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.
Ny hafatra nentin’ireo Loholona Jones sy Waggoner tamin’ny fikomiana tamin’ny 1888 dia ny hafatry ny fanamarinana amin’ny finoana amin’ny tena izy. Ny Protestantisma nihemotra dia milaza fa ny fanamarinana omen’ny fahafatesan’i Kristy teo amin’ny hazo fijaliana dia manarona ny olona ao anatin’ny fahotany, nefa ny rany kosa tsy tena manaisotra ny fahotany akory. Ity fampianaran-diso ity dia mametraka ny fanesorana ny ota amin’ny Fiavian’i Kristy Fanindroany, amin’izay dia ovàna amin’ny fomba mahagaga ny mpanota. Ny Protestantisma nihemotra ary, amin’ny fomba ofisialy hatramin’ny 1957, ny Adventisma Laodiseana, dia milaza fa i Kristy dia Solontenantsika ihany, fa tsy Ohatra ho antsika. Herintaona talohan’ny 1888, dia nanoratra izao manaraka izao Rahavavy White.
“‘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 I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left.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….
“‘Homena anareo Aho fo vaovao, ary fanahy vaovao no hataoko ao anatinareo.’ Mino amin’ny foko manontolo aho fa esorina hiala amin’izao tontolo izao ny Fanahin’Andriamanitra, ary ireo izay nahazo fahazavana lehibe sy tombontsoa nefa tsy nanararaotra izany dia izy no ho voalohany havela. Nampalahelo ka nampiala ny Fanahin’Andriamanitra izy ireo. Ny asan’i Satana amin’izao fotoana izao, eo am-piasany amin’ny fo sy amin’ny fiangonana ary amin’ny firenena, dia tokony hampangovitra ny mpianatra rehetra ny faminaniana. Akaiky ny farany. Aoka hitsangana ny fiangonantsika. Aoka ho tsapan’ny fon’ny mambran’ny tsirairay ny hery mahavita mampiova fo avy amin’Andriamanitra, ary amin’izay dia ho hitantsika ny fihetsehana lalina ataon’ny Fanahin’Andriamanitra. Tsy famelan-keloka noho ny ota fotsiny akory no hany vokatry ny fahafatesan’i Jesosy. Nanao sorona tsy manam-petra Izy, tsy mba hanesorana ny ota ihany, fa mba hampodiana amin’ny laoniny koa ny toetra maha-olona, hampihaingonana azy indray, hanarenana azy hiala amin’ny sisan-javatra rava nahazo azy, ary hahatonga azy ho mendrika ny fanatrehan’Andriamanitra….”
“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….
“I Kristy no tohatra izay hitan’i Jakoba, ka ny fotony niorina tamin’ny tany ary ny ambaratonga tampony nahatratra ny lanitra avo indrindra. Izany no mampiseho ny fomba voatendry hahazoana famonjena. Isika dia tsy maintsy miakatra ambaratonga iray manaraka ny iray amin’ity tohatra ity. Raha misy amintsika hovonjena amin’ny farany, dia ho amin’ny alalan’ny fifikirana amin’i Jesosy tahaka ny amin’ny ambaratongan’ny tohatra izany. Kristy dia natao ho an’ny mino fahendrena sy fahamarinana, fanamasinana ary fanavotana….”
“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.
“Hisy fianjerana mahatsiravina hiseho amin’ireo izay mihevitra fa mijoro mafy izy satria manana ny fahamarinana; nefa tsy ananany izany araka izay ao amin’i Jesosy. Ny fotoana fohy isehoan’ny fitandremana latsaka dia mety handentika fanahy iray ho amin’ny fandringanana tsy azo arenina intsony. Ny ota iray dia mitarika ho amin’ny faharoa, ary ny faharoa manomana làlana ho an’ny fahatelo, ary toy izany hatrany. Isika, amin’ny maha-iraky ny Tompo mahatoky antsika, dia tsy maintsy mifona Aminy mandrakariva mba hotandrovina amin’ny heriny. Raha mivily na dia iray santimetatra monja aza hiala amin’ny adidy isika, dia tandindomin-doza hanohy amin’ny lalan’ny ota izay mifarana amin’ny fahaverezana mandrakizay. Misy fanantenana ho antsika tsirairay avy, saingy amin’ny làlana iray ihany—dia ny fifikirana mafy amin’i Kristy sy ny fampiasana ny hery rehetra mba hahatratrarana ny fahatanterahan’ny toetrany.
“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….
“Indro ity fivavahana feno fihatsaram-belatsihy ity, izay manao tsinontsinona ny ota ary tsy mitsahatra mitoetra amin’ny fitiavan’Andriamanitra ny mpanota, dia mampahery ny mpanota hino fa hovonjen’Andriamanitra izy na dia mbola manohy amin’ny ota aza izy, sady fantany fa ota izany. Izany no ataon’ny maro izay milaza fa mino ny fahamarinana ankehitriny. Sarahina amin’ny fiainany ny fahamarinana, ary izany no antony tsy ananany hery intsony handresy lahatra sy hampibebaka ny fanahy. Tsy maintsy hampiasaina avokoa ny hery rehetra, ny fanahy rehetra, ary ny hozatra rehetra mba hialana amin’izao tontolo izao, ny fanaony, ny fitondran-tenany, ary ny lamaodiny….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Raha esorinareo ny ota ary mampihatra finoana velona ianareo, dia ho anareo ny haren’ny fitahian’ny lanitra.” Selected Messages, boky faha-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.”
Ny fivavahana sandoka hoe “fivavahana tsara fanahy be loatra” an’ny Protestanta nihemotra tamin’ny fahamarinana dia naorina ho foto-pampianarana ofisialy tamin’ny fiandohan’ny taranaka fahefatra amin’ny Advantisma tamin’ny taona 1957. Nampiditra famaritana ny fanamarinana izany izay “mamporisika ny mpanota hino fa hovonjen’Andriamanitra izy raha mbola mitoetra ao amin’ny ota.” Ny hazo fijaliana dia mampianatra fa “ny famelan-keloka ny ota dia tsy hany vokatry ny fahafatesan’i Jesosy,” satria “Izy no nanao ilay sorona tsy manam-petra tsy mba hanesorana ny ota ihany, fa koa mba hamerenana amin’ny laoniny ny toetra maha-olombelona, hampahatsaràna azy indray, hanorina azy indray avy amin’ny faharavany, ary hanao azy ho mendrika ny fanatrehan’Andriamanitra.”
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.
Ny fikomiana tamin’ny 1957 dia mampiseho fa ny voan’ny fikomiana izay nafafy tamin’ny 1863, avy eo nitsimoka tamin’ny 1888, ary izay notondrahana taorian’izany tamin’ny hafatra sandoka asehon’ilay boky navoaka tamin’ny 1919 (The Doctrine of Christ), dia namokatra tamin’ny farany ny vokatry ny fanambaràna ampahibemaso fa ny “finoan’ny marina” tany am-boalohany, izay asehon’ny takela-bato roa an’i Habakoka, dia nesorina ankehitriny ka nosoloina tamin’ilay famaritana voahozongozona momba ny “fanamarinana amin’ny finoana” izay hita ao amin’ny Protestantisma nihemotra tamin’ny finoana. Ilay mpaminany tsy nankatò avy tany Joda dia niverina ho amin’ny fiangonan’ny mpaneso ka niara-nihinana tamin’ilay mpaminany mpandainga tao Betela.
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.
Ny hafatra ho an’ny fiangonana Laodikeana, izay natolotra voalohany tamin’ny hetsiky ny Millerita tamin’ny 1856, ary avy eo indray tamin’ny fiangonana Laodikeana tamin’ny 1888, dia nolavina isaky ny dingana nalehany. Io hafatr’i Jones sy Waggoner io, izay araka an-dRahavavy White dia sady hafatra ho an’i Laodikea no hafatry ny fanamarinana amin’ny finoana, dia nolavina, teo ambanin’ny fiheverana fa ireo mpikomy izay nandà azy dia niaro ireo mari-pamantarana fahiny! Ireo mari-pamantarana izay notehiriziny dia fototra noforonin’ny olombelona ihany, izay miorina eo ambonin’ny fasika.
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.
Ny hafatry ny hoe “fanamarinana amin’ny finoana” izay nasehon’i Jones sy Waggoner tamin’ny taona 1888 dia nahitana ny zava-misy momba ny filazantsara marina, izay manambara fa izay nohamarinina dia nohamasinina koa. Nohamafisiny fa ny hohamarinina dia ny “tena” hanaovana masina, fa tsy fotsiny ny “hambara ara-dalàna” ho masina. Ny hafatr’i Jones sy Waggoner, izay nolazain-dRahavavy White fa efa notoriny nandritra ny taona maro talohan’ny fikomiana tamin’ny 1888, dia manambara fa rehefa isaina ho an’ny olona ny fanamarinana, dia omena miaraka amin’izay ihany koa ny fanamasinana.
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.
Tsy mety ho amin’ny fomba hafa izany, fa na ny fanamarinana na ny fanamasinana dia tanterahina amin’ny alalan’ny fanatrehan’ny Fanahy Masina ao amin’ny mino. Ny fanamarinana sy ny fanamasinana dia teny roa fotsiny izay ilazana singa roa amin’ny asa iray ihany izay tanterahina ao anatin’ny mino amin’ny alalan’ny fanatrehan’ny Fanahy Masina.
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?”
Io ilay hafatr’i Mosesy indrindra no nolavin’ireo mpikomy niaraka tamin’i Kora, ka nolavina indray tamin’ny taona 1856, avy eo indray tamin’ny 1888, ary nony farany naorina ampahibemaso ho teôlôjian’ny famonjena an’ny Advantisma Laodiseana tamin’ny 1957. Nampisotro faharerahana an’Andriamanitra izany fikomiana mitohy izany, fa hoy ny vahoaka: “Izay rehetra manao ratsy dia tsara eo imason’i Jehovah, ary ireny no ankasitrahany; na koa hoe: Aiza ny Andriamanitry ny fitsarana?”
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.
Hoy izy ireo hoe: “izay manota dia nohamarinina tamin’ny ran’i Kristy, ary sitrak’Andriamanitra izy, na dia mbola manohy manota aza.” Izany no fitaka ara-panahy asehon’ny hafatra ho an’i Laodikia (vahoaka voatsara), satria na dia ambaran’i Kristy ho “ory, sy mampalahelo, sy mahantra, sy jamba, ary mitanjaka” aza ny Laodikiana, dia mino izy fa “manan-karena, sy nitombo fananana, ary tsy manan-java-mahory.” Ary ao anatin’izany toe-piainana izany dia efa eo am-bavan’ny Tompo hovahana hiala Izy ireo.
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.
Ireo mahatoky ao amin’ny tantaran’ny Millerita izay naharitra tamin’ny fanandramana ny fahadisoam-panantenana voalohany tamin’ny 1844, araka ny anehoana azy ao amin’i Jeremia toko faha-dimy ambin’ny folo, andininy faha-dimy ambin’ny folo ka hatramin’ny faha-iray amby roapolo, amin’ny maha-mpanorina mahatokin’ny tempoly azy, izay efa nampanantenaina fa raha tsy hiverina ho amin’ny “fiangonan’ny mpaneso” izy ireo, dia ho tonga “vavan’Andriamanitra,” dia niverina ho amin’ny “fiangonan’ny mpaneso” (izay asehon’ilay mpaminany mpandainga tao Betela), ka niova ho Laodiseana, eo an-tsisin’ny havoakan’Andriamanitra hiala amin’ny vavany, nefa tsy fantany izany.
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.”
Ny toe-piainan’ny Advantisma Laodiseana tamin’ny 11 Septambra 2001 dia nasehon’ny toe-piainan’ny Protestanta tamin’ny 11 Aogositra 1840 ho tandindona. Ireo tantara roa ireo kosa dia nasehon’ny Jiosy mpanambany sy mpifanditra ho tandindona, tamin’ny nidinan’ny Fanahy Masina tamin’ny batisan’i Kristy. Ao amin’ireo tantara telo ireo dia vahoaka voafidy taloha iray no nolalovana, ary mbola eo am-pandalovana azy ankehitriny. Ny Iraky ny Fanekena tamin’ny andron’i Jaona Mpanao Batisa dia hiditra ao amin’ny fanekena miaraka amin’ireo izay nofaritan’i Petera ho “tarana voafidy.”
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.
Fa ianareo kosa dia taranaka voafidy, fisoronana mpanjaka, firenena masina, vahoaka voatokana ho Azy; mba hanehoanareo ny fiderana an’Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; dia ianareo izay fahiny tsy vahoaka, fa ankehitriny dia vahoakan’Andriamanitra; izay tsy nahazo famindrampo, fa ankehitriny kosa dia efa nahazo famindrampo. 1 Petera 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.
Petera dia nanondro ny vahoaka vaovao voafidy tamin’ny androny, dia ny fiangonana kristiana izany. Izy ireo no nofidina ho “taranaka voafidy,” tamin’ny fotoana izay samy nanondroan’i Kristy sy Jaona Mpanao Batisa ny vahoaka voafidy teo aloha ho taranaky ny menarana.
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.
Ry taranaky ny menarana, ahoana no ahafahanareo, izay ratsy, miteny zava-tsoa? Fa avy amin’ny haben’izay mameno ny fo no itenenan’ny vava. Matio 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.
Ny taranaka izay nandalo dia “taranaky ny menarana”, izay tandindon’i Satana—ilay biby mandady amin’ny faminanian’ny Baiboly. Ny taranaka izay nandalo dia efa nameno ny kapoakan’ny fotoam-pitsapana nomena azy, ary tao anatin’ny taranaka efatra dia niorim-ponenana tao amin’ny toetran’ny menarana izy. Nampivelatra ny handrin’ny vehivavy janga izy. Izany no antony mahatonga ireo loholona dimy amby roapolo ao amin’ny Ezekiela toko faha-valo ho vonona hiankohoka amin’ny masoandro. Efa namorona ny toetran’ny fahefam-panjakana papaly izy.
“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.
“Ny hafatry ny anjely fahatelo dia efa nalefa ho amin’izao tontolo izao, mampitandrina ny olona tsy handray ny mariky ny bibidia na ny sariny eo amin’ny handriny na eo amin’ny tanany. Ny mandray izany marika izany dia midika ho tonga amin’ilay fanapahan-kevitra nataon’ilay bibidia ihany, sy hanohana ireo hevitra mitovy aminy, amin’ny fanoherana mivantana ny Tenin’Andriamanitra.” Review and Herald, 13 Jolay 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.
Ny mariky ny bibidia dia mariky ny lehilahin’ny ota, izay ny papa any Roma sady solontena ara-nofo an’i Satana. Ny tonga amin’ny saina iray ihany amin’ny bibidia dia ny tonga amin’ny saina iray ihany amin’i Satana, izay aseho an’ohatra ho menarana misy poizina.
“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.
“Mba hahazoana tombontsoa sy voninahitra araka izao tontolo izao, dia notarihina ny fiangonana hitady ny fankasitrahana sy ny fanohanan’ireo lehibe etỳ an-tany; ary rehefa toy izany no nandavany an’i Kristy, dia voatarika izy hanolotra fankatoavana amin’ilay solontenan’i Satana—dia ny evekan’i Roma.” 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.
Amin’ny taranaka faran’ny vahoaka iray voafidy fahiny, ny toetrany dia maneho ny toetran’i Satana. Ny “taranaka voafidy” izay tamin’ny andro lasa dia tsy vahoakan’Andriamanitra, dia voafidy amin’ny alalan’ny fizotran’ny fitsapana sy fanadiovana ary fanamasinana. Ireo izay maharitra amin’ny fizotry ny fitsapana dia voafidy hiditra amin’ny fifandraisan’ny fanekena amin’Andriamanitra. Ny Tompo dia niditra tamin’ny fanekena tamin’ny fiangonana kristiana, avy eo indray tamin’ny Advantisma Millerita, ary manao izany indray Izy amin’ireo efatra arivo amby efatra alina sy iray hetsy.
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.
Rehefa miditra amin’ny fanekena miaraka amin’ilay vahoakan’Andriamanitra vao nofidina ny Tompo (izay fahiny tsy vahoakan’Andriamanitra), dia tonga eo aminy Izy amin’ny maha-Iraky ny Fanekena Azy. Ao anatin’ireo tantara telo tsirairay avy izay manatanteraka ny Malakia toko faha-3, dia misy iraka iray manomana ny lalana ho an’Ilay Iraky ny Fanekena. Jaona Mpanao Batisa no iraka voalohany, izay tandindon’ny iraka faharoa sy fahatelo. William Miller no iraka faharoa. Miara-manorina ny toetran’ilay iraka izay manomana ny lalana ho an’Ilay Iraky ny Fanekena ho avy sy hiditra amin’ny fanekena miaraka amin’ny iray hetsy sy efatra arivo amby efatra alina ny toetra ara-paminaniana ananan’i Jaona Mpanao Batisa sy William Miller.
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.
Ireo iraka telo izay manomana ny làlana ho an’i Kristy, Izay Iraky ny Fanekena, mba ho tonga tampoka ao amin’ny tempoliny, dia maneho asa iray tanterahina amin’ny andron’ny fitsarana famotorana, izay mifarana amin’ny fitsarana fanatanterahana.
“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.’
“Amin’ny andro farany amin’ny tantaran’ity tany ity, dia havaozina ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny. ‘Ary amin’izany andro izany no hanaovako fanekena ho azy amin’ny bibidia any an-tsaha sy ny voro-manidina eny amin’ny habakabaka ary ny zava-mandady amin’ny tany; ary hotorotoroiko tsy ho eo amin’ny tany ny tsipìka sy ny sabatra ary ny ady, ka hampandriako amim-piadanana izy. Ary hifamofo aminao ho Ahy mandrakizay Aho; eny, hifamofo aminao ho Ahy amin’ny fahamarinana sy ny fitsarana sy ny famindram-po ary ny famelan-keloka Aho. Hifamofo aminao ho Ahy amin’ny fahatokiana tokoa Aho; ary ho fantatrao Jehovah.’”
“‘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.
“‘Ary amin’izany andro izany dia hihaino Aho, hoy Jehovah; hihaino ny lanitra Aho, ary ny lanitra hihaino ny tany; ary ny tany hihaino ny vary sy ny divay ary ny diloilo; ary ireo kosa hihaino an’i Jezreela. Ary hamboleko ho Ahy eo amin’ny tany izy; ary hamindra fo amin’ilay tsy nahazo famindram-po Aho; ary hilaza amin’izay tsy oloko hoe: Oloko ianao; ary izy hamaly hoe: Andriamanitro Hianao.’ Hosea 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Amin’izany andro izany,... ny sisa amin’ny Isiraely sy izay afa-nandositra tamin’ny taranak’i Jakoba,... dia hiankina amin’i Jehovah, dia Ilay Iray Masin’ny Isiraely, amin’ny fahamarinana.’ Isaia 10:20. Avy amin’ny ‘firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona’ dia hisy ireo izay hamaly amim-pifaliana ny hafatra hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’ Hiala amin’ny sampy rehetra izay mamatotra azy amin’ity tany ity izy ireo, ary ‘hiankohoka eo anatrehan’Ilay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano.’ Hanafaka ny tenany amin’ny fatorana rehetra izy, ary hijoro eo anatrehan’izao tontolo izao ho tsangambaton’ny famindram-pon’Andriamanitra. Mankatò ny fitakiana rehetra avy amin’Andriamanitra, dia ho fantatry ny anjely sy ny olona izy ho ireo izay ‘mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Apokalypsy 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.
“‘Indro, ho avy ny andro, hoy Jehovah, izay haha-tratran’ny mpijinja ny mpiasa amin’ny fangadiana, ary haha-tratran’ny mpanitsakitsa-boaloboka izay mamafy voa; ary ny tendrombohitra hitete divay mamy, ary ny havoana rehetra hiempo. Ary haveriko [hampiova] ny fahababoan’ny Isiraely oloko, ka hanorina ireo tanàna rava izy sy honina ao; hamboly tanim-boaloboka izy ka hisotro ny divay avy aminy; hanao saha ihany koa izy ka hihinana ny vokatra avy aminy. Ary hamboleko eo amin’ny taniny izy, ka tsy hongotana intsony hiala amin’ny taniny izay nomeko azy, hoy Jehovah Andriamanitrao. Amosa 9:13–15.’” Review and Herald, 26 Febroary 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.
Ny toko fahatelo ao amin’i Malakia dia tanteraka tamin’ny andron’i Kristy sy tamin’ny andron’ny Millerita, ary ireo tantara roa ireo no manondro ny fahatanterahany amin’ny andro farany. Sister White dia mampifanaraka ny fahatanterahan’ny toko fahatelo ao amin’i Malakia amin’ny asan’i Kristy fanadiovana ny tempoly.
“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.
“Тамплийг дэлхийн худалдан авагчид ба худалдагчдаас цэвэрлэхдээ, Есүс зүрх сэтгэлийг нүглийн бузарлалаас—сүнсийг завхруулдаг газрын хүсэл тачаал, аминч хүслийн шунал, муу зуршлаас—цэвэрлэх Өөрийн эрхэм зорилгыг тунхагласан. Малахи 3:1–3 эш татав.” 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.
Ny fanadiovan’i Kristy ny tempoly dia naneho ny asany amin’ny fanadiovana ny fon’ilay mpanota mibebaka. Nandritra ny asa fanompoany teo amin’ny olona, dia indroa Izy no nanadio ny tempoly teto an-tany.
“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).
Hoy ilay mpaminany hoe: “Ary nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ary tonga fonenan’ny devoly” (Apokalypsy 18:1, 2). Io no hafatra mitovy amin’ilay nomen’ny anjely faharoa. Rava Babylona, “satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany” (Apokalypsy 14:8). Inona izany divay izany?—Ny fampianarany sandoka. Nomeny an’izao tontolo izao ny sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ilay lainga izay nolazain’i Satana tamin’i Eva voalohany tao Edena—ny tsy fahafatesan’ny fanahy araka ny natiora. Fahadisoana maro mitovy razana amin’ireo no naeliny patrana, ka “mampianatra ny didin’olona ho fampianarana” (Matio 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.
“Rehefa nanomboka ny asam-panompoany ampahibemaso Jesosy, dia nanadio ny Tempoly tamin’ny fanimbazimbana feno fahavetavetana natao taminy Izy. Anisan’ny asa farany tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, ao amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava ilay tanàna lehibe, satria izy no nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia re ny feo avy any an-danitra manao hoe: ‘Mivoaha avy aminy, ry oloko, mba tsy handraisanareo anjara amin’ny fahotany, ary mba tsy handraisanareo amin’ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary Andriamanitra nahatsiaro ny helony’ (Apokalypsy 18:4, 5).” Selected Messages, boky 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.
Tamin’ny fahatanterahan’ny Malakia toko fahatelo, Jaona Mpanao Batisa no iraka izay nanomana ny lalana ho an’i Jesosy, amin’ny maha-Iraky ny Fanekena Azy, mba ho avy tampoka ao amin’ny tempoliny ka hanadio izany indroa. Tao anatin’ny asa fanompoany naharitra telo taona sy tapany, dia nanadio ny tempoly Izy tamin’ny fiandohan’ny asa fanompoany sy tamin’ny fiafarany, ka izany no nanambara fa ny asa fanadiovana dia manana fiandohana izay maneho ny fiafarana. I Jesosy mandrakariva no maneho ny fiafarana amin’ny alalan’ny fiandohana, ary mifanaraka amin’ny asany amin’ny maha-Alfa sy Omega Azy, dia nanomboka sy nifarana tamin’ny fanadiovana ny tempoly ireo telo taona sy tapany.
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.
Tamin’ny fiafaran’ireo telo taona sy tapany dia nalatsany ny ra izay nanamafy ny fanekena, ka nahatanteraka ny faminanian’i Daniela toko faha-sivy fa Izy no hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray, ary eo afovoany no hanesorana Azy.
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.
Ary rehefa afaka ny roa amby enim-polo herinandro dia hovonoina ny Mesia, nefa tsy ho an’ny tenany; ary ny vahoakan’ilay mpanapaka izay ho avy no handrava ny tanàna sy ny fitoerana masina; ary ho tahaka ny safo-drano no hahataperan’izany, ary mandra-pahatongan’ny faran’ny ady dia efa voatendry ny fandravana. Ary hampiorina fanekena amin’ny maro mandritra ny herinandro iray izy; ary amin’ny antsasaky ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy; ary noho ny fielezan’ny fahavetavetana dia hataony lao izany, dia mandra-pahatongan’ny fahatanterahana aza, ary izay efa voatendry dia hararaka amin’izay natao lao. Daniela 9:26, 27.
We will continue this study in the next article.
Hanohy izao fianarana izao isika ao amin’ny lahatsoratra manaraka.
“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.
“Mety ho voasoratra pejy misesy ny amin’ireo zavatra ireo. Fihaonambe manontolo dia efa voasindron’ny lalivay mitovy amin’ireo foto-kevitra voaolana. ‘Fa ny mpanankarena ao aminy dia feno herisetra, ary ny mponina ao aminy dia niteny lainga, ary ny lelany dia fitaka ao am-bavany.’ Hiasa ny Tompo hanadio ny fiangonany. Lazaiko aminareo marina tokoa fa efa hihodina sy hanongana izay andrim-panjakana antsoina amin’ny anarany ny Tompo.”
“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?
“Marina tokoa rahoviana no hanombohan’ity dingan’ny fanadiovana ity, dia tsy azoko ambara; nefa tsy hahemotra ela izany. Ilay mitana ny vaniny eny an-tànany no hanadio ny tempoliny ho afaka amin’ny fahalotoana ara-pitondrantena. Hodioviny tanteraka ny famoloany. Manana ady amin’izay rehetra manao na dia ny tsy rariny kely indrindra aza Andriamanitra; satria amin’izany no andavany ny fahefan’Andriamanitra, sady ametrahany ao anaty loza ny anjara tombontsoany amin’ny fanavotana noho ny sorona fampihavanana, dia ilay fanavotana noraisin’i Kristy an-tànana ho an’ny zanakalahy sy zanakavavin’i Adama rehetra. Mahasoa va ny mizotra amin’ny lalana izay halan’Andriamanitra? Mahasoa va ny mametraka afo hafahafa eo amin’ny fanakelezanareo mba hatolotra eo anatrehan’Andriamanitra, ka hilaza hoe tsy mampaninona izany?”
“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.’
“Tsy araka ny filaharan’Andriamanitra ny hanangonana zavatra be loatra ao Battle Creek ho ivon-toerana. Efa miseho ankehitriny ilay toe-javatra izay naseho tamiko ho fampitandremana. Marary ny foko noho izany fanehoana izany. Nanome fampitandremana ny Tompo mba hisorohana izao toe-javatra mampihena fitondran-tena izao, nefa tsy nohenoina izany. ‘Hianareo no fanasin’ny tany; fa raha ny sira no very ny tsirony, inona no hampanasiavina azy? Tsy mahasoa na inona na inona intsony izy, afa-tsy hariana any ivelany ka hohitsahin’ny olona.’”
“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.
Miantso ny rahalahiko aho mba hifoha. Raha tsy misy fiovana mitranga haingana, dia tsy maintsy hambarako amin’ny vahoaka ny zava-misy; fa tsy maintsy ovaina izao toe-javatra izao; tsy tokony ho mpitantana sy tale intsony amin’ny asa manan-danja sy masina toy izao ny olona tsy niova fo. Miaraka amin’i Davida dia terena isika hilaza hoe: “Fotoana ho Anao, Jehovah ô, ny hiasa; fa foanan’izy ireo ny lalànao.” Special Testimonies, 30, 31.