“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Nou ta dwe konnen pou tèt pa nou ki sa ki konstitye Krisyanis la, ki sa ki verite a, ki sa ki lafwa nou resevwa a, ki sa ki règ Bib la yo—règ yo ban nou pa otorite ki pi wo a.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Pandan plizyè ane, Future for America te idantifye ke sèt legliz ki nan Revelasyon yo pa sèlman reprezante istwa Izrayèl modèn depi nan tan apot yo jouk nan fen mond lan, men tou sèt legliz yo reprezante Izrayèl ansyen depi nan tan Moyiz jouk nan kout wòch yo te touye Etyèn. Pyonye Advantis yo pa t anseye verite sa a, men yo te konprann epi yo te sèvi ak prensip ki tabli verite sa a. Jezi idantifye fen an depi nan kòmansman an, epi Izrayèl ansyen reprezante Izrayèl modèn. Se poutèt sa, nenpòt verite ki fè pati karakteristik pwofetik Izrayèl modèn te egziste tou nan Izrayèl ansyen.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Anvan istwa Millerit la, vizyon tradisyonèl kretyen an sou sèt legliz yo te ke yo te reprezante legliz reyèl yo nan Azi Minè pandan epòk Jan an. Vizyon tradisyonèl la te konprann tou ke konsèy yo bay chak legliz an patikilye yo ka konprann tou kòm konsèy espesifik pou divès legliz atravè listwa kretyen an, epi tou ke menm konsèy ak avètisman sa yo se pou kretyen endividyèl yo. Yo te konprann tou ke sèt legliz yo reprezante sèt peryòd nan listwa legliz la depi nan tan disip yo jouk nan fen mond lan. Pèspektiv sa yo te egziste anvan istwa Millerit la. Kat rekonesans sa yo konsènan sèt legliz yo, ki fòme vizyon tradisyonèl la ki te egziste anvan William Miller, te ye e yo toujou baze sou entèpretasyon “istorisis” Bib la. Se metodoloji sa a zanj Bondye yo te mennen William Miller adopte.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Sèt legliz Azi yo se yon istwa Legliz Kris la nan sèt fòm li yo, nan tout tòde-vire li yo, nan tout pwosperite li ak advèsite li, depi nan jou apot yo jouk nan fen mond lan. Sèt so yo se yon istwa sou tranzaksyon pouvwa yo ak wa tè a fè konsènan legliz la, ansanm ak pwoteksyon Bondye bay pèp li a pandan menm tan sa a. Sèt twonpèt yo se yon istwa sou sèt jijman patikilye e lou ki voye sou tè a, oswa sou wayòm women an. Epi sèt bòl yo se sèt dènye flewo ki voye sou Wòm Papal la. Melanje ak sa yo gen anpil lòt evènman, tise ladan yo tankou rivyè afliyan, k ap ranpli gran larivyè pwofesi a, jiskaske tout la fini pa mennen nou nan oseyan letènite a.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Sa a, pou mwen, se plan pwofesi Jan an nan liv Revelasyon an. E moun ki vle konprann liv sa a dwe genyen yon konesans pwofon sou lòt pati nan pawòl Bondye a. Imaj ak metafò yo itilize nan pwofesi sa a pa tout eksplike nan li menm, men yo dwe jwenn yo nan lòt pwofèt yo, epi eksplike yo nan lòt pasaj nan Ekriti yo. Se poutèt sa, li klè Bondye te gen entansyon pou yo etidye tout la an antye, menm pou yo ka rive jwenn yon konesans klè sou nenpòt pati ladan li.” William Miller, Miller’s Lectures, volim 2, leson 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Sè White dakò avèk e li soutni pwennvi “istorisis” Miller te kenbe a, men li te ajoute yon konpreyansyon pi pwofon sou liv Revelasyon an pase sa Miller te wè, paske Miller pa t rekonèt Tanp lan jan li ye toutbon. Li te konprann Tanp lan kòm tè a. Sè White te rekonèt ke lè Jezi te prezante prediksyon ki reprezante nan liv Revelasyon an, Kris la t ap fè sa an koneksyon avèk travay Li kòm Gran Prèt nan syèl la.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Lè Jan vire pou l gade Kris la, li wè Li ap mache nan mitan sèt chandelye yo, abiye ak rad sakèdotal; epi chandelye yo chita nan kote ki sen an, e konsa sa plasman sa a ye nan istwa apre asansyon Li, men anvan Li te antre nan Kote ki Trè Sen an an 1844. Miller pa t kapab konprann enpòtans reyalite sa a. Menm jan an tou, ni Tyndale, ni Luther, ni John Wycliffe, ni okenn nan premye refòmatè yo pa t ap konprann li. Verite a pwogresif; li klere pi plis toujou, e toujou pi plis, jouk rive nan jou pafè a.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Gwo prensip sa a, ke Robinson ak Roger Williams te defann avèk anpil noblès, sètadi ke laverite ap pwogrese, e ke kretyen yo dwe toujou pare pou aksepte tout limyè ki ka klere soti nan pawòl sen Bondye a, te pèdi nan je desandan yo. Legliz pwotestan Amerik yo,—epi legliz Ewòp yo tou,—ki te tèlman favorize nan resevwa benediksyon Refòm nan, pa t rive kontinye vanse sou chemen refòm nan. Malgre kèk gason fidèl te leve, detanzantan, pou pwoklame nouvo verite epi demaske erè yo te konsève depi lontan, majorite a, menm jan ak Jwif yo nan epòk Kris la oswa papis yo nan tan Lityè, te kontante yo kwè jan zansèt yo te kwè epi viv jan zansèt yo te viv. Se poutèt sa, relijyon an te dejenere ankò an fòmalis; epi erè ak sipèstisyon ki ta va rejte si legliz la te kontinye mache nan limyè pawòl Bondye a, te konsève epi yo te pran swen yo. Konsa, lespri Refòm nan te enspire a te mouri piti piti, jouk te prèske gen menm gwo bezwen refòm nan legliz pwotestan yo tankou nan Legliz Wòm nan nan tan Lityè. Te gen menm lespri mondèn nan ak menm torè espirityèl la, menm kalite reverans pou opinyon lèzòm, ak ranplasman teyori lèzòm yo pou ansèyman pawòl Bondye a.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Si le fait que la vérité se développe progressivement au cours de l’histoire n’est pas reconnu, alors il se peut fort bien que la portée de toute nouvelle lumière dans cette dernière génération soit impossible à discerner. Dès qu’une personne cesse de comprendre la nature progressive de la « vérité », elle commence automatiquement à se reposer sur les traditions, les coutumes et la direction de l’humanité déchue.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Metodoloji Miller te itilize a se yon poto sou chimen an ki travèse tout liy pwofetik la, e ki prezante yon temwayaj konsènan devlopman verite biblik la ki te kòmanse avèk apot yo. Men, nan poto sou chimen an Miller reprezante a, nou jwenn yon kòmansman ki mande yon korespondans nan fen an. Pifò moun pa janm konprann reyalite sa yo, men se pa konsa ak Satan.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Satan te reziste laverite a ak devlopman li depi rebelyon li nan syèl la. Lè sa te rive nan pwen nan listwa kote refòmatè yo te kòmanse konprann byen klè kijan pou yo etidye Bib la, Satan te fè sa li toujou fè: li te entwodui fo imitasyon. Prèv istorik sou travay li nan kontrefè laverite a montre Jezwit tankou Ribera ak Louis de Alcazar te konsantre metodoloji kontrefè yo espesyalman kont liv Revelasyon an. Metodoloji kòripsyon sa a yo rele “preteris” la te kòmanse nan dezyèm ak twazyèm syèk yo ak de reprezantan prensipal metodoloji fo sa a. Youn se te Eusebius de Cesarea (260–339), ak Victorinus de Pettau (mouri anviwon 304). Toude pèsonaj istorik sa yo nan premye epòk la te ankouraje metodoloji ki te fè konnen liv Revelasyon an te akonpli pandan tan Anpi women an pa mwayen pèsonaj istorik tankou anperè tristman renome Neron an.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Nan diznevyèm syèk la, John Darby (1800–1882), ki soti Wayòm Ini a, te entwodui yon lòt metodoloji satanik ki te mete tou nan nòt anba paj Bib chwal Twawa a yo rele Scofield Reference Bible, ke nou te deja idantifye. “Dispensationalism” se yon kad teyolojik ki divize listwa ak entèraksyon Bondye avèk limanite an peryòd distenk, oswa “dispansasyon,” kote Bondye administre plan pa Li a nan diferan fason. Mwen fè remake sa nan pwen sa a, paske sa se youn nan manti yo ki te entwodui nan mouvman Future for America pa vwa ki soti nan menm zòn kote Darby te gaye lide satanik li yo. Lide Darby yo, ki te atake Future for America, te akonpaye pa filozofi sa yo rele mouvman “woke” modèn nan, ki ankouraje menm anachi Revolisyon fransèz la te reprezante a, ansanm ak menm debòch Sodòm ak Gomò te reprezante a.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Jodi a, teyolojyen Advantis modèn yo ap sèvi ak yon sistèm kote yo koupe verite Bib la an moso, dapre yon sistèm entèpretasyon biblik a de fas, pou yo mine epi demanti ni Bib la ni Lespri Pwofesi a. Yo klase moun swa kòm ekspè nan lang biblik, swa kòm ekspè nan istwa biblik. Konsa, teyolojyen Advantis yo jodi a ap kontwole lespri Advantis Lawodise yo, swa lè yo entèprete Pawòl Bondye a dapre konpreyansyon yon nonm tonbe sou listwa, swa dapre konpreyansyon yon nonm tonbe sou langaj. Fòm erè modèn sa yo, ki souvan te sèvi pou atake mesaj w ap li kounye a, pral trete pi plis toujou nan atik sa yo lè nou va konsidere senbolis Revolisyon Franse a. Satan vivan, e li konnen tan li kout. Dènye règ nan règ Miller yo, nimewo katòz, fini ak paragraf sa a.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Divenite yo anseye nan lekòl nou yo toujou chita sou kèk kredo sektè. Sa ka sèvi pou pran yon lespri vid epi enprime l ak kalite sa a, men sa ap toujou fini nan fanatism. Yon lespri lib pa janm ap satisfè ak opinyon lòt moun. Si mwen te yon pwofesè jèn yo nan divenite, mwen ta premye aprann kapasite yo ak lespri yo. Si sa yo te bon, mwen ta fè yo etidye Labib la pou tèt pa yo, epi mwen ta voye yo soti lib pou fè byen nan mond lan. Men si yo pa t gen okenn lespri, mwen ta make yo ak lespri yon lòt, mwen ta ekri fanatik sou fwon yo, epi mwen ta voye yo soti kòm esklav!” William Miller, Miller’s Works, volim 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Nan peryòd ki te vin tousuit apre Jan Revelatè a te viv, epi nan jou Refòm nan, Satan t ap pwodui aktivman fo metodoloji pwofetik pou l konfonn epi detwi vrè analiz biblik la. Sa ki pafwa pa remake nan reyalite istorik sa yo, se ke tout metodoloji satanik sa yo te vize dirèkteman pa okenn lòt liv pase liv Revelasyon an. Se sa ki te sijè chak nan pwomotè konfizyon satanik sa yo. Liv Revelasyon an te toujou sib Satan. Satan konnen se liv Revelasyon an li dwe fè lagè kont li. Lè nou rekonèt reyalite sa a, nou kapab lè sa a rekonèt yon lòt reyalite envizib, ki kache pa yon lòt verite enpòtan.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Fo metodoloji Jezuit yo te genyen an te fèt pou anpeche yon konpreyansyon klè ke pap legliz Wòm nan se antikris pwofesi Bib la. Chak sèl refòmatè Pwotestan te rive rekonèt e idantifye verite sa a. Se poutèt sa, lè istwa egzak gason tankou Ribera ak Louis de Alcazar te prezante piblikman nan tan lontan, pa pawòl ak pa piblikasyon, istwa gason tankou Ribera ak Louis de Alcazar te sèvi nan objektif pou demontre efò satanik yo te fè pou anpeche yon bon konpreyansyon de “moun peche a.” Temwayaj ekri oswa temwayaj pale ki te ekspoze objektif entwodiksyon metodoloji satanik sa yo kòrèk toutotan yo ale, men Satan t ap chèche kache plis pase senpleman prèv biblik ki idantifye antikris la kòm pap Wòm nan.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Gen verite nan liv Revelasyon an ki te kouvri anba konfizyon fo sistèm sa yo nan entèpretasyon biblik pwodui, sistèm ki andeyò sijè nonm lan ki nimewo li se sis san swasantsis. Youn nan verite sa yo se san dout verite ki reprezante lè yo konprann sèt legliz yo nan devlopman ki pi plen yo. Gen verite ki chita anndan sèt legliz yo ki pale dirèkteman ak istwa ki te kòmanse 11 Septanm 2001 epi ki fini nan kriz lwa dimanch lan. Satan te chèche kenbe limyè sa a antere, e li te envante metodoloji satanik yo pou bouche plizyè pyè presye verite ki chita nan liv Revelasyon an, pa sèlman idantifikasyon pap Wòm nan kòm antikris la.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Anvan “nonm peche a” te revele an 538, mesye tankou Eusebius ak Victorinus te atake liv Revelasyon an nan yon tantativ pou bouche leve pouvwa pap la. Pi ta nan listwa, Kris te akonpli pwomès Li te fè Tiyatir e Li te fè parèt zetwal maten Refòm nan (Wycliffe), epi apre sa, Satan te fè parèt de pèsonaj istorik enpòtan pou defann epi kontinye travay satanik li a. Lagè ki te dire lontan sou devlopman verite a, ki rive nan pik li lè sekrè liv Revelasyon an louvri, (jis anvan fen tan gras la) gen ladan li limyè ki soti nan sèt legliz yo, yon limyè Miller pa t janm rekonèt, ni Sè White nonplis; men li ka fasilman demontre ke ni Miller ni Lespri Pwofesi a soutni nouvo limyè a, paske nouvo limyè pa janm kontredi ansyen limyè.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Se yon reyalite nou genyen verite a, e nou dwe kenbe ak tenasite pozisyon ki pa ka souke yo; men nou pa dwe gade avèk sispisyon sou okenn nouvo limyè Bondye ta ka voye, epi di: Vrèman, nou pa ka wè nou bezwen plis limyè pase ansyen verite nou te resevwa jiska prezan, e nan li nou etabli. Pandan nou kenbe pozisyon sa a, temwayaj Temwen Fidèl la aplike repwòch li a sou ka pa nou yo: ‘Epi ou pa konnen ou malere, mizerab, pòv, avèg, ak toutouni.’ Moun ki santi yo rich, ki vin ogmante ak byen, epi ki pa bezwen anyen, yo nan yon kondisyon avègman konsènan vrè eta yo devan Bondye, epi yo pa konnen sa.” Review and Herald, 7 out 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Tès prensipal pou yon nouvo limyè se si li pa kontredi verite ki deja etabli, epi si li soutni verite fondamantal yo.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Lè puisans Bondye rann temwayaj sou sa ki verite a, verite sa a dwe rete pou tout tan kòm verite a. Pa dwe gen okenn sipozisyon ki vini apre, ki kont limyè Bondye bay la, yo pa dwe aksepte. Moun ap leve ak entèpretasyon Ekriti yo ki, pou yo menm, se verite, men ki pa verite. Verite pou tan sa a, Bondye ban nou li kòm yon fondasyon pou lafwa nou. Se Li menm ki anseye nou sa ki verite a ye. Yonn ap leve, epi ankò yon lòt, ak nouvo limyè ki kontredi limyè Bondye te bay anba demonstrasyon Sentespri Li a.” Selected Messages, liv 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satan te fè liv Revelasyon an tounen sib atak li depi lè Jan te ekri mesaj ki ladan l yo. Jezi te di:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Men, je nou beni, paske yo wè; e zòrèy nou, paske yo tande. Paske an verite mwen di nou sa: anpil pwofèt ak moun jis te anvi wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo. Matye 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Benediksyon ki atache ak wè ak tande a se benediksyon pou konprann mesaj Revelasyon Jezi Kris la. Lè Jan te reprezante moun ki nan “dènye jou” yo, ki wè epi ki tande mesaj la, li tonbe atè pou l adore zanj Gabriyèl la, ki tousuit te fè Jan konnen pou l pa fè sa.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Epi mwen menm Jan, mwen te wè bagay sa yo, epi mwen te tande yo. E lè mwen te fin tande ak wè yo, mwen tonbe ajenou pou m adore devan pye zanj ki te montre m bagay sa yo. Lè sa a, li di m: Gade, pa fè sa; paske mwen se yon sèvitè ansanm avè w, ak frè w yo pwofèt yo, ak moun ki kenbe pawòl liv sa a: adore Bondye. Revelasyon 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriyèl ak Jan toude se èt ki kreye, ki dwe adore sèlman Kreyatè a. Anpil pwofèt ak moun jis, ansanm ak zanj yo, te anvi “wè” ak “tande” mesaj Rèl Mitanuit la lè li repete nan fen mond lan.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kris te di: ‘Byennere zye nou, paske yo wè; ak zòrèy nou, paske yo tande. Paske anverite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo’ [Matthew 13:16, 17]. Byennere zye ki te wè bagay yo te wè an 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Mesaj la te bay. Epi pa dwe gen okenn reta nan repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Talè konsa, dapre dispozisyon Bondye, y ap bay yon mesaj ki pral vin tounen yon gwo rèl. Lè sa a, Dànyèl pral kanpe nan plas li, pou li bay temwayaj li.” Manuscript Releases, volim 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Sa moun ki jis yo (Jan) ansanm ak parèy sèvitè yo (zanj yo) te swete wè, se te akonplisman final Kri Minwi a nan fen Adventis la, lè tè a t ap klere anba glwa Bondye. Manifestasyon final sa a nan pouvwa ki nan dènye lapli a rive grasa devwalman Revelasyon Jezikri a.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Konsènan sali sa a, pwofèt yo te fè anpil rechèch e yo te egzaminen avèk anpil swen, yo menm ki te pwofetize sou gras ki te dwe vin jwenn nou an; yo t ap chèche konnen ki sa, oswa ki kalite tan, Lespri Kris la ki te nan yo a t ap fè konnen, lè li t ap rann temwayaj davans sou soufrans Kris la, ak sou glwa ki te dwe swiv yo. Se te revele yo ke se pa pou tèt pa yo, men se pou nou, yo t ap sèvi bagay sa yo, bagay ki kounye a anonse nou pa moun ki te preche levanjil la ban nou avèk Sentespri a ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo anvi gade ladan yo. Se poutèt sa, mare ren lespri nou, rete vijilan, epi mete espwa nou nèt nan gras ki gen pou pote ban nou nan revelasyon Jezikri. 1 Pyè 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Pwofèt yo, moun ki jis yo, ak zanj yo te swete viv nan tan kote “gras” la, oswa pouvwa Bondye a, vide sou moun pandan akonplisman final Kri Minwi a. “Gras” sa a, ki se pouvwa kreyatif Bondye a, pote bay lèzòm lè Revelasyon Jezi Kris la louvri. Satan konnen ke mwayen pou transmèt pouvwa kreyatif Bondye a bay pèp Li a reyalize atravè mesaj ki louvri nan liv Revelasyon an; se poutèt sa, pi gwo efò li se te simen konfizyon, siprime, epi kouvri limyè ki genyen nan liv Revelasyon an. Limyè sa a pa sèlman idantifikasyon nonm peche a, paske tout refòmatè Pwotestan yo te deja dokimante verite sa a nèt ale depi plizyè syèk.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè mwen yon gwo vwa, tankou son yon twonpèt, ki t ap di: Mwen se Alfa ak Omega, premye a ak dènye a; epi: Sa ou wè, ekri l nan yon liv, epi voye l bay sèt legliz ki nan Azi yo; bay Efèz, ak Smèn, ak Pègam, ak Tiyatir, ak Sàd, ak Filadèlfi, ak Lawodise. Epi mwen vire pou m wè vwa ki t ap pale avè m nan. Lè m fin vire, mwen wè sèt gwo lanp an lò; epi nan mitan sèt gwo lanp yo, yon moun ki te sanble ak Pitit lòm nan, abiye ak yon rad ki long jouk nan pye, epi senti nan pwatrin li ak yon sentiwon an lò. Tèt li ak cheve li te blan tankou lenn, blan tankou nèj; epi je li yo te tankou yon flanm dife; epi pye li yo te tankou kwiv poli, tankou si yo t ap boule nan yon founo; epi vwa li te tankou bri gwo dlo anpil. Li te gen sèt zetwal nan men dwat li; epi nan bouch li t ap soti yon nepe byen file, file sou toude bò; epi figi li te tankou solèy la lè l klere nan tout fòs li. Lè mwen wè li, mwen tonbe nan pye li tankou yon moun ki mouri. Epi li mete men dwat li sou mwen, li di m: Nou pa bezwen pè; mwen se premye a ak dènye a. Mwen se sila a ki vivan an, e mwen te mouri; epi gade, mwen vivan pou tout tan tout tan. Amèn; epi mwen gen kle lanfè ak lanmò. Ekri bagay ou wè yo, ak bagay ki la kounye a, ak bagay ki gen pou rive apre sa. Revelasyon 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Pandan Advantis te kenbe metodoloji “istorisis” la, yo te rekonèt ke tout legliz ki nan Revelasyon de ak twa yo repete nan dènye legliz la. Malerezman, nan fen diznevyèm syèk la, Satan te deja ap fèmen je Advantis yo sou metodoloji sakre a, pwoteksyon li bay la, ansanm ak pratik li a, antanke yon pati esansyèl nan responsablite yo kòm “gadyen gran verite pwofesi yo.” Menm lè metodoloji a t ap mete sou kote nan Advantis la, te toujou genyen moun ki te aplike metodoloji sakre a. Nou sèvi ak liv la, Story of the Seer of Patmos, kòm yon temwayaj pou lefèt ke aplike tout legliz yo nan istwa Lawodise a se yon aplikasyon valab nan pwofesi a. Men ekstrè ki soti nan liv sa a ki fè pwen m ap pale a.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Il faudrait se souvenir que, de même que l’expérience d’Éphèse, de Smyrne et de Pergame se répétera dans la dernière Église avant la seconde venue du Christ, ainsi l’histoire de Thyatire aura son pendant dans la dernière génération.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell fè remake avèk presizyon ke eksperyans kat premye legliz yo repete, oubyen jan li di a, “ap gen korespondan pa li nan dènye jenerasyon an.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
«Li te aplike tès la, men tout bagay te montre davans ane 1843 kòm tan lè mond lan dwe resevwa Sovè li a. Kondisyon pèp la nan premye avènman Kris la te repete kounye a.» Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell t ap pale konsènan William Miller ki te idantifye ane 1843 kòm Dezyèm Vini Kris la, epi li fè konnen kondisyon premye avènman an te repete nan epòk Millerit yo. Haskell te gen rezon, epi Sè White konfime ke Miller li menm te reprezante pa Jan Batis.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Menm jan Jan Batis te anonse premye avni Jezi a epi li te pare chemen an pou vini Li, konsa tou William Miller ak moun ki te mete tèt yo ansanm avè l yo te pwoklame dezyèm avni Pitit Bondye a.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel menm fè konnen ke pandan istwa Pègam nan, (twazyèm legliz la ki reprezante konpwomi Krisyanis la ak idolatri), istwa Sades, senkyèm legliz la, te repete.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Te gen yon tan nan istwa Pergam, lè Krisyanis te panse Pèganis te mouri; men an reyalite, relijyon ki te parèt tankou yo te bat li a, se li menm ki te genyen. Pèganis, apre yo te batize l, te antre nan legliz la. Nan jou Sàd, istwa sa a te repete.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis se te legliz Refòm nan ki te leve kanpe e ki te pwoteste kont manti satanik papote a, men anvan travay yo te fini, yo te deja kòmanse retounen lavil Wòm. Yo te panse, menm jan ak legliz Pègam lan, ke papalis la te mouri; men an reyalite, li te toujou vivan. Haskell idantifye tou ke sou legliz rès la ap klere “reyon akimile tout syèk ki pase yo.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
«Sou dènye legliz sa a—rès la,—reyon ki akimile nan tout syèk ki pase yo klere.» Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Mwen pa vle di Haskell te rekonèt ke istwa pwogresif sèt legliz yo reprezante a te akonpli tou nan istwa ansyen Izrayèl la, men li sètènman soutni verite sa a lè li ekri ke “reyon akimile tout tan pase yo” “klere” sou “dènye legliz la.” Ansyen Izrayèl la enkli nan “reyon” “tan pase yo.” E menm si li soutni prensip ki nesesè pou rekonèt senbolis sèt legliz yo nan istwa ansyen Izrayèl la, mwen pa sèten jis nan ki pwofondè li te rekonèt paralèl senbòl sa yo reprezante yo. Mwen sèten tou li pa t rekonèt yon aspè ki pi enpòtan toujou nan istwa sèt legliz yo reprezante yo, yon aspè n ap mennen sou li a.
We will address this truth in our next article.
Nou pral abòde verite sa a nan pwochen atik nou an.