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.
Ubutumwa bwazanywe n’Abakuru Jones na Waggoner mu gihe cy’ubwigomeke bwo mu 1888, bwari ubutumwa bwo gutsindishirizwa no kwizera mu kuri nyakuri. Ubuporotesitanti bw’ubuhakanyi buvuga ko gutsindishirizwa gutangwa n’urupfu rwa Kristo ku musaraba gutwikira umuntu akiri mu byaha bye, ariko ko amaraso Ye adakuraho rwose ibyaha bye. Iyi nyigisho y’ibinyoma ishyira gukurwaho kw’icyaha ku Kugaruka kwa Kabiri, aho abanyabyaha bahindurirwa mu buryo bw’igitangaza. Ubuporotesitanti bw’ubuhakanyi, kandi kuva mu 1957 ku mugaragaro, n’Ubadiventisime bw’i Lawodikiya, bivuga ko Kristo ari Umusimbura wacu gusa, ariko atari Icyitegererezo cyacu. Umwaka umwe mbere ya 1888, Mushiki wa White yanditse ibi bikurikira.
“‘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 I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left.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….
“‘Umutima mushya nzabaha kandi nzashyira muri mwe umwuka mushya.’ Nizera n’umutima wanjye wose ko Umwuka w’Imana ari gukurwa mu isi, kandi ko abahawe umucyo mwinshi n’amahirwe menshi ariko ntibayabyaze umusaruro, ari bo bazabanza gusigara. Birukanye Umwuka w’Imana kubera agahinda bamuteje. Ibikorwa bya Satani biriho ubu byo gukorera ku mitima y’abantu, no ku matorero no ku mahanga, byagombye gutera ubwoba buri mwigishwa w’ubuhanuzi. Iherezo riri hafi. Amatorero yacu nahaguruke. Imbaraga z’Imana zihindura abantu nizigaragarire mu mutima wa buri wese mu bagize itorero, maze tuzabona umurimo wimbitse ukomeye w’Umwuka w’Imana. Kubabarirwa ibyaha gusa si wo musaruro wonyine w’urupfu rwa Yesu. Yatanze igitambo kitagereranywa atari ukugira ngo icyaha gikurweho gusa, ahubwo no kugira ngo kamere muntu isubizwemo uko yari imeze, yongere guhabwa ubwiza, yongere kubakwa ivanwe mu matongo yayo, kandi ibe ikwiriye kuba imbere y’Imana….”
“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….
“Kristo ni we ntera Yakobo yabonye, ifite impera y’epfo irambitse ku isi, naho urwego rwayo rwo hejuru cyane rugera mu ijuru risumba ayandi. Ibi byerekana uburyo bwashyizweho bwo agakiza. Tugomba kuzamuka urwego ku rundi kuri iyo ntera. Nihagira n’umwe muri twe uzarokorwa ku iherezo, bizaba ari ukubera ko yizirikanye kuri Yesu nk’uko umuntu yizirika ku nzego z’urusenge. Kristo yabereye uwizeye ubwenge no gukiranuka no kwezwa no gucungurwa….”
“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.
“Hazabaho kugwa gukomeye biteye ubwoba ku bamwe batekereza ko bahagaze bashikamye kuko bafite ukuri; nyamara ntibagufite nk’uko kuri muri Yesu. Akanya gato ko kutirinda gashobora kuroha ubugingo mu kurimbuka kudashobora gukurwaho. Icyaha kimwe kiyobora ku cya kabiri, kandi icya kabiri kigategura inzira y’icya gatatu, bityo bityo. Nk’intumwa z’Imana z’indahemuka, tugomba kuyinginga tudahwema ngo turindwe n’imbaraga zayo. Nituramuka dutannye n’inshingano n’akabamo na kamwe, tuba turi mu kaga ko gukomeza mu nzira y’icyaha irangirira mu kurimbuka. Hariho ibyiringiro kuri buri wese muri twe, ariko mu nzira imwe gusa—ari yo iyo kwiyomeka kuri Kristo, no gushyiramo imbaraga zose kugira ngo tugere ku butungane bw’imico ye.”
“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….
Iyobokamana bw’ubwirasi-bwiza-bwonyine busuzugura icyaha kandi bugahora bwibanda ku rukundo rw’Imana ku munyabyaha, bushishikariza umunyabyaha kwizera ko Imana izamukiza kandi agikomeza gukora icyaha kandi azi ko ari icyaha. Ubu ni bwo buryo benshi bavuga ko bizera ukuri kw’iki gihe barimo gukora. Ukuri gutandukanywa n’imibereho yabo, kandi iyo ni yo mpamvu kutagira imbaraga nyinshi zo guhamiriza umutima no guhindura ubugingo. Hagomba kubaho gushyiraho imbaraga zose z’imitsi yose n’umwuka n’imikaya, kugira ngo umuntu ave mu isi, mu migenzo yayo, mu mikorere yayo, no mu myambarire yayo….
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Nimwimūreho ibyaha kandi mukagaragaza ukwizera kuzima, ubutunzi bw’imigisha yo mu ijuru buzaba ubwanyu.” Selected Messages, igitabo cya 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.”
Idini y’ikinyoma y’“ubwiyoroshye-bwiyoroshye” y’Abaporotesitanti bayobotse ubuhakanyi yashyizweho nk’inyigisho yemewe ku mugaragaro mu ntangiriro z’igisekuru cya kane cy’Abadivantisiti mu 1957. Yatanze insobanuro yo gutsindishirizwa “ishishikariza umunyabyaha kwizera ko Imana izamukiza mu gihe agikomeza kuba mu cyaha.” Umusaraba wigisha ko “kubabarirwa ibyaha atari byo byonyine byavuye mu rupfu rwa Yesu,” kuko “Yatanze igitambo kitagira urugero atagamije gusa ko icyaha kivanwaho, ahubwo no kugira ngo kamere muntu isubizwemo, yongere ibe nziza, yubakwe bushya ivanwe mu matongo yayo, kandi igirwe iboneye kuba imbere y’Imana.”
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.
Ubugome bwo mu 1957 bwerekana yuko imbuto y’ubwigomeke yabibwe mu 1863, hanyuma ikamera mu 1888, kandi nyuma igasutswa n’ubutumwa bw’igihimbano bwashushanyijwe n’igitabo cyasohowe mu 1919 (The Doctrine of Christ), amaherezo yabyaye imbuto yo gutangaza ku mugaragaro yuko “kwizera kw’abakiranutsi” kwa mbere kwari gushushanyijwe n’ameza abiri ya Habakuki, ubu kwakuweho maze gusimbuzwa insobanuro yangiritse y’“gutsindishirizwa no kwizera” iboneka mu Baporotesitanti b’abahakanyi. Umuhanuzi utumvira wo mu Buyuda yari yasubiye mu iteraniro ry’abakobanyi kandi yari yariye hamwe n’umuhanuzi w’ibinyoma w’i Beteli.
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.
Ubutumwa bwagenewe itorero ry’i Lawodikiya, bwabanje gushyikirizwa umuryango w’Abamileri mu 1856, hanyuma bukongera gushyikirizwa itorero ry’i Lawodikiya mu 1888, bwanzwe muri buri ntambwe yose. Ubutumwa bwa Jones na Waggoner, nk’uko Mushiki wa White yabivuze, bwari icyarimwe ubutumwa bugenewe i Lawodikiya n’ubutumwa bwo gutsindishirizwa kubwo kwizera, bwaranzwe, hashingiwe ku ngingo y’uko abigometse babwangaga mu by’ukuri bari barimo barengera ibimenyetso bya kera! Ibyo bimenyetso barengeraga byari urufatiro rwubatswe n’ubwubatsi bwabo bwite bwa kimuntu, rwubakiye ku musenyi.
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.
Ubutumwa bw’“gutsindishirizwa no kwizera” bwatanzwe na Jones na Waggoner mu 1888, bwari bukubiyemo ukuri kw’ubutumwa bwiza nyakuri, bugaragaza ko abatsindishirijwe ari na bo bejejwe. Bwashimangiye ko gutsindishirizwa ari “mu by’ukuri” guhindurwa uwera, atari ugutangaza gusa mu buryo bw’amategeko ko umuntu ari “uwera.” Ubutumwa bwa Jones na Waggoner, Sister White yemeje ko yari amaze imyaka abutanga mbere y’ubwigomeke bwo mu 1888, bugaragaza ko igihe gutsindishirizwa kubarirwa umuntu, kwezwa na ko ahita kugabirwa icyarimwe.
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.
Ntibishobora kuba ukundi, kuko gutsindishirizwa no kwezwa byombi bikorwa n’ubwiza bwo kubamo kwa Mwuka Wera mu mwizera. Gutsindishirizwa no kwezwa ni amagambo abiri gusa asobanura ingingo ebyiri z’umurimo umwe usohozwa mu mwizera n’ubwiza bwo kubamo kwa Mwuka Wera.
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?”
Ubutumwa nyirizina bwa Mose ni bwo abigometse ba Kora banze, bwongera kwangwa mu wa 1856, bwongera kandi mu wa 1888, hanyuma bushyirwa ku mugaragaro nk’inyigisho y’agakiza ya Adventisime y’i Lawodikiya mu wa 1957. Uwo mwigomeko wakomeje warushye Imana, kuko abantu bavuze bati: “Ukora ikibi wese ni mwiza mu maso y’Uwiteka, kandi ni bo yishimira”; cyangwa bati: “Imana y’urubanza iri he?”
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.
Baravuze bati: “abakomeza gukora icyaha batsindishirizwa n’amaraso ya Kristo, kandi Imana ibishimira, nubwo bakomeza gukora icyaha.” Ubu ni ubuyobe bwo mu by’umwuka bugaragazwa n’ubutumwa bwandikiwe i Lawodikiya (ubwoko bwaciriwe urubanza), kuko nubwo Kristo aranga Abalawodikiya ko ari “abanyamibabaro, n’aboroheje, n’abakene, n’impumyi, kandi bambaye ubusa,” bo bibwira ko ari “abatunzi, kandi bagwiriye ibyiza, kandi ko nta cyo bakeneye.” Kandi muri iyo mimerere, mu by’ukuri baba bageze hafi cyane yo kuruka bavanwe mu kanwa k’Umwami.
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.
Abizerwa bo mu mateka y’Abamillerite, bari barihanganiye mu ngerageza yo gucibwa intege bwa mbere yo mu mwaka wa 1844, nk’uko bahagarariwe na Yeremiya mu gice cya cumi na gatanu, umurongo wa cumi na gatanu kugeza ku wa makumyabiri n’umwe, nk’abubatsi b’indahemuka b’urusengero, bari barasezeraniwe ko nibadusubira mu “iteraniro ry’abakobanyi,” bazahinduka “akanwa” k’Imana, koko basubiye mu “iteraniro ry’abakobanyi” (ryahagarariwe n’umuhanuzi w’ibinyoma w’i Beteli), maze bahinduka Abanyalawodikiya, bari hafi yo kurutswa bave mu kanwa k’Imana, nyamara ntibabizi.
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.”
Imimerere y’Abadiventisimu y’i Lawodikiya ku wa 11 Nzeri 2001 yagereranyijwe n’imimerere y’Abaporotesitanti ku wa 11 Kanama 1840. Ayo mateka yombi yagereranyijwe n’Abayahudi bajyaga impaka z’urudaca, igihe Mwuka Wera yamanukaga mu mubatizo wa Kristo. Muri ayo mateka atatu yose, abantu bari baratoranyijwe mbere barimo, kandi na none ubu bakomeje, gusimbukwa. Intumwa y’Isezerano mu gihe cya Yohana Umubatiza yagombaga kwinjira mu isezerano n’abo Petero yagaragaje ko ari “urubyaro rwatoranyijwe.”
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.
Ariko mwebwe muri urubyaro rwatoranijwe, abatambyi b’ubwami, ishyanga ryera, ubwoko bwihariye; kugira ngo mwerekane ishimwe ry’Uwabahamagaye abakura mu mwijima akabageza mu mucyo we utangaje: mwebwe kera mutari ubwoko, ariko none muri ubwoko bw’Imana: mwebwe mutari mwarabonye imbabazi, ariko none mwabonye imbabazi. 1 Petero 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.
Petero yavugaga abantu bashya batoranyijwe bo mu gihe cye, icyo gihe kikaba cyari Itorero rya Gikristo. Bari baratoranyijwe nk’“urubyaro rwatoranyijwe,” mu gihe Kristo na Yohana Umubatiza bombi bavugaga ko abantu bahoze batoranyijwe ari urubyaro rw’impiri.
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.
Yemwe rubyaro rw’impiri, ni gute mwabasha kuvuga ibyiza kandi muri babi? Kuko akanwa kavuga ibiva mu byuzuye umutima. Matayo 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.
Igihe cyaranenzwe ni “urubyaro rw’inzoka z’ubumara,” kikaba ari ikimenyetso cya Satani—ya nyamaswa ikurura ivugwa mu buhanuzi bwa Bibiliya. Icyo gihe cyaranenzwe cyari cyujuje igikombe cy’igihe cyacyo cy’igeragezwa, kandi mu bisekuru bine bari baramaze gushinga imizi mu mico y’inzoka y’ubumara. Bari baragize uruhanga rw’indaya. Ni cyo gituma ba bagabo makumyabiri na batanu b’abatware bo muri Ezekieli igice cya munani, bemera kupfukamira izuba. Bari bararemye imico ya papasi.
“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.
“Butumwa bw’umumarayika wa gatatu bwoherejwe ku isi, buburira abantu kwirinda kwakira ikimenyetso cy’inyamaswa cyangwa cy’ishusho yayo ku gahanga kabo cyangwa ku biganza byabo. Kwakira iki kimenyetso bisobanura gufata icyemezo nk’icyo inyamaswa yafashe, no gushyigikira ibitekerezo bimwe na yo, mu kurwanya mu buryo butaziguye Ijambo ry’Imana.” Review and Herald, Nyakanga 13, 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.
Ikimenyetso cy’inyamaswa ni ikimenyetso cy’umuntu w’icyaha, ari we papa w’i Roma n’umuhagarariye Satani ku isi. Kugera ku mitekerereze imwe n’iy’inyamaswa ni ukugera ku mitekerereze imwe n’iya Satani, ushushanywa nk’inzoka y’ubumara.
“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.
“Kugira ngo Itorero rigumane inyungu n’icyubahiro by’isi, ryayobowe gushaka gutoneshwa no gushyigikirwa n’abakomeye bo mu isi; kandi, rimaze kwanga Kristo muri ubwo buryo, ryashutswe kwemera kugandukira uhagarariye Satani—musenyeri wa 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.
Mu gisekuru cya nyuma cy’abantu bigeze kuba ubwoko bwatoranyijwe, imico yabo igaragaza imico ya Satani. “Urungano rwatoranyijwe” rwahoze mu bihe byashize atari ubwoko bw’Imana, rutoranywa binyuze mu nzira yo kugeragezwa, kwezwa no gutunganywa. Abatsinze iyo nzira yo kugeragezwa ni bo batoranywa kugira ngo babe mu isano y’isezerano n’Imana. Uwiteka yagiranye isezerano n’itorero rya Gikristo, yongera kurigirana na Adiventisime y’Abamilerite, kandi yongera kurigirana n’ibihumbi ijana na mirongo ine na bine.
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.
Igihe Uwiteka yinjirana isezerano n’ubwoko bw’Imana bushya bwatoranyijwe (abari, mu bihe byahise, batari ubwoko bw’Imana), aza abasanga ari Intumwa y’Isezerano. Muri buri mateka atatu asohoza Malaki igice cya gatatu, habamo intumwa itegura inzira y’Intumwa y’Isezerano. Intumwa ya mbere yari Yohana Umubatiza, washushanyaga intumwa ya kabiri n’iya gatatu. Intumwa ya kabiri yari William Miller. Hamwe, ibiranga by’ubuhanuzi bya Yohana Umubatiza na William Miller bishyiraho ibiranga by’intumwa itegura inzira kugira ngo Intumwa y’Isezerano ize kandi yinjirane isezerano n’abihumbi ijana na mirongo ine na bine.
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.
Intumwa eshatu zitegura inzira ya Kristo, ari we Ntumwa y’Isezerano, kugira ngo aze mu rusengero rwe atunguranye, zigaragaza umurimo usohozwa mu gihe cy’urubanza rw’igenzura, rukarangira ku rubanza rw’ishyirwa mu bikorwa.
“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.’
“Mu minsi ya nyuma y’amateka y’iyi si, isezerano ry’Imana n’ubwoko bwayo bwitondera amategeko yayo rizavugururwa. ‘Kuri uwo munsi nzabagirira isezerano n’inyamaswa zo mu gasozi, n’ibiguruka byo mu kirere, n’ibikururuka hasi ku butaka; kandi nzakuraho umuheto n’inkota n’intambara mu isi, kandi nzatuma baryama amahoro batekanye. Kandi nzagushyingira jye ubuziraherezo; koko, nzagushyingira jye mu gukiranuka no mu rubanza no mu kugira neza kwuje urukundo no mu mbabazi. Ndetse nzagushyingira jye mu budahemuka; kandi uzamenya Uwiteka.’”
“‘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.
“‘Kandi ku munsi uwo bizabaho, ni jye uzumva, ni ko Uwiteka avuga; nzumva ijuru, na ryo rizumva isi; kandi isi izumva ibinyampeke, na vino, n’amavuta; na byo bizumva Yezireli. Kandi nzamubiba ngo abe uwanjye mu isi; kandi nzagirira imbabazi utari waragiriwe imbabazi; kandi nzabwira abatari ubwoko bwanjye nti: Muri ubwoko bwanjye; na bo bazavuga bati: Uri Imana yanjye.’ Hoseya 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.
“‘Kuri uwo munsi,... abasigaye bo muri Isirayeli, n’abarokotse bo mu nzu ya Yakobo,... bazishingikiriza ku Uwiteka, Uwera wa Isirayeli, by’ukuri.’ Yesaya 10:20. Muri ‘buri shyanga, n’umuryango, n’ururimi, n’abantu’ hazabamo abazitabira banezerewe ubutumwa bugira buti: ‘Nimwubahe Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo kigeze.’ Bazatera umugongo ibigirwamana byose bibaboheye kuri iyi si, kandi ‘bazaramya Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi.’ Bazibohora ku mudendezo wose ubaziritse, kandi bazahagarara imbere y’abari mu isi bose nk’inzibutso z’imbabazi z’Imana. Kubera kumvira ibyo Imana isaba byose, bazamenyekana n’abamarayika ndetse n’abantu ko ari ab ‘bakomeza amategeko y’Imana, kandi bafite kwizera kwa Yesu.’ Ibyahishuwe 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.
“‘Dore, iminsi iraje, ni ko Uwiteka avuga, igihe umuhinzi azasanganira usarura, n’ukandagira inzabibu agasanganira ubiba imbuto; kandi imisozi izatonyangiza divayi nziza, n’udusozi twose tuzashonga. Kandi nzagarura [nsubize inyuma] imbohe z’ubwoko bwanjye bw’Abisirayeli, maze bazubaka imidugudu yari yarabaye amatongo, bayiturwemo; kandi bazatera inzabibu, banywe divayi yazo; kandi bazakora n’amabaga, barya imbuto zayo. Kandi nzabatera mu gihugu cyabo, kandi ntibazongera kurandurwa mu gihugu cyabo nabahaye, ni ko Uwiteka Imana yawe ivuga. Amosi 9:13–15.’” Review and Herald, February 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.
Malaki igice cya gatatu cyasohoye mu gihe cya Kristo no mu gihe cy’Abamillerite, kandi ayo mateka yombi agaragaza isohora ryacyo mu minsi y’imperuka. Mushiki wacu White ahuza isohora rya Malaki igice cya gatatu n’umurimo wa Kristo wo kweza urusengero.
“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.
“Mu kweza urusengero akarukizemo abaguzi n’abacuruzi bo mu isi, Yesu yatangaje umurimo We wo kweza umutima akawuvanamo umwanda w’icyaha,—irari ry’iby’isi, iruba ryo kwikunda, n’ingeso mbi, byonona ubugingo. Malaki 3:1–3 yaravuzwe.” Uwifuzwa Ibihe Byose, 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.
Ugusukura urusengero kwa Kristo rwashushanyaga umurimo We wo kweza umutima w’umunyabyaha wihannye. Mu murimo We hagati y’abantu, yasutse urusengero rwo ku isi incuro ebyiri.
“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).
“Umuhanuzi aravuga ati: ‘Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bwinshi; isi imurikirwa n’ikuzo rye. Nuko arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni’ (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bumwe bwatanzwe n’umumarayika wa kabiri. Babuloni iraguye, ‘kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Iyo nzoga ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye ab’isi Isabato y’ibinyoma mu cyimbo cy’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabwiye Eva bwa mbere muri Edeni—uko ubugingo budapfa ku kamere. Yakwirakwije henshi kandi hose andi makosa menshi afitanye isano na byo, ‘yigisha nk’inyigisho amategeko y’abantu’ (Matayo 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.
“Igihe Yesu yatangiraga umurimo We wo ku mugaragaro, yejeje Urusengero arukuramo ukwanduzwa kwarwo kwo gutuka ibizira by’Imana. Mu bikorwa bya nyuma by’umurimo We harimo kweza Urusengero ku nshuro ya kabiri. Bityo rero, mu murimo wa nyuma wo kuburira isi, amatorero ahamagarirwa ku nshuro ebyiri zitandukanye. Ubutumwa bw’umumarayika wa kabiri buravuga buti: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu ijwi riranguruye ry’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohokemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Selected Messages, igitabo cya 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.
Mu isohozwa rya Malaki igice cya gatatu, Yohana Umubatiza ni we wari intumwa yateguriye Yesu, ari we Ntumwa y’Isezerano, kuza mu buryo butunguranye mu rusengero rwe no kurwezaho umwanda incuro ebyiri. Mu murimo we wamaze imyaka itatu n’igice, yejeje urusengero mu ntangiriro no ku iherezo ry’umurimo we, bityo agaragaza ko umurimo wo kweza ufite intangiriro ihagarariye iherezo. Buri gihe Yesu agaragaza iherezo akoresheje intangiriro, kandi bihuje n’umurimo we nk’Alufa na Omega, iyo myaka itatu n’igice yatangiye kandi irangira no kweza urusengero.
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.
Mu iherezo ry’iyo myaka itatu n’igice, yasheshe amaraso yemeje isezerano ryasohoje ubuhanuzi bwa Daniyeli igice cya cyenda, ko azakomeza isezerano na benshi mu cyumweru kimwe, kandi hagati muri cyo azakurwaho.
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.
Nuko nyuma y’ibyumweru mirongo itandatu na bibiri, Mesiya azakurwaho, ariko si ku bwe bwe ubwe; kandi abantu b’umutware uzaza bazarimbura umugi n’ubuturo bwera; kandi iherezo ryabyo rizazana nk’umwuzure, kandi kugeza ku iherezo ry’intambara kurimbuka kwategetswe. Kandi azasezerana isezerano na benshi mu gihe cy’icyumweru kimwe; maze hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ubwiyongere bw’ibizira azahindura ahantu hagire umusaka, kugeza ku iherezo, kandi ibyategetswe bizasukwa ku hagizwe umusaka. Daniyeli 9:26, 27.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu nyandiko ikurikira.
“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.
“Urupapuro ku rundi rwakurikirana rwashoboraga kwandikwaho ku byerekeye ibi bintu. Amateraniro yose aragenda asemburwa n’ayo mahame amwe yagoretswe. ‘Kuko abakire baho buzuye urugomo, kandi abahatuye bavuze ibinyoma, kandi ururimi rwabo ni uburiganya mu kanwa kabo.’ Uwiteka azakora umurimo wo kweza itorero rye. Ndababwira ukuri, Uwiteka ari hafi guhindukira no guhirika mu bigo byitwa mu izina rye.
“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?
“Ntabwo nabasha kuvuga neza igihe iyo nzira yo gutunganywa izatangirira, ariko ntizatinda. Uwo urushyi rwe ruri mu kuboko kwe azasukura urusengero rwe arukuremo kwandura kose kw’imyifatire. Azahanagura neza aho ahurira imyaka. Imana ifitanye impaka n’abakora akarengane kabone n’ako kaba gake cyane; kuko mu kubigenza batyo banga ubutware bw’Imana, kandi bakagira ibyago ku ruhare rwabo mu mpongano, ari yo gucungurwa Kristo yiyemeje ku bw’umuhungu n’umukobwa wese wa Adamu. Mbese hari icyo byungura gufata inzira Imana yanga urunuka? Mbese hari icyo byungura gushyira umuriro utari wo mu byotezo byanyu ngo muwutambikire Imana, maze mukavuga ngo nta cyo bitwaye?”
“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.’
“Ntabwo byabaye hakurikijwe gahunda y’Imana kwibanda cyane kuri Battle Creek. Imimerere iriho ubu ni yo nerekwa naburiweho. Uko byigaragaza kuntesha umutima cyane. Uwiteka yatanze imiburo kugira ngo akumire iyi mimerere yangiza imyitwarire, ariko ntiyitaweho. ‘Muri umunyu w’isi: ariko umunyu nushira uburyohe bwawo, uzongera guhinduzwa umunyu n’iki? Ntuba ugifite umumaro na muto, keretse kujugunywa hanze no gukandagirwa n’abantu.’”
“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.
Ndahamagara bene Data kugira ngo bakanguke. Keretse habayeho impinduka bidatinze, ngomba kugeza iby’ukuri ku bantu; kuko uko ibintu bimeze bigomba guhinduka; abagabo batihannye ntibagomba gukomeza kuba abayobozi n’abagenzuzi mu murimo ukomeye kandi wera utyo. Hamwe na Dawidi duhatirwa kuvuga tuti: “Uwiteka, ni igihe cyawe cyo gukora; kuko bahinduye ubusa amategeko yawe.” Special Testimonies, 30, 31.