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.
Mesej yang dibawa oleh Penatua Jones dan Waggoner dalam pemberontakan tahun 1888 ialah mesej pembenaran oleh iman dalam kebenaran yang sejati. Protestantisme murtad berhujah bahawa pembenaran yang disediakan oleh kematian Kristus di salib menutupi seseorang dalam dosanya, tetapi bahawa darah-Nya tidak benar-benar menghapuskan dosanya. Doktrin palsu ini meletakkan penyingkiran dosa pada Kedatangan Kedua, apabila orang berdosa kemudiannya diubah secara ajaib. Protestantisme murtad dan, secara rasmi sejak tahun 1957, Adventisme Laodikia mendakwa bahawa Kristus semata-mata ialah Pengganti kita, tetapi bukan Teladan kita. Setahun sebelum 1888, Sister White menuliskan yang berikut.
“‘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 I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left.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….
“‘Akansua foforo na mede bɛma mo, na honhom foforo nso na mede bɛhyɛ mo mu.’ Migye me koma nyinaa mu di sɛ Onyankopɔn Honhom no refi wiase no so rekɔ, na wɔn a wonyaa hann kɛse ne hokwan ahorow pii nanso wɔamfa anni dwuma yiye no, wɔn na wobedi kan agyaw wɔn hɔ. Wɔama Onyankopɔn Honhom no awerɛhow ma afiri wɔn ho. Satan adwuma a ɔreyɛ mprempren de reyɛ adwuma wɔ nkurɔfo koma so, ne asafo ahorow ne aman so no, ɛsɛ sɛ ɛma nkɔmhyɛ suafo biara ho popo no. Awiei no abɛn. Momma yɛn asafo ahorow nsɔre. Momma wɔmfa Onyankopɔn tumi a ɛsakra onipa no nhu no wɔ nnipa mmiako mmiako koma mu, na afei yebehu Onyankopɔn Honhom no kankan kɛse no. Bɔne fafiri nkutoo nyɛ Yesu wu no aba koro pɛ. Ɔbɔɔ afɔre a enni ano no, ɛnyɛ sɛnea bɔne bɛfi hɔ nko ara, na mmom sɛnea wɔbɛsan de onipa suban asi hɔ bio, ama ayɛ fɛ bio, asan akyekye afi ne mmubui mu, na wɔayɛ no sɛ ɔfata Onyankopɔn animpa mu…. ”
“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….
“Kristus ialah tangga yang dilihat oleh Yakub, yang pangkalnya bertumpu di bumi dan puncak tertingginya mencapai langit yang mahatinggi. Hal ini menunjukkan jalan keselamatan yang telah ditetapkan. Kita harus naik setingkat demi setingkat pada tangga ini. Jika pada akhirnya ada seorang pun di antara kita yang diselamatkan, hal itu terjadi kerana berpegang pada Yesus seperti pada anak-anak tangga. Kristus dijadikan bagi orang percaya hikmat dan kebenaran, pengudusan, dan penebusan….”
“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.
“Akan ada beberapa kejatuhan yang dahsyat oleh mereka yang mengira bahawa mereka berdiri teguh kerana mereka memiliki kebenaran; tetapi mereka tidak memilikinya sebagaimana adanya di dalam Yesus. Kelalaian sesaat boleh menjerumuskan satu jiwa ke dalam kebinasaan yang tidak dapat dipulihkan. Satu dosa membawa kepada dosa yang kedua, dan yang kedua menyediakan jalan bagi yang ketiga, dan seterusnya. Kita, sebagai utusan-utusan Allah yang setia, mesti sentiasa memohon kepada-Nya supaya dipelihara oleh kuasa-Nya. Jika kita menyimpang walau seinci pun daripada kewajipan, kita berada dalam bahaya untuk terus mengikuti suatu jalan dosa yang berakhir dalam kebinasaan. Ada harapan bagi setiap seorang daripada kita, tetapi hanya dalam satu jalan—dengan mengikatkan diri kita kepada Kristus, dan mengerahkan segala tenaga untuk mencapai kesempurnaan tabiat-Nya.”
“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….
“Agama yang tampaknya serba baik ini, yang meremehkan dosa dan yang terus-menerus berkutat pada kasih Allah kepada orang berdosa, mendorong orang berdosa untuk percaya bahwa Allah akan menyelamatkannya sementara ia tetap hidup dalam dosa dan ia mengetahui bahwa itu adalah dosa. Demikianlah cara banyak orang yang mengaku percaya kepada kebenaran masa kini bertindak. Kebenaran dipisahkan dari kehidupan mereka, dan itulah sebabnya kebenaran itu tidak lagi mempunyai kuasa untuk meyakinkan dan mempertobatkan jiwa. Harus ada pengerahan setiap urat saraf dan roh dan otot untuk meninggalkan dunia, adat kebiasaannya, praktik-praktiknya, dan mode-modenya….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“အကယ်၍ သင်သည် အပြစ်ကို ပယ်ရှား၍ အသက်ရှင်သော ယုံကြည်ခြင်းကို ကျင့်သုံးလျှင်၊ ကောင်းကင်၏ ကောင်းချီးမင်္ဂလာအရင်းအမြစ်ကြွယ်ဝမှုတို့သည် သင်၏အရာ ဖြစ်လိမ့်မည်။” Selected Messages, စာအုပ် 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.”
宗教的反基督复临宗派在1957年、复临信仰第四代伊始之际，将这种虚假的“好好先生式宗教”确立为官方教义。它提出了一种称义的定义，“鼓励罪人相信：即使他仍继续犯罪，上帝也会拯救他。” 十字架教导说：“罪得赦免并不是耶稣之死的唯一结果”，因为“祂献上无限的牺牲，不仅是为了除去罪，也是为了使人性得以恢复、重现其荣美、从废墟中重建，并被造成适合站立在上帝面前。”
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.
Pemberontakan tahun 1957 menunjukkan bahawa benih pemberontakan yang ditanam pada tahun 1863, yang kemudian bertunas pada tahun 1888, dan yang seterusnya disirami oleh pekabaran palsu yang dilambangkan oleh buku yang diterbitkan pada tahun 1919 (The Doctrine of Christ), akhirnya telah menghasilkan buah berupa suatu pernyataan terbuka bahawa “iman orang benar” yang asal, yang dilambangkan oleh dua loh Habakuk, kini telah disingkirkan dan digantikan dengan takrif “pembenaran oleh iman” yang telah dicemari, sebagaimana terdapat dalam Protestantisme murtad. Nabi yang tidak taat dari Yehuda itu telah kembali kepada perhimpunan para pengejek dan makan bersama nabi pendusta dari Betel.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Molaetsa o yang kerekeng ya Laodisea, o ileng wa hlahiswa pele ho mokgatlo wa Mamillere ka 1856, mme wa boela wa hlahiswa hape kerekeng ya Laodisea ka 1888, o ile wa hanelwa kgato e nngwe le e nngwe ya tsela. Molaetsa oo wa Jones le Waggoner, oo ho ya ka Kgaitsedi White e neng e le molaetsa o yang ho Laodisea, hape e le molaetsa wa ho bewa ya lokileng ka tumelo, o ile wa hanelwa, tlasa mohopolo wa hore marabele a neng a o hana, ha e le hantle a ne a sireletsa matshwao a kgale! Matshwao ao ba neng ba a sireletsa e ne e le motheo wa boithomelo ba bona ba botho, o hahilweng hodima lehlabathe.
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.
အေ.ဒီ. ၁၈၈၈ ခုနှစ်တွင် Jones နှင့် Waggoner တို့က တင်ပြခဲ့သော “ယုံကြည်ခြင်းအားဖြင့် ဖြောင့်မတ်ခြင်း” ဆိုင်ရာ သတင်းစကားတွင်၊ ဖြောင့်မတ်စေခြင်းခံရသောသူတို့သည် သန့်ရှင်းစေခြင်းလည်း ခံရကြသည်ဟု ဖော်ထုတ်ပြသော စစ်မှန်သော ဧဝံဂေလိတရား၏ အချက်အလက် ပါဝင်ခဲ့သည်။ ထိုသတင်းစကားသည် ဖြောင့်မတ်စေခြင်းခံရသည်ဟူသည် “တကယ်တမ်း” သန့်ရှင်းအောင် ပြုခြင်းကို ဆိုလိုပြီး၊ ဥပဒေသဘောအရ သန့်ရှင်းသည်ဟုသာ “ကြေညာ” ခံရခြင်း မဟုတ်ကြောင်း အလေးပေးဖော်ပြခဲ့သည်။ ၁၈၈၈ ခုနှစ် ပုန်ကန်မှုမတိုင်မီ နှစ်ပေါင်းများစွာကတည်းက မိမိသည် ထိုသတင်းစကားကို တင်ပြလာခဲ့ကြောင်း Sister White က ဖော်ပြခဲ့သော Jones နှင့် Waggoner တို့၏ သတင်းစကားသည်၊ ဖြောင့်မတ်စေခြင်းကို အပ်နှင်းတွက်ချက်ပေးသောအခါ သန့်ရှင်းစေခြင်းကိုလည်း တစ်ပြိုင်နက်တည်း ပေးအပ်ဝေငှတော်မူကြောင်းကို ဖော်ထုတ်ပြသည်။
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.
Akuhoya hwekupuka peni, osheshi okutumbulwa nokuyapulwa vyokuhungwa komukalo gumwe, moku kala moMhepo Iyapuki momwiitaveli. Okutumbulwa nokuyapulwa omamanya gavali aa popya poilonga yimwe, yi na omalyo avali, yi ningiwa mokati komwiitaveli mokukala moMhepo Iyapuki.
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?”
Ebo e le molaetsa oo Moshe a neng a o bolela oo marabele a Kora a ileng a o hana, oo hape o ileng oa hanoa ka 1856, hape ka 1888, ’me hamorao oa behoa pepeneneng e le thuto ea pholoho ea Adventisme ea Laodisea ka 1957. Borabele boo bo sa khaotseng bo ile ba lapatsa Molimo, hobane sechaba se ne se re: “E mong le e mong ea etsang bobe o lokile mahlong a Jehova, ’me o thabela bona; kapa, O kae Molimo oa kahlolo?”
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.
Ba re, “bao ba ntseng ba leofang ba beilwe ba lokile ka madi a Kreste, mme Modimo o a ba kgatlhegela, le fa ba tswelela go leofa.” Tsietso eno ya semowa ke yone e emetsweng ke molaetsa o o yang kwa Laodisea (setšhaba se se atlholwang), gonne le fa Kreste a supa Baloaodisea e le “ba ba tlhomolang pelo, le ba ba hutsafatsang, le bahumanegi, le difofu, le ba ba sa ikategang,” ba dumela gore ba “humile, ba humisitswe ka dithoto, mme ga ba tlhoke sepe.” Mme mo seemong seo, tota ba setse ba le gaufi le go kgwediwa mo molomong wa Morena.
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.
Ba tšepahalago ba histori ya Bamillerite bao ba kgotleletšego ka gare ga maitemogelo a manyami a pele ka 1844, bjalo ka ge ba emetšwe ke Jeremia kgaolong ya lesomepedi le tlhano, ditemaneng tša lesomepedi le tlhano go fihla go masomepedi a motšo o tee, bjalo ka baagi ba botegago ba tempele, bao ba bego ba holofeditšwe gore ge ba ka se boele go “phuthego ya bakweri,” ba tla fetoga “molomo” wa Modimo, ba ile ba boela go “phuthego ya bakweri” (yeo e emetšwego ke moporofeta wa maaka wa Bethele), gomme ba fetogela go Balaodikia, ba le kgauswi le go hlatšwa go tšwa molomong wa Modimo, eupša ga ba tsebe seo.
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.”
Xiyimo xo tiisiseko xa Vukhongeri bya Va-Adventista va Lawodikiya hi ti 11 Ndzhati 2001, a xi fanekiseriwe hi xiyimo xa Vaprotestente hi ti 11 Mhawuri 1840. Matimu wolawo mambirhi ma fanekiseriwe hi Vayuda lava a va kanetana, loko Moya lowo Kwetsima wu rhelela enkhubyeni wa Kriste. Eka matimu hinkwawo lawa manharhu, tiko leri a ri hlawuriwile khale a ri ri, naswona sweswi ra ha ri endleleni yo hundzuriwa ri siyiwa. Murhumiwa wa Ntwanano enkarhini wa Yohane Mubabatisi, a a ta nghena entwananweni na lava Petro a va vitaneke “rixaka leri hlawuriweke.”
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.
Tetapi kamu ialah keturunan yang terpilih, imamat yang rajani, bangsa yang kudus, umat kepunyaan Allah sendiri; supaya kamu memberitakan keagungan Dia yang telah memanggil kamu keluar dari kegelapan kepada terang-Nya yang ajaib: yang dahulu bukan suatu umat, tetapi sekarang adalah umat Allah: yang dahulu tidak beroleh belas kasihan, tetapi sekarang telah beroleh belas kasihan. 1 Petrus 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.
Petro alikuwa akiwatambulisha watu wapya wateule wa kipindi chake, ambao wakati huo walikuwa Kanisa la Kikristo. Walikuwa wamechaguliwa kuwa “kizazi kiteule,” katika kipindi ambacho Kristo na Yohana Mbatizaji walipowatambua watu wa zamani waliokuwa wateule kuwa kizazi cha nyoka wenye sumu.
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.
Hai nisim khatthalo̱ngte, nangni katha mi diklo ah, hianga atha̱n baksa thupha̱k athua̱n thei ding? Tisa̱n sungah a dim seng seng chu ka̱m in a sawi thin a ni. Matthew 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.
Dúnmɔ ní wɔatɔ wɔn mu no, yɛ “awɔwene awoɔ ntoatoasoɔ,” a ɛyɛ Satan ho sɛnkyerɛnneɛ—bɔtwea no a Bible nkɔmhyɛka ka ne ho asɛm no. Dúnmɔ a wɔatɔ wɔn mu no na wɔahyɛ wɔn sɔhwɛberɛ kuruwa no mã, na awoɔ ntoatoasoɔ anan mu no, wɔatete wɔn ho atim wɔ awɔwene suban no mu. Wɔanya aguamanbaa tirim no. Yei nti na mpanimfoɔ aduonu-num no a wɔwɔ Hesekiel ti nwɔtwe mu no, pene so sɛ wɔbɛkotow owia no. Na wɔasua papacy no suban.
“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.
“Amaran malaikat ketiga telah disampaikan kepada dunia, memberi amaran kepada manusia supaya jangan menerima tanda binatang itu atau patungnya pada dahi mereka atau pada tangan mereka. Menerima tanda ini bererti mengambil keputusan yang sama seperti yang telah diambil oleh binatang itu, dan menganjurkan gagasan yang sama, dalam penentangan langsung terhadap Firman Tuhan.” Review and Herald, 13 Julai 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.
Tanda binatang itu ialah tanda manusia durhaka, yaitu paus Roma yang merupakan wakil duniawi Iblis. Menjadi sehaluan dengan binatang itu berarti menjadi sehaluan dengan Iblis, yang dilambangkan sebagai ular beludak.
“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.
“Untuk memperoleh keuntungan dan kehormatan duniawi, gereja dituntun untuk mencari perkenanan dan dukungan dari orang-orang besar di bumi; dan dengan demikian, setelah menolak Kristus, ia dibujuk untuk menyerahkan kesetiaan kepada wakil Setan—uskup 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.
Sa molapong wa bofelo wa setšhaba seo pele se kilego sa kgethwa, semelo sa bona se bonagatša semelo sa Sathane. “Moloko wo o kgethilwego” wo mehleng ya kgale o bego e se setšhaba sa Modimo, o kgethwa ka mokgwa wa go lekwa, go hlwekišwa ka go tlošwa ga ditšhila, le go sekišwa. Bao ba fetišago tshepedišo ya teko ba kgethwa gore ba be kamanong ya kgwerano le Modimo. Morena o ile a tsena kgweranong le kereke ya Bokriste, ka morago gape le Advente ya Millerite, gomme o dira bjalo gape le ba dikete tše lekgolo-masomenne-nne.
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.
Apabila Tuhan mengikat perjanjian dengan umat Tuhan yang baru dipilih (yang pada masa-masa lampau bukan umat Tuhan), Ia datang kepada mereka sebagai Utusan Perjanjian itu. Dalam setiap satu daripada tiga sejarah yang menggenapi Maleakhi fasal tiga, terdapat seorang utusan yang menyediakan jalan bagi Utusan Perjanjian itu. Utusan yang pertama ialah Yohanes Pembaptis, yang melambangkan utusan kedua dan ketiga. Utusan yang kedua ialah William Miller. Bersama-sama, ciri-ciri nubuat Yohanes Pembaptis dan William Miller menetapkan ciri-ciri utusan yang menyediakan jalan bagi Utusan Perjanjian itu untuk datang dan mengikat perjanjian dengan seratus empat puluh empat ribu.
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.
Barua tatu wanaotayarisha njia kwa ajili ya Kristo, aliye Mjumbe wa Agano, aje ghafula katika hekalu Lake, zinaonyesha kazi inayotimizwa katika wakati wa hukumu ya uchunguzi, ambayo inahitimika katika hukumu ya utekelezaji.
“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.’
“Batelani ba mafelelo a histori ya lefase le, kgwerano ya Modimo le setšhaba sa gagwe seo se bolokago ditaelo tša gagwe e swanetše go mpshafatšwa. ‘Mohlang woo ke tla ba direla kgwerano le diphoofolo tša naga, le dinonyana tša legodimo, le dilo tše di gagabago godimo ga mmu; gomme ke tla fediša bora, le tšhoša, le ntwa mo lefaseng, gomme ke tla dira gore ba robale ba bolokegile. Gomme ke tla go beeletša go nna ka mo go sa felego; ee, ke tla go beeletša go nna ka toko, le ka kahlolo, le ka botho bjo lerato, le ka maikwelo a kwelobohloko. Ke tla go beeletša go nna le ka potego; gomme o tla tseba Morena.’”
“‘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.
“‘Na i go kam long dispela de, bai mi harim, tok bilong Bikpela, bai mi harim heven, na ol bai harim graun; na graun bai harim wit, na wain, na wel; na ol bai harim Jesriel. Na bai mi planim em long mi yet long graun; na bai mi sori long em husat i no bin kisim sori; na bai mi tok long ol husat i no bin ol manmeri bilong mi, Yu ol manmeri bilong mi; na ol bai tok, Yu God bilong mi.’ 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.
“‘Pada waktu itu, ... sisa Israel, dan orang-orang yang terluput dari kaum Yakub, ... akan bersandar dengan sungguh-sungguh kepada TUHAN, Yang Mahakudus, Allah Israel.’ Yesaya 10:20. Dari ‘setiap bangsa dan suku dan bahasa dan kaum’ akan ada orang-orang yang dengan sukacita menyambut pekabaran itu, ‘Takutlah akan Allah dan muliakanlah Dia, karena telah tiba saat penghakiman-Nya.’ Mereka akan berbalik dari setiap berhala yang mengikat mereka kepada dunia ini, dan akan ‘menyembah Dia yang telah menjadikan langit dan bumi dan laut dan semua mata air.’ Mereka akan melepaskan diri dari setiap jerat, dan akan berdiri di hadapan dunia sebagai tugu-tugu belas kasihan Allah. Taat kepada setiap tuntutan ilahi, mereka akan dikenal oleh para malaikat maupun oleh manusia sebagai mereka yang ‘menuruti perintah-perintah Allah dan iman kepada Yesus.’ Wahyu 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.
“‘Ningwa, matendo wa hondi, a ti Bwana, hiya mundu wa kulima neakakwatana na wa kuvuna, na wa kukanyaga zabibu na iye wa kupanda mbeu; na milima neikadondosha divai tamu, na vilima vyose neikayeyuka. Nami nikaurudisha [nikaigeuza] hali ya uteka ya watu wangu wa Israeli, nao neikajenga miji iliyoharibiwa, na kukaa ndani yake; nao neikapanda mashamba ya mizabibu, na kunywa divai yake; tena neikafanya bustani, na kula matunda yake. Nami nikaipanda juu ya nchi yao, nao hawat’ongolewa tena katika nchi yao niliyowapa, asema Bwana, Mungu wako. Amos 9:13–15.’” Review and Herald, Februari 26, 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.
Maleakhi kgaolo ya boraro e ile ya phethagala nakong ya Kriste, le nakong ya Bamillerite, gomme histori tše pedi tšeo di hlaola phethagatšo ya yona mehleng ya bofelo. Sister White o gokaganya phethagatšo ya Maleakhi kgaolo ya boraro le modiro wa Kriste wa go hlwekiša tempele.
“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.
“Dalam membersihkan Bait Suci daripada para pembeli dan penjual dunia, Yesus mengumumkan misi-Nya untuk membersihkan hati daripada pencemaran dosa,—daripada keinginan-keinginan duniawi, nafsu-nafsu mementingkan diri, tabiat-tabiat jahat, yang merosakkan jiwa. Maleakhi 3:1–3 dipetik.” 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.
Penyucian bait suci oleh Kristus melambangkan pekerjaan-Nya menyucikan hati orang berdosa yang bertobat. Dalam pelayanan-Nya di antara manusia, Ia dua kali menyucikan bait suci di bumi.
“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).
“Umprofethi uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngamandla ngezwi elikhulu, yathi, Liwile, liwile, iBhabhiloni elikhulu, selibe yindawo yokuhlala yamademoni’ (IsAmbulo 18:1, 2). Lona ngumyalezo ofanayo nalowo owanikezwa yingelosi yesibili. Liwile iBhabhiloni, ‘ngokuba wanathisa zonke izizwe iwayini lolaka lobufebe bakhe’ (IsAmbulo 14:8). Liyini lelo wayini?—Izimfundiso zakhe zamanga. Unike umhlaba isabatha yamanga esikhundleni seSabatha somyalo wesine, waphinda amanga uSathane awaqala ukuwatshela u-Eva e-Edene—ukungafi kwemvelo komphefumulo. Amaphutha amaningi afanayo uwachithachithe kabanzi, ‘efundisa njengezimfundiso imiyalo yabantu’ (Mathewu 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.
“Ha Jesu a qala bosebeletsi ba Hae ba phatlalatsa, O ile a hloekisa Tempele tšilafalong ea eona e nyelisang e halalelang. Har’a liketso tsa ho qetela tsa bosebeletsi ba Hae ho bile le tlhoekiso ea bobeli ea Tempele. Ka hona mosebetsing oa ho qetela oa tlhokomeliso ea lefatše, likereke li etsetsoa mehoo e ’meli e arohaneng. Molaetsa oa lengeloi la bobeli ke hore, ‘Babylona o oele, o oele, motse oo o moholo, hobane o noesitse lichaba tsohle veine ea khalefo ea bofebe ba oona’ (Tšenolo 14:8). ’Me mohoeng o moholo oa molaetsa oa lengeloi la boraro ho utloahala lentsoe le tsoang leholimong le re, ‘Tsoang ho eena, sechaba sa ka, hore le se ke la kopanela libeng tsa hae, le hore le se ke la amohela likotlo tsa hae. Hobane libe tsa hae li fihlile leholimong, ’me Molimo o hopotse bokhopo ba hae’ (Tšenolo 18:4, 5).” Selected Messages, buka ea 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.
Dalam penggenapan Maleakhi pasal tiga, Yohanes Pembaptis ialah utusan yang mempersiapkan bagi Yesus, sebagai Utusan Perjanjian itu, untuk dengan tiba-tiba datang ke bait-Nya dan dua kali mentahirkannya. Dalam pelayanan-Nya selama tiga setengah tahun, Ia mentahirkan bait itu pada permulaan dan pada akhir pelayanan-Nya, dengan demikian menandai bahwa pekerjaan pentahiran itu mempunyai suatu permulaan yang melambangkan pengakhiran. Yesus senantiasa menggambarkan pengakhiran dengan permulaan, dan selaras dengan pekerjaan-Nya sebagai Alfa dan Omega, masa tiga setengah tahun itu dimulai dan diakhiri dengan pentahiran bait.
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.
Pada penghujung tiga tahun setengah itu, Dia menumpahkan darah yang mengesahkan perjanjian yang menggenapi nubuat dalam Daniel pasal sembilan, bahawa Dia akan meneguhkan perjanjian dengan ramai orang selama satu minggu, yang pada pertengahannya Dia akan dilenyapkan.
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.
At pagkatapos ng animnapu at dalawang sanlinggo ay mahihiwalay ang Mesiyas, ngunit hindi dahil sa kaniyang sarili: at ang bayan ng prinsipe na darating ay gigibain ang lunsod at ang santuwaryo; at ang wakas nito ay darating na parang baha, at hanggang sa wakas ng digmaan ay itinakda ang mga pagkawasak. At pagtitibayin niya ang tipan sa marami sa loob ng isang sanlinggo: at sa kalagitnaan ng sanlinggo ay kaniyang papatigilin ang hain at ang handog, at dahil sa paglaganap ng mga kasuklamsuklam ay kaniyang gagawin itong tiwangwang, hanggang sa katapusan, at yaong itinakda ay ibubuhos sa itinalagang maging tiwangwang. Daniel 9:26, 27.
We will continue this study in the next article.
Kita akan meneruskan kajian ini dalam artikel yang seterusnya.
“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.
“Likhephe le likhephe li ka ngwalwa mabapi le dilo tše. Dikopano ka moka di thoma go omišwa ke metheo e swailwego ka tsela yeo e fapogilego. ‘Gobane banna ba bahumi ba gona ba tletše ka bošoro, gomme badudi ba gona ba boletše maaka, leleme la bona ke bofora ka melomong ya bona.’ Morena o tla šoma go hlwekiša kereke ya gagwe. Ke le botša therešo, Morena o kgauswi le go retologa le go menaganya gape ka go menaganya ditheo tšeo di bitšwago ka leina la gagwe.”
“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?
“Katengengisa pono eno ea go hlwekiswa e tla thoma, ga ke kgone go bolela, eupša e ka se diege nako e telele. Yo fan ya gagwe e lego seatleng sa gagwe o tla hlwekiša tempele ya gagwe ditšhilafalong tša yona tša maitshwaro. O tla hlwekiša lebato la gagwe ka botlalo. Modimo o na le ngangišano le bohle bao ba dirago gaešita le go hloka toka go gonnyane kudu; gobane ka go dira bjalo ba gana bolaodi bja Modimo, gomme ba bea kotsing kabelo ya bona poelanong, topollong yeo Kriste a e dirilego bakeng sa morwa le morwedi yo mongwe le yo mongwe wa Adama. Na go tla ba le mohola go tšea tsela yeo e šišimišago Modimo? Na go tla ba le mohola go bea mollong wa lena wa dibjana tša lena tša diorelo mollo o šele gore le o direle pele ga Modimo, gomme la re ga go dire phapano?”
“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.’
“Ga se ka ga ya ka thulaganyo ya Modimo gore go tseelwe tsotlhe kwa Battle Creek botlhokwa jo bo kalo. Boemo jo bo leng gone jaanong ke jone jo bo neng jwa bontshiwa pele ga me e le tlhagiso. Pelo ya me e a lwala ka ntlha ya setshwantsho seo. Morena o ne a neela ditemoso go thibela boemo jono jo bo senyang maitsholo, mme ga di a ka tsa tsewa tsia. ‘Lona lo letswai la lefatshe; mme fa letswai le latlhegetswe ke tatso ya lone, le tla natswiwa ka eng? Go tloga foo ga le sa tlhola le le mosola mo go sepe, fa e se go latlhelwa kwa ntle le go gatakiwa ka dinao ke batho.’”
“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.
“Ndzi kombela eka vamakwerhu leswaku va pfuka. Loko ku nga ri na ku cinca hi ku hatlisa, ndzi fanele ku byela vanhu ntiyiso wa swilo leswi; hikuva xiyimo lexi xa swilo xi fanele ku cinca; vanhu lava nga hundzukangiki a va ha fanelanga ku va valawuri ni vafambisi emintirhweni ya nkoka ngopfu ni yo kwetsima swonghasi. Na Davhida hi sindzisiwa ku vula hi leswaku, ‘I nkarhi wa wena, Yehovha, ku tirha: hikuva va endlile leswaku nawu wa wena wu nga vi na matimba.’” Special Testimonies, 30, 31.