In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Ao amin’ireo lahatsoratra roa teo aloha izay namaly ilay fandikana manokana milaza fa ny Etazonia no nanehoana mialoha tamin’ireo “mpandroba amin’ny firenenao” izay “hametraka ny fahitana” ao amin’ny Daniela toko faha‑iraika ambin’ny folo andininy faha‑efatra ambin’ny folo, dia nanonona andalan-teny avy amin’ny penin’i Ellen White isika izay milaza hoe: “Ny mambran’ny fiangonana dia hosedraina sy hotsapaina tsirairay avy.” Izany fizotran’ny fanaporofoana sy fitsapana ary fanasivanana izany, izay aseho ho Ilay Iraky ny fanekena ao amin’ny Malakia toko faha‑telo, manadio ny volafotsy sy ny volamena, dia efa mandeha ankehitriny. Ao amin’ny Malakia toko faha‑telo dia aseho ny fanadiovana.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Ary hipetraka tahaka ny mpanadio sy mpanefy volafotsy Izy; ary hodioviny ny zanak’i Levy, sady hodioviny toy ny volamena sy volafotsy izy, mba hahafahany manatitra fanatitra amin’ny fahamarinana ho an’i Jehovah. Dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy toy ny tamin’ny taona taloha. Malakia 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Ireo izay mifikitra amin’ny hevitra fa i Etazonia no tandindona izay mampiorina ny fahitana dia tsy afaka na tsy vonona hahatakatra fa ny hafatra izay nesorina tamin’ny tombo-kase tamin’ny volana Jolay 2023 no manadio ireo kandidà mba ho isan’ny iray hetsy sy efatra arivo sy efatra alina. Tao amin’ny synagoga tany Kapernaomy no nanehoana an’ohatra mialoha ny fanadiovana farany ny iray hetsy sy efatra arivo sy efatra alina.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
Hoy Jesosy taminy mazava hoe: “Misy aminareo tsy mino;” ary nampiany hoe: “Koa izany no nilazako taminareo fa tsy misy olona mahay manatona Ahy, raha tsy omban’ny Raiko azy izany.” Tiany ho takatr’izy ireo fa raha tsy voasarika ho eo Aminy izy ireo, dia satria tsy misokatra amin’ny Fanahy Masina ny fony. “Fa ny olona araka ny nofo tsy mandray ny zavatry ny Fanahin’Andriamanitra; fa fahadalana aminy izany; ary tsy hainy fantarina izany, satria araka ny Fanahy no amantarana azy.” 1 Korintiana 2:14. Amin’ny finoana no anatrehan’ny fanahy ny voninahitr’i Jesosy. Miafina izany voninahitra izany mandra-pirehetan’ny finoana ao amin’ny fanahy amin’ny alalan’ny Fanahy Masina.
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
«Noho ny fananarana natao ampahibemaso noho ny tsi-finoany dia vao mainka nihataka tamin’i Jesosy ireto mpianatra ireto. Tezitra mafy izy, ary satria naniry ny handratra ny Mpamonjy sy hanome fahafaham-po ny lolompon’ny Fariseo, dia nitodika niala taminy ka nandao Azy tamim-panamavoana. Efa nanao ny safidiny izy,—naka ny endrika ivelany fa tsy ny fanahy, ny akora ivelany fa tsy ny votoatiny. Tsy niverina intsony ny fanapahan-keviny tatỳ aoriana; fa tsy niara-nandeha tamin’i Jesosy intsony izy.»
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Eo an-tànany ny famolany, ary hodioviny tokoa ny famoloany, ka hangoniny ao an-tsompitra ny variny.’ Matio 3:12. Anisan’ny fotoanan’ny fanadiovana izany. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Satria feno zava-poana sy fireharehan-tena loatra izy ireo ka tsy handray fananaranana, sady tia izao tontolo izao loatra ka tsy hanaiky fiainam-panetre-tena, dia maro no niala tamin’i Jesosy. Mbola maro koa no manao izany ankehitriny. Voasedra amin’izao andro izao ny fanahy tahaka ny nanandramana ireo mpianatra tao amin’ny synagoga tany Kapernaomy. Rehefa ampitaina mivantana amin’ny fo ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovana tanteraka ao amin’ny tenany; nefa tsy manaiky handray ny asa mitaky fandavan-tena izy. Koa tezitra izy rehefa miharihary ny fahotany. Miala izy sady tafintohina, tahaka ireo mpianatra nandao an’i Jesosy ka nimonomonona hoe: ‘Sarotra izany teny izany; iza no mahahaino izany?’” Ilay Fitiavan’Andriamanitra, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Amin’ny hoe “tenin’ny fahamarinana” no nanehoana ny volamena sy ny volafotsy ao amin’ny fanoharana nataon’i Malakia momba ny fanadiovana farany ny tempoly an’ireo iray hetsy sy efatra amby efatra alina.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Indro, halefako ny irako, ka izy no hanamboatra ny lalana eo alohako; ary ny Tompo, izay tadiavinareo, dia ho avy tampoka ao amin’ny tempoliny, dia ilay iraky ny fanekena, izay ifalianareo: indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no mahazaka ny andro hahatongavany? ary iza no haharitra raha vao miseho Izy? fa Izy dia tahaka ny afon’ny mpanadio volafotsy, ary tahaka ny savony fanasan-damba. Malakia 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Ny mpaminany rehetra, anisan’izany i Malakia, dia manondro ny andro farany. Ao amin’ny voalohan’ireo lahatsoratra ireo no nanononantsika ny The 1888 Materials, pejy 403, izay ampahafantarana antsika hoe: “Izay mionona amin’ny fahalalana tsy lavorary ananany ankehitriny momba ny Soratra Masina, ka mihevitra izany ho ampy ho famonjena azy, dia miantehitra amin’ny fitaka mahafaty. Maro ireo izay tsy tena voaomana tsara amin’ny fandresen-dahatra ara-tsoratra masina, ka tsy hahafahany mamantatra ny fahadisoana sy manameloka ny lovantsofina sy ny finoanoam-poana rehetra izay natolotra ho toy ny fahamarinana.” Ireo voatondro ao amin’io andalana io ihany “dia tsy mpianatra akaiky ny Baiboly,” izay “tsy nianatra tamim-pikasana” ireo “andalan-tenin’ny Soratra Masina” izay ahitana “tsy fitovian-kevitra.” Ireo anatonina “dia tsy mamaky ny Baiboly [mba] handraisany ho an’ny fanahiny ny tsoka sy ny hanina matavy. Tsy tsapany fa izany no feon’Andriamanitra miteny aminy. Fa raha tiantsika ny hahatakatra ny lalan’ny famonjena, raha tiantsika ny hahita ny taratry ny Masoandron’ny fahamarinana,” dia “tsy maintsy mandinika ny Soratra Masina tamim-pikasana” izy ireo.
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Ny lahatsoratra voalohany dia nanondro fa ny iray amin’ireo singa mandrafitra ny môdely faminaniany diso fitari-dalana dia ilay andalan-teny ao amin’ny The Great Controversy, izay milaza hoe: “Romanisma ao amin’ny Tontolo Taloha sy ny Protestantisma nihemotra ao amin’ny Tontolo Vaovao dia hanaraka lalana mitovy amin’izany manoloana ireo izay manome voninahitra ny didy rehetra avy amin’Andriamanitra.” The Great Controversy, 615. Ny fandikany manokana dia milaza fa io fehezanteny io dia manondro ny “Romanisma” ho tantara lasa ary ny “Protestantisma nihemotra” ho izao tontolo maoderina izao. Taorian’ny porofo ara-pitsipi-pitenenana fa ny fampiharana ataon’izy ireo amin’io fehezanteny io dia navily tamin’ny heviny marina, dia tsy naneho fanafoanana ampahibemaso ny fampiharana diso izy ireo. Raha ny marina aza, dia ilay andalan-teny ihany no nampiasainy hanaovana dokambarotra ny fivoriana Zoom manaraka hataon’izy ireo. Kanefa ampahafantarina antsika fa “Tokony hampitombointsika amin’ny rehetra ny maha-zava-dehibe ny fikarohana amim-pahazotoana ny fahamarinana avy amin’Andriamanitra, mba hahafantarany fa fantany tokoa izay atao hoe fahamarinana.” Tsy nisy ezaka natao hanafoanana ilay filazana diso, izay toa porofo fa ireo mampandroso io fampiharana diso io dia tsy “mikaroka amim-pahazotoana” mba “hahafantatra izay atao hoe fahamarinana.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Hatramin’ny fiandohan’ity adihevitra ity dia nohatonintsika izy io tahaka ny hoe mihoatra noho ny tsy fitovian-kevitra tsotra fotsiny eo amin’ny fahamarinana sy ny fahadisoana momba izay asehon’ny mpandroba ny olonao, ary mbola mijoro amin’izany toerana izany aho. Ny lahatsoratra momba ny bokin’i Daniela dia efa tonga tamin’ny laharana faharoa zato, izay nametrahana tamin’ny fomba mazava sy araka ny tokony ho izy ny hevitry ny andininy telo ambin’ny folo ka hatramin’ny dimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo. Ireo andininy ireo dia maneho ny tantara manomboka amin’ny taona 1989 ka hatramin’ilay lalàna Alahady ho avy tsy ho ela, izay hita ao amin’ny andininy faha-efapolo ao amin’ny Daniela iraika ambin’ny folo.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Nofantarintsika ho io tantara miafina ao amin’ny andininy faha-efapolo io tantara io. Efa nofaritantsika koa fa rehefa milaza i Rahavavy White hoe: “ny boky izay voaisy tombo-kase dia tsy ny Apokalypsy, fa ilay ampahany amin’ny faminanian’i Daniela mifandray amin’ny andro farany,” dia ny tantara miafina ao amin’ny Daniela toko faha-iraika ambin’ny folo andininy faha-efapolo no “ilay ampahany amin’ny faminanian’i Daniela.” Ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo dia maneho ny fahamarinana ara-paminaniana izay voavaha tombo-kase amin’ny andro farany. Noho izany, ireo andininy telo ireo dia aseho koa ho samy ny “Fanambaran’i Jesosy Kristy” sy ny “Kotrokorana Fito” ao amin’ny bokin’ny Apokalypsy, izay voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pitsapana. Rehefa manondro an’io “ampahany amin’ny bokin’i Daniela” io i Rahavavy White, dia milaza toy izao ny andalan-teny misy izany fanambarana izany:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Aoka tsy hisy hihevitra, satria tsy hainy hazavaina ny hevitry ny marika rehetra ao amin’ny Apokalypsy, fa tsy misy ilàna azy aminy ny mandinika ity boky ity amin’ny fiezahana hahalala ny hevitry ny fahamarinana raketiny. Ilay Iray izay nanambara ireo zava-miafina ireo tamin’i Jaona dia hanome ho an’izay mikatsaka ny fahamarinana amin-kafanam-po santatry ny zavatra any an-danitra. Ireo izay misokatra ny fony handray ny fahamarinana dia ho afaka hahatakatra ny fampianarany, ary homena azy ny fitahiana nampanantenaina ho an’ireo izay ‘mihaino ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ao anatiny.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Ao amin’ny Apokalypsy no ihaonan’ireo bokin’ny Baiboly rehetra sy amarànany. Eto no ahitana ny famenon’ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa dia fanambarana. Tsy ny Apokalypsy no boky voaisy tombo-kase, fa ilay ampahan’ny faminanian’i Daniela izay mifandray amin’ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky, mandra-pihavin’ny andro farany.’ Daniela 12:4.” Asan’ny Apostoly, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Ny teny hoe “complement” dia midika hoe mitondra ho amin’ny fahatanterahana. Ny ampahany amin’ny bokin’i Daniela izay mifandray amin’ny andro farany, ka voasokatra amin’ny fotoanan’ny farany, dia tanterahina rehefa atambatra, “andalana manaraka andalana” amin’ny “Fanambaran’i Jesosy Kristy,” sy “ny Kotrokorana Fito.” Ireo fanehoana telo ireo no hafatra voasokatra, ary noho izany dia maneho ny “tenin’ny fahamarinana” izay ampiasaina mba “hanadiovana” ny iray hetsy sy efatra arivo amin’ny fanadiovana farany ny tempoly ao amin’i Malakia, araka ny aseho ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’i Daniela iraika ambin’ny folo. Ny andininy eo afovoany no andininy anehoana ny adihevitra ankehitriny, ary noho izany dia maneho ilay adihevitra mitovy tanteraka izay natrehin’ny Millerita tao amin’ny tantara ara-paminanian’izy ireo.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Ny milaza fa i Etazonia no “jiolahin’ny firenenao” ao amin’ny andininy faha-efatra ambin’ny folo dia mifanaraka tanteraka amin’ireo Protestanta tao amin’ny tantara Millerita izay nilaza fa i Antiokosy Epifana no nasehon’ireo jiolahy. Ny fifandirana dia hanadio ny rotsak’orana amin’ny volamena sy ny volafotsy, nefa ny zava-dehibe kokoa dia izao: navela ny fifandirana mba hitarihana ireo izay asehon’ny Levita ao amin’ny Malakia toko fahatelo handalina lalindalina kokoa noho ny hatramin’izay ny Tenin’Andriamanitra ara-paminaniana. Ilay “Lehilahy mitondra borosy fanadiovana loto” ao amin’ny nofin’i William Miller dia mamafa ankehitriny ireo vola madinika sy firavaka sandoka hiala ao amin’ny efitrano, mialoha ny asany amin’ny fanangonana indray ireo firavaka tena izy ho amin’ny filaharana lavorary izay mamirapiratra avo folo heny noho ny masoandro.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
Ny ady hevitra dia navela hitranga mba hanatanterahana indrindra izany asa izany; fa efa nampahafantarina antsika fa: “Hampihetsika ny olony Andriamanitra; raha tsy mahomby ny fomba hafa, dia hisy hevi-diso hiditra eo aminy, izay hanivana azy, ka hampisaraka ny akofa amin’ny vary. Ny Tompo miantso izay rehetra mino ny teniny mba hifoha hiala amin’ny torimaso. Efa tonga ny fahazavana sarobidy, izay mifanaraka amin’izao andro izao. Fahamarinana ara-Baiboly izany, mampiseho ireo loza izay efa eo anoloantsika indrindra. Io fahazavana io dia tokony hitarika antsika ho amin’ny fandalinana mazoto ny Soratra Masina sy ho amin’ny fandinihana faran’izay hentitra ny toeran-kevitra izay ijoroantsika. Tian’Andriamanitra ny mba handinihana lalina sy amim-paharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny toeran’ny fahamarinana. Tsy tokony hitoetra amin’ny fiheverana an-tendrony sy ny hevitra manjavozavo momba izay mahaforona ny fahamarinana ny mino.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
Ny “fivilian-diso” izay avelany sy ampiasainy mba hampifoha ny olony masina izay matory dia “fifandirana taloha.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Eo amin’ny tantara sy ny faminaniana, ny Tenin’Andriamanitra dia maneho ny fifanandrinana naharitra ela teo amin’ny fahamarinana sy ny fahadisoana. Mbola mitohy ihany izany fifanandrinana izany. Izay zavatra efa nisy dia mbola haverina indray. Hovelomina indray ny ady hevitra fahiny, ary hitsangana tsy an-kijanona ny foto-kevitra vaovao. Kanefa ny olon’Andriamanitra, izay tamin’ny finoany sy ny fahatanterahan’ny faminaniana no nandray anjara tamin’ny fanambarana ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia mahalala tsara izay ijoroany. Manana fanandramana sarobidy noho ny volamena tsara indrindra izy. Tokony hiorina mafy tahaka ny vatolampy izy, mitana tsy miova hatramin’ny farany ilay fiandohan’ny fahatokiany.” Selected Messages, boky faha-2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Ang kontrobersiya tungkol sa “mga tulisan ng iyong bayan” ay isang matandang kontrobersiya mula sa kasaysayan ng mga Millerita, na siyang “pasimula ng kanilang pagkakatiwala” na sila ay inutusang ingatang “matatag hanggang sa wakas.” Ang “pasimula ng” “pagkakatiwala” ng isang daan at apatnapu’t apat na libo ay ang mga saligang katotohanan na inilarawan sa mga tsart ng mga pioneer noong 1843 at 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Mitady hampivily ny sain’ireo rahalahintsika sy anabavintsika hiala amin’ny asa fanomanana vahoaka iray haharitra amin’izao andro farany izao ny fahavalo. Ny famitahany feno hafetsena dia natao hitarihana ny saina hiala amin’ireo loza sy adidy mifanandrify amin’izao fotoana izao. Ataony ho tsinontsinona ny fahazavana izay nentin’i Kristy avy tany an-danitra homena an’i Jaona ho an’ny olony. Ampianariny fa ireo toe-javatra izay eo anoloantsika indrindra dia tsy ampy lanja mba handraisana fiheverana manokana. Ataony tsy manan-kery ny fahamarinana avy any an-danitra, ary robainy ny olon’Andriamanitra amin’ny fanandramany taloha, ka omeny siansa sandoka ho solony.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny lalan-drazana, izay làlana tsara, ka mandehana eo aminy.”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Aoka tsy hisy hitady handrava ny fanorenan’ny finoantsika,—dia ireo fanorenana izay napetraka tany am-piandohan’ny asantsika, tamin’ny fandalinana ny Teny amim-bavaka sy tamin’ny fanambarana. Eo ambonin’ireo fanorenana ireo no nanorenanay nandritra ny dimampolo taona farany. Mety hihevitra ny olona fa nahita lalana vaovao izy, ary afaka mametraka fanorenana mafimafy kokoa noho izay efa napetraka. Kanefa fitaka lehibe izany. Fa tsy misy olona mahavetraka fanorenana hafa afa-tsy izay efa napetraka.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Tamin’ny lasa dia maro no niroso tamin’ny fanorenana finoana vaovao, sy tamin’ny fananganana foto-kevitra vaovao. Nefa hafiriana no nijoro ny trano naoriny?—Vetivety dia rava izany; fa tsy naorina teo ambonin’ny Vatolampy izy.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Tsy voatery niatrika ny filazan’olona va ny mpianatra voalohany? Tsy voatery nihaino teoria sandoka va izy ireo, ary rehefa vita izay rehetra azony natao, dia niorina mafy ka nanao hoe: ‘Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa napetraka’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Koa tsy maintsy hazonintsika mafy hatramin’ny farany ny fiandohan’ny fahatokisantsika. Teny feno hery no nalefan’Andriamanitra sy Kristy ho amin’ity vahoaka ity, nampivoaka azy hiala amin’izao tontolo izao tsikelikely, teboka isanisany, ho ao amin’ny mazava madio an’ny fahamarinana ankehitriny. Miaraka amin’ny molotra voakasiky ny afo masina, ny mpanompon’Andriamanitra dia nanambara ny hafatra. Ny fanononana avy amin’Andriamanitra dia nanisy tombo-kase ny maha-marina sy maha-izy azy tokoa ny fahamarinana nambara.” Review and Herald, March 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
Ny “lalana fahiny” ao amin’i Jeremia dia ireo “fanorenana izay napetraka tamin’ny fiandohan’ny asantsika.” Ireo fahamarinana ireo dia naorina “teo ambonin’ny Vatolampy,” ary tao amin’ny tantaran’ny Millerita, ireo fahamarinana fototra ireo no hafatry ny “fahamarinana ankehitriny” izay notorìna tamin’ny 1842 sy 1843 ary 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Enga anie Andriamanitra hanampy anao handray ny teny izay nolazaiko. Aoka izay mitsangana ho mpiambina amin’Andriamanitra eo ambonin’ny mandan’i Ziona ho lehilahy mahita ny loza mialoha ny vahoaka,—lehilahy mahay manavaka ny marina sy ny diso, ny fahamarinana sy ny tsi-fahamarinana.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Efa tonga ny fampitandremana: Tsy misy na inona na inona azo avela hiditra izay hampikorontana ny fototry ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanala ny tongotsika hiala amin’ilay sehatra izay nametrahana azy isika, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nitady fahazavana. Moa heverinareo va fa azoko afoina ny fahazavana nomen’Andriamanitra ahy? Ho tahaka ny Vatolampin’ny mandrakizay izany. Izy no efa nitari-dalana ahy hatramin’ny nanomezana azy. Ry rahalahy sy anabavy, velona Andriamanitra ary manjaka sy miasa anio. Ny tànany no eo amin’ny familiana, ary ao amin’ny fitantanany no anodinany ny kodia araka ny sitrapony. Aoka tsy hifikitra amin’ny taratasy ny olona, ka hilaza izay hataony sy izay tsy hataony. Aoka kosa izy hifikitra amin’i Jehovah Andriamanitry ny lanitra. Dia hamirapiratra ao amin’ny tempolin’ny fanahy ny fahazavan’ny lanitra, ary ho hitantsika ny famonjen’Andriamanitra.” Review and Herald, 14 Aprily 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Ny hafatra izay nambara “tamin’ny 1842, 1843, ary 1844” dia ilay hafatra aseho eo amin’ilay tabilao fototra 1843. Tamin’ny volana Mey 1842, dia navoaka ny tabilao 1843 miisa telonjato. Ellen White sy ireo mpisava lalana dia samy nijoro ho vavolombelona fa ilay tabilao dia fahatanterahan’ny didy ao amin’ny Habakoka toko faha-roa mba hanoratra ny fahitana sy hampazava izany eo ambonin’ny tabilao. Tao anatin’izany tantara izany indrindra dia nisy mpitory Millerita telonjato, ary ny mpahay tantaran’ny SDA dia manamarina ny zava-misy fa samy nampiasa ilay tabilao 1843 izy rehetra.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Inona no manosika olona iray hilaza fa diso ny famantarana nataon’ireo mpisava lalana an’i Roma ho “mpandroba ny olonao”, araka ny aseho eo amin’ilay tabilao? Inona no manosika olona iray handray izany filazana izany? Kanefa, inona kosa no manosika antsika izay milaza fa manaiky ny fahatakaran’ireo mpisava lalana fa i Roma no asolo ny fitenenana hoe “mpandroba ny olonao”, nefa raha ny marina dia tsy mahay miaro izany fahatakarana izany ho an’ny tenantsika isika?
In the first article we cited the following passage:
Tamin’ilay lahatsoratra voalohany dia notanisainay izao andalan-teny manaraka izao:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Na dia manao ahoana aza ny fandrosoan’ny sain’ny olombelona, aoka izy tsy hihevitra na indray mipi-maso akory aza fa tsy ilaina ny fikarohana lalina sy mitohy ny Soratra Masina mba hahazoana fahazavana lehibe kokoa. Amin’ny maha-vahoaka antsika dia antsoina isika tsirairay mba ho mpianatry ny faminaniana. Tsy maintsy miambina amim-pahazotoana isika mba hahafahantsika mamantatra izay taratry ny fahazavana rehetra izay hasehon’Andriamanitra amintsika.” Testimonies, volume 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Mino aho fa ilay “fahazavana izay omen’Andriamanitra” ankehitriny “ho antsika” dia izao: mbola tsy nifoha tanteraka isika ho amin’ny andraikitsika mba hahatakatra manokana ny andininy dimy ambin’ny folo voalohany ao amin’ny Daniela toko fahiraika ambin’ny folo, ary tsy mbola takatsika fa ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo amin’io toko io ihany no maneho ireo fahamarinana izay manatanteraka ny fanadiovana farany sy ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Raha tsy nisy hevi-diso nampidirina tao amin’ity tantara ity mihitsy, dia ho porofo izany fa mailo tanteraka isika. Kanefa izao adihevitra izao no manaporofo ny mifanohitra amin’izany.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
Ny zava-misy fa tsy misy fifandirana na fikorontanana eo amin’ny olon’Andriamanitra dia tsy tokony hoheverina ho porofo mazava fa mihazona mafy ny fampianarana marina izy ireo. Misy antony tokony hatahorana fa mety tsy manavaka mazava ny fahamarinana sy ny fahadisoana izy ireo. Rehefa tsy misy fanontaniana vaovao atsangan’ny fandinihana ny Soratra Masina, rehefa tsy misy fahasamihafan-kevitra miseho izay hitarika ny olona handinika ny Baiboly ho an’ny tenany mba hahazoany antoka fa manana ny fahamarinana izy, dia hisy maro ankehitriny, tahaka ny tamin’ny andro fahiny, izay hifikitra amin’ny lovantsofina sy hivavaka amin’izay tsy fantany akory....
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Hanaitra ny olony Andriamanitra; raha tsy mahomby ny fomba hafa, dia hisy hevi-diso hampidirina eo aminy, izay hanivana azy, ka hampisaraka ny akofa amin’ny vary. Miantso izay rehetra mino ny teniny ny Tompo mba hifoha hiala amin’ny torimaso. Tonga ny fahazavana sarobidy, izay mifanaraka amin’izao andro izao. Fahamarinan’ny Baiboly izany, mampiseho ny loza izay efa mananontanona antsika. Izany fahazavana izany dia tokony hitarika antsika ho amin’ny fandinihana mazoto ny Soratra Masina sy ho amin’ny fizahana faran’izay hentitra ny foto-kevitra izay ijoroantsika. Tian’Andriamanitra mba hohadihadina lalina sy amim-paharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny foto-kevitry ny fahamarinana. Ny mpino dia tsy tokony hionona amin’ny vinavina sy ny hevitra manjavozavo momba izay mahaforona ny fahamarinana. Ny finoany dia tsy maintsy miorina mafy eo ambonin’ny tenin’Andriamanitra, mba hahafahany, rehefa tonga ny fotoam-pitsapana ka entina eo anatrehan’ny filankevitra izy hamaly ny amin’ny finoany, manome antony ny amin’ny fanantenana izay ao anatiny, amin’ny fahalemem-panahy sy ny fahatahorana.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Tohizo, tohizo, tohizo. Ny lohahevitra atolotsika amin’izao tontolo izao dia tsy maintsy ho zava-misy velona amintsika. Zava-dehibe izany, ka rehefa miaro ireo foto-pampianarana izay heverintsika ho lahatsoratra fototry ny finoana isika, dia tsy tokony hamela ny tenantsika na oviana na oviana hampiasa hevitra fandresen-dahatra izay tsy tena marina tanteraka.” Testimonies, boky faha-5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Rehefa mandroso amin’ity fandinihana momba ireo mpandroba ny olon’Andriamanitra ity isika, dia hasehontsika fa ny adihevitra momba ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo teo amin’ny Protestanta sy ny Millerita dia mitovy tanteraka amin’ny adihevitra eo amin’ny fandikana vaovao sy manokana izay milaza fa i Etazonia, fa tsy i Roma, no mametraka ny fahitana. Ny fiheverana fa ny The Great Controversy dia mampiasa ny fiteny hoe “tontolo taloha” mba hamantarana tantara lasa dia “vinavina sy hevitra tsy voafaritra mazava,” ary izany dia ohatra iray amin’ny “adihevitra izay tsy marim-pototra tanteraka.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Ireo izay nampiasa io andalan-teny io mba hanohanana ny fiheverany fa diso ny Millerites tamin’ny namantarany an’i Roma ho mpandroba ny vahoakanao, dia tokony hanefa ny adidiny kristiana ka hanaisotra ampahibemaso ny filazany, satria tsy azo tohanana izany, na ara-pitsipitenenana na ara-tantara. Ary ho anareo izay mipetraka etsy an-tsisiny amin’ity adihevitra ity, ianareo dia tompon’andraikitra hizara marina ny tenin’ny fahamarinana, satria nantsoina ho olona tsirairay ianareo mba ho mpianatry ny faminaniana, fa tsy mpanaraka ny hevitr’olona.
Men wrest the Scriptures to their own destruction.
Satria ny olona, ka avadiny hitarika ho amin’ny fandringanana ny tenany ihany, ny Soratra Masina.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Ary hevero ho famonjen’ny Tompontsika ny fahari-pony; tahaka ny nanoratan’i Paoly rahalahintsika malala aminareo koa araka ny fahendrena nomena azy; tahaka izany koa ao amin’ny epistily rehetra nosoratany, izay ambarany ao ireo zavatra ireo; ary ao anatin’izany dia misy zavatra sasany sarotra ho azo, izay ahodinkodin’ireo tsy nahita fianarana sy tsy mafy orina, tahaka ny anaovany ny Soratra Masina hafa koa, ho amin’ny fandringanana ny tenany. Koa ianareo, ry malala, satria fantatrareo rahateo izany zavatra izany mialoha, dia mitandrema fandrao hotarihin’ny fahadisoan’ny ratsy fanahy koa ianareo ka hiala amin’ny fahamafisan-toeranareo. Fa mitomboa amin’ny fahasoavana sy amin’ny fahalalana an’i Jesosy Kristy Tompontsika sy Mpamonjy. Ho Azy anie ny voninahitra ankehitriny sy mandrakizay. Amena. 2 Petera 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Ambaran’i Petera fa ny “tsy mahalala sy tsy miorina” no “manova” ny Soratra Masina “ho amin’ny fandringanana azy ihany.” Mifanaraka amin’izany zava-misy izany ny fampitandreman’i Rahavavy White miverimberina amintsika mba hianatra ho an’ny tenantsika isika. Raha tsy manatanteraka ny andraikitsika amin’ny maha-mpianatry ny faminaniana antsika isika, dia isika ihany no mametra ny fandringanana ho antsika.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Ireo jiolahin’ny vahoakanao no mampiorina ny fahitana, ary Solomona dia milaza fa izay tsy misy fahitana dia levona ny vahoaka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia very ny vahoaka; fa sambatra izay mitandrina ny lalàna. Ohabolana 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Ny iray amin’ireo famaritana ny hoe “maty antoka” dia ny atao miboridana. Izay misy fahatakarana diso ny fahitana, dia miorina amin’ny zava-misy fa ny tandindona izay mametraka ny fahitana dia tsy takatra, na koa takarina amin’ny fomba diso. Ny ho isan’ireo izay maty antoka ao amin’ny fampitandreman’i Solomona dia ny miantoka ilay fitanjahana asehon’ny Laodiseana izay aloa avy amin’ny vavan’ny Tompo amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Nahoana isika no hanaiky hevitra iray izay mampiseho amin’ny fomba diso ny hevitra mazava ao amin’ny fanamarihan-dRahavavy White momba ny tontolo taloha sy ny tontolo vaovao, sady mandà ny fanondroan’ny Millerita fa i Roma no mametraka ny fahitana, izay naseho mivantana teo amin’ny tabilao 1843, izay maneho ireo fahamarinana fototra iorenan’ny Advantisma, ary izay i Kristy, Ilay Vatolampin’ny taona rehetra, izay asehon’ny sary masina rehetra momba ny fanorenana?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Nefa izay trano rehetra aorina eo ambonin’ny fanorenana hafa noho ny Tenin’Andriamanitra dia hirodana. Izay, tahaka ny Jiosy tamin’ny andron’i Kristy, manorina eo ambonin’ny fanorenan’ny hevitry ny olombelona sy ny fiheverany, eo ambonin’ny fombafomba sy ny lanonana noforonin’ny olona, na eo ambonin’izay asa rehetra azony atao tsy miankina amin’ny fahasoavan’i Kristy, dia manorina ny rafitry ny toetrany eo ambonin’ny fasika miovaova. Ny tafio-drivotra mahery vokatry ny fakam-panahy dia handrava ilay fanorenana fasika ka hamela ny tranony ho rava eo amoron’ny fotoanan’izao tontolo izao.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“Koa izao no lazain’i Jehovah Tompo hoe: … Ary ny fitsarana hataoko ho amin’ny tsipika famarana, ary ny fahamarinana ho amin’ny firaka fandrefesana; ary ny havandra hifaoka ny fialofan’ny lainga, ary ny rano hanafotra ny toerana fiafenana.” Isaia 28:16, 17
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Nefa amin’izao andro izao ny famindram-po no mifona amin’ny mpanota. ‘Raha velona koa Aho, hoy Jehovah Tompo, dia tsy sitrako ny hahafatesan’ny ratsy fanahy; fa ny mba hialan’ny ratsy fanahy amin’ny alehany ka ho velona izy; miverena, miverena amin’ny lalan-dratsinareo; fa nahoana no te ho faty ianareo?’ Ezekiela 33:11. Ny feo miteny amin’ny tsy mibebaka anio dia feon’Ilay nitaraina tamin’ny fangirifirian’ny fony, raha nijery ilay tanànan’ny fitiavany Izy, nanao hoe: ‘Ry Jerosalema, ry Jerosalema, izay mamono ny mpaminany sy mitora-bato izay nirahina ho any aminao! impiry Aho no te hanangona ny zanakao, tahaka ny fanangonan’ny reniakoho ny zanany eo ambanin’ny elany, nefa tsy nety ianareo! Indro, avela ho lao aminareo ny tranonareo.’ Lioka 13:34, 35, R.V. Tao Jerosalema no nahitan’i Jesosy tandindon’izao tontolo efa nandà sy nanamavo ny fahasoavany. Nitomany ny aminareo Izy, ry fo mafy hatoka! Na dia tamin’ny fotoana nilatsahan’ny ranomason’i Jesosy teo an-tendrombohitra aza, dia mbola afaka nibebaka ihany Jerosalema ka ho afa-nandositra ny loza hanjo azy. Vetivety foana sisa no mbola niandrasan’ilay Fanomezana avy any an-danitra ny handraisany Azy. Dia toy izany koa, ry fo, mbola miteny aminao amin’ny feom-pitiavana Kristy hoe: ‘Indro, efa mitsangana eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka mamoha ny varavarana, dia hiditra ao aminy Aho ka hiara-misakafo aminy, ary izy Amiko.’ ‘Ankehitriny no andro ankasitrahana; indro, ankehitriny no androm-pamonjena.’ Apokalypsy 3:20; 2 Korintiana 6:2.
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Ianareo izay mametraka ny fanantenanareo amin’ny tena dia manorina eo ambonin’ny fasika. Kanefa mbola tsy tara loatra ny handosirana ny fandringanana mananontanona. Alohan’ny hipoahan’ny tafio-drivotra, mandosira ho amin’ilay fanorenana mafy orina. ‘Izao no lazain’i Jehovah Tompo: Indro, Izaho mametraka ao Ziona vato ho fanorenana, vato voazaha toetra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino dia tsy hihorohoro.’ ‘Mitodiha amiko, dia hovonjena ianareo, ry faran’ny tany rehetra; fa Izaho no Andriamanitra, ary tsy misy hafa.’ ‘Aza matahotra ianao, fa momba anao Aho; aza mivarahontsana, fa Izaho no Andriamanitrao; hampahery anao Aho; eny, hanampy anao Aho; eny, hanohana anao amin’ny tanana ankavanan’ny fahamarinako Aho.’ ‘Tsy ho menatra na hangaihay mandrakizay mandrakizay ianareo.’ Isaia 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka izao fandinihana izao.