman pou l akonpli pou chak pitit gason ak pitit fi Adan. Èske sa ap vo lapenn pou nou pran yon chemen ki fè Bondye degoutans? Èske sa ap vo lapenn pou nou mete sou lansanwa nou dife etranj pou n ofri devan Bondye, epi pou n di sa pa fè okenn diferans?”
“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.’
“Li pa t janm dapre lòd Bondye pou yo santre tèlman anpil bagay nan Battle Creek. Eta bagay yo kounye a se sa ki te prezante devan mwen kòm yon avètisman. Kè m malad lè m wè reprezantasyon sa a. Senyè a te bay avètisman pou anpeche eta bagay sa yo ki demoralizan, men yo pa t pran yo an konsiderasyon. ‘Nou se sèl tè a; men si sèl la pèdi gou li, ak kisa y ap ba li gou ankò? Depi lè sa a li pa bon pou anyen, sof pou yo jete l deyò, epi pou moun pile l anba pye yo.’”
“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.
“Mwen fè apèl ak frè m yo pou yo reveye. Sof si yon chanjman fèt byen vit, mwen dwe prezante reyalite yo bay pèp la; paske eta bagay sa yo dwe chanje; moun ki pa konvèti pa dwe ankò administratè ak direktè nan yon travay ki tèlman enpòtan e sakre. Ansanm ak David nou oblije di: ‘Li lè pou ou, Seyè, aji; paske yo anile lalwa ou a.’” Special Testimonies, 30, 31.