“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“A gbọ́dọ̀ mọ̀ fún ara wa ohun tí ó jẹ́ Kristiẹni, ohun tí òtítọ́ jẹ́, ohun tí ìgbàgbọ́ tí a ti gbà jẹ́, ohun tí àwọn òfin Bíbélì jẹ́—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Fún ọ̀pọ̀lọpọ̀ ọdún ni Future for America ti fi hàn pé àwọn ìjọ méje tí ó wà nínú Ìfihàn kì í ṣe pé wọ́n ṣojú itan Ísírẹ́lì òde-òní nìkan láti àkókò àwọn àpọ́sítélì títí dé òpin ayé, ṣùgbọ́n pé àwọn ìjọ méje náà tún ṣojú Ísírẹ́lì àtijọ́ láti àkókò Mose títí dé fífọ Stefanu ní òkúta. Àwọn aṣáájú Adventism kò kọ́ òtítọ́ yìí, ṣùgbọ́n wọ́n lóye wọ́n sì lò àwọn ìlànà tí ń fi òtítọ́ yìí múlẹ̀. Jésù ń fi òpin hàn láti ìbẹ̀rẹ̀, àti pé Ísírẹ́lì àtijọ́ ń ṣojú fún Ísírẹ́lì òde-òní. Nítorí náà, òtítọ́ kankan tí ó jẹ́ apá kan nínú àwọn àbùdá àsọtẹ́lẹ̀ ti Ísírẹ́lì òde-òní, náà sì wà nínú Ísírẹ́lì àtijọ́.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Ṣáájú ìtàn àwọn ọmọ-ẹ̀yìn Millerite, ojúìwòye ìbílẹ̀ ti àwọn Kristẹni nípa àwọn ìjọ méje ni pé wọ́n dúró fún àwọn ìjọ gidi tí ó wà ní Éṣíà Kékeré ní àkókò Johanu. Ojúìwòye ìbílẹ̀ náà tún lóye pé ìmọ̀ràn sí àwọn ìjọ kọ̀ọ̀kan lè tún jẹ́ òye gẹ́gẹ́ bí ìmọ̀ràn pàtó sí onírúurú ìjọ ní gbogbo ìtàn Kristẹni, àti pẹ̀lú pé ìmọ̀ràn kan náà àti àwọn ìkìlọ̀ náà jẹ́ fún àwọn Kristẹni kọ̀ọ̀kan. Wọ́n tún lóye pé àwọn ìjọ méje náà dúró fún àkókò méje nínú ìtàn ìjọ láti àkókò àwọn ọmọ-ẹ̀yìn títí dé òpin ayé. Àwọn ojúìwòye wọ̀nyí ti wà ṣáájú ìtàn Millerite. Àwọn ìmòye mẹ́rin wọ̀nyí nípa àwọn ìjọ méje tí ó dá ojúìwòye ìbílẹ̀ náà sílẹ̀, tí ó ti wà ṣáájú William Miller, ni a sì ń dá lé ìtumọ̀ “historicist” ti Bíbélì. Ọ̀nà ìtúmọ̀ yẹn gan-an ni àwọn áńgẹ́lì Ọlọ́run mú William Miller gbà.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Àwọn ìjọ méje ti Éṣíà jẹ́ ìtàn ìjọ Kristi nínú àwọn ìrísí rẹ̀ méje, nínú gbogbo yíyípo àti ìpadà rẹ̀, nínú gbogbo àṣeyọrí àti ìpọ́njú rẹ̀, láti ọjọ́ àwọn àpọ́sítélì títí dé òpin ayé. Àwọn èdìdì méje jẹ́ ìtàn àwọn ìṣe àti ìrìnàjò àwọn agbára àti àwọn ọba ayé lórí ìjọ, àti ààbò Ọlọ́run fún àwọn ènìyàn rẹ̀ ní gbogbo àkókò kan náà. Àwọn fèrè méje jẹ́ ìtàn àwọn ìdájọ́ àrà ọ̀tọ̀ méje, tí ó le gan-an, tí a rán sórí ayé, tàbí ìjọba Romu. Àti àwọn àgolo méje jẹ́ àwọn àjàkálẹ̀-àrùn méje ìkẹyìn tí a rán sórí Romu Pápà. Pẹ̀lú àwọn wọ̀nyí ni ọ̀pọ̀lọpọ̀ ìṣẹ̀lẹ̀ mìíràn wà, tí a hun sínú wọn bí àwọn odò kékeré tí ń ṣàn wọ inú odò ńlá, tí wọ́n sì ń kún odò ńlá àsọtẹ́lẹ̀ náà, títí gbogbo rẹ̀ fi parí wa sínú òkun ayérayé.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Èyí, ní ti èmi, ni ètò àsọtẹ́lẹ̀ Johanu nínú ìwé Ìfihàn. Àti pé ẹni tí ó bá fẹ́ lóye ìwé yìí, gbọ́dọ̀ ní ìmọ̀ pípé nípa àwọn apá mìíràn ti ọ̀rọ̀ Ọlọ́run. Àwọn àwòrán àti ọ̀rọ̀ àfiwéra tí a lò nínú àsọtẹ́lẹ̀ yìí, kì í ṣe pé a ṣàlàyé gbogbo wọn nínú ìwé kan náà, ṣùgbọ́n a gbọ́dọ̀ rí wọn nínú àwọn wòlíì mìíràn, kí a sì ṣàlàyé wọn nínú àwọn ẹsẹ Ìwé Mímọ́ mìíràn. Nítorí náà, ó hàn gbangba pé Ọlọ́run ti pèsè kí a máa kẹ́kọ̀ọ́ gbogbo rẹ̀ lápapọ̀, àní kí a lè ní ìmọ̀ tí ó ṣe kedere nípa apá kan ṣoṣo.” William Miller, Miller’s Lectures, ìdìpọ̀ 2, ìkẹ́kọ̀ọ́ 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Arábìnrin White fara mọ́, ó sì gbéga fún ìwòye “historicist” tí Miller ní, ṣùgbọ́n ó fi ìmòye tí ó jinlẹ̀ síi kún ìwé Ìfihàn ju bí Miller ti rí i lọ, nítorí Miller kò tíì mọ́ ibi-mímọ́ gẹ́gẹ́ bí ó ti rí ní tòótọ́. Ó lóye pé ayé ni ibi-mímọ́ náà. Arábìnrin White mọ̀ pé nígbà tí Jésù gbé àwọn àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ wọn nínú ìwé Ìfihàn kalẹ̀, Kristi ń ṣe bẹ́ẹ̀ ní ìsopọpọ̀ pẹ̀lú iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Olórí Àlùfáà ọ̀run.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Nígbà tí Johanu yípadà tí ó sì rí Kristi, Ó ń rìn láàárín àwọn ọ̀pá-fìtílà ní aṣọ àlùfáà, àwọn ọ̀pá-fìtílà náà sì wà ní ibi mímọ́; nítorí náà, nínú ìtàn lẹ́yìn ìgòkè-rè lọ sí ọ̀run, ṣùgbọ́n kí Ó tó wọ Ibi Mímọ́ Jùlọ lọ ní ọdún 1844. Miller kò lè ti lóye ìtumọ̀ pàtàkì òtítọ́ yìí. Bẹ́ẹ̀ ni Tyndale, Luther tàbí John Wycliffe, tàbí ẹnikẹ́ni nínú àwọn aṣáájú Ìtúnṣe ìgbà àkọ́kọ́, kì yóò lè ti lóye rẹ̀. Òtítọ́ ń tẹ̀ síwájú ní ìfihàn rẹ̀, ó ń tàn sí i, ó sì tún ń tàn sí i títí di ọjọ́ pípé.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Ìlànà ńlá náà tí Robinson àti Roger Williams fi tọkàntọkàn gbéga bẹ́ẹ̀, pé òtítọ́ ń tẹ̀síwájú, àti pé àwọn Kristẹni gbọ́dọ̀ máa ṣetán láti gba gbogbo ìmọ́lẹ̀ tí ó bá lè tàn láti inú ọ̀rọ̀ mímọ́ Ọlọ́run, ni àwọn ọmọ-ìran wọn pàdánù lójú. Àwọn ìjọ́ Pírótẹ́sítáǹtì ti Amẹ́ríkà,—àti ti Yúróòpù pẹ̀lú,—tí a ti ṣe ojú-rere fún gidigidi nípa gbígba àwọn ìbùkún Ìtúnṣe, kùnà láti máa tẹ̀síwájú ní ọ̀nà ìtúnṣe. Bó tilẹ̀ jẹ́ pé díẹ̀ lára àwọn ènìyàn olóòtítọ́ dìde, láti ìgbà dé ìgbà, láti kéde òtítọ́ tuntun àti láti tú àṣìṣe tí a ti fọkàn tán pẹ́ sílẹ̀, ọ̀pọ̀ ènìyàn, bí àwọn Júù ní ọjọ́ Kristi tàbí àwọn ọmọ ìjọ́ póòpù ní àkókò Luther, ní inú-dídùn láti gbàgbọ́ gẹ́gẹ́ bí àwọn baba wọn ti gbàgbọ́, àti láti gbé ayé gẹ́gẹ́ bí wọ́n ti gbé ayé. Nítorí náà ẹ̀sìn tún bàjẹ́ sí ìfarahàn òde lásán; àwọn àṣìṣe àti àwọn ìgbàgbọ́ asán tí a ì bá ti sọ nù bí ìjọ bá ti ń bá a lọ ní rírìn nínú ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run, ni wọ́n pa mọ́, wọ́n sì fẹ́ràn wọn. Báyìí ni ẹ̀mí tí Ìtúnṣe mú wá ṣe ń kú dídíẹ̀dídíẹ̀, títí ó fi fẹ́rẹ̀ẹ́ jẹ́ pé àìní fún ìtúnṣe tó pọ̀ tó bẹ́ẹ̀ wà nínú àwọn ìjọ́ Pírótẹ́sítáǹtì gẹ́gẹ́ bí ó ti wà nínú Ìjọ́ Róòmù ní àkókò Luther. Ayéfẹ́ ni ó wà níbẹ̀ kan náà àti ìdààmú ẹ̀mí kan náà, ìbòwọ̀ irú bẹ́ẹ̀ fún èrò ènìyàn, àti fífi ẹ̀kọ́ ènìyàn rọ́pò àwọn ẹ̀kọ́ ọ̀rọ̀ Ọlọ́run.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Bí a kò bá mọ̀ pé òtítọ́ ń túbọ̀ hàn nípasẹ̀ ìlọsíwájú ní gbogbo ìtàn ayé, nígbà náà, ó ṣeé ṣe gidigidi kí a má lè mọ ìtumọ̀ ìmọ́lẹ̀ tuntun kankan nínú ìran ìkẹyìn yìí. Nígbà tí ènìyàn bá dáwọ́ òye irú ìlọsíwájú ti “òtítọ́” dúró, ní àìfọwọ́yí ni yóò bẹ̀rẹ̀ sí í gbẹ́kẹ̀ lé àṣà àtọwọ́dọwọ́, ìṣe àṣà, àti ìtọ́nisọ́nà ènìyàn tí ó ti ṣubú.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Ọ̀nà ìmúlò tí Miller lò jẹ́ àmì-ọ̀nà kan tí ń sáré kọjá gbogbo ìlà àsọtẹ́lẹ̀, èyí tí ń gbé ẹ̀rí ìdàgbàsókè òtítọ́ Bíbélì kalẹ̀, òtítọ́ tí ó bẹ̀rẹ̀ pẹ̀lú àwọn àpọ́sítélì. Síbẹ̀, nínú àmì-ọ̀nà tí a ṣojú rẹ̀ nípasẹ̀ Miller, a rí ìbẹ̀rẹ̀ kan tí ó ń béèrè fún alábàápín rẹ̀ ní òpin. Ọ̀pọ̀ jùlọ kò lóye àwọn òtítọ́ wọ̀nyí rí, ṣùgbọ́n kì í ṣe bẹ́ẹ̀ pẹ̀lú Satani.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Sátánì ti kọ òtítọ́ àti ìtẹ̀síwájú rẹ̀ láti ìgbà ìṣọ̀tẹ̀ rẹ̀ ní ọ̀run. Nígbà tí ó dé ibi náà nínú ìtàn tí àwọn Alátúnṣe bẹ̀rẹ̀ sí í lóye ní kedere bí a ṣe ń kẹ́kọ̀ọ́ Bíbélì, Sátánì ṣe ohun tí ó máa ń ṣe ní gbogbo ìgbà, ó sì mú àwọn àfarawé èké wọlé. Ẹ̀rí ìtàn iṣẹ́ rẹ̀ ti fífi òtítọ́ ṣe àfarawé èké fi hàn pé àwọn Jésúítì bíi Ribera àti Louis de Alcazar dojú ìlànà àfarawé èké wọn kọ ní pàtàkì sí ìwé Ìfihàn. Ìlànà ìtumọ̀ tí a ti bà jẹ́, tí a ń pè ní “preterism,” bẹ̀rẹ̀ ní ọ̀rúndún kejì àti kẹta pẹ̀lú àwọn aṣojú pàtàkì méjì ti ìlànà èké náà. Ọ̀kan ni Eusebius ti Kesarea (260–339), àti Victorinus ti Pettau (ó kú ní ìwọ̀n ọdún 304). Àwọn méjèèjì wọ̀nyí, tí wọ́n jẹ́ àwọn ènìyàn ìtàn àtijọ́, gbé ìlànà náà lárugẹ, ní fífi hàn pé a ti mú ìwé Ìfihàn ṣẹ ní àkókò Ìjọba Róòmù nípasẹ̀ àwọn ènìyàn ìtàn bíi Nero, ọba-ọba búburú tí gbogbo ènìyàn mọ̀.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Ní ọ̀rúndún kọkàndínlógún, John Darby (1800–1882) láti United Kingdom mú ọ̀nà iṣẹ́ Sátánì mìíràn wá, èyí tí a tún fi sínú àwọn àlàyé ìsàlẹ̀ ojú-ìwé ti Bíbélì ẹṣin Tirojanu tí a ń pè ní Scofield Reference Bible, èyí tí a ti dá mọ̀ tẹ́lẹ̀. “Dispensationalism” jẹ́ ìlànà ẹ̀kọ́-ìjìnlẹ̀ nípa Ọlọ́run tí ó pín ìtàn àti ìbáṣepọ̀ Ọlọ́run pẹ̀lú aráyé sí àwọn àkókò pàtó ọ̀tọ̀ọ̀tọ̀, tàbí ‘dispensations,’ nínú èyí tí Ọlọ́run ti ń ṣàkóso ètò Rẹ̀ ní ọ̀nà oríṣìíríṣìí. Mo ṣàkíyèsí èyí ní àkókò yìí nítorí èyí jẹ́ ọ̀kan nínú àwọn èké tí a mú wọ inú ìṣísẹ̀ Future for America láti ọwọ́ àwọn ohùn láti agbègbè kan náà níbi tí Darby ti tan àwọn èrò Sátánì rẹ̀ ká. Àwọn èrò Darby tí ó kọlu Future for America ni a bá wọ̀ pọ̀ pẹ̀lú ìmòye ìṣísẹ̀ tí a ń pè ní “woke” ti òní, èyí tí ó ń gbé irú ìdàrúdàpọ̀ àìní-ọba kan náà tí French Revolution ṣojú ga, àti ìwà àìlọ́fin nípa ìbálòpọ̀ kan náà tí Sodomu àti Gomorra ṣojú.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Lónìí àwọn onímọ̀-òye ẹ̀sìn ti Adventism òde-òní ń lo ètò kan ti pínyà àwọn òtítọ́ inú Bíbélì, tí ó dá lórí ìlànà méjì-fà fún ìtumọ̀ Bíbélì, tí wọ́n fi ń ṣiṣẹ́ láti ba Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ jẹ́, kí wọ́n sì sẹ́ wọn. Wọ́n ń pín àwọn ènìyàn sí méjì: àwọn amòye ní àwọn èdè Bíbélì, tàbí àwọn amòye ní ìtàn Bíbélì. Nípa bẹ́ẹ̀, àwọn onímọ̀-òye ẹ̀sìn ti Adventism lónìí ń darí ọkàn àwọn Adventist ti Laodicea, yálà nípa túmọ̀ Ọ̀rọ̀ Ọlọ́run gẹ́gẹ́ bí ìmọ̀ ìtàn ènìyàn tí ó ṣubú, tàbí gẹ́gẹ́ bí ìmọ̀ èdè ènìyàn tí ó ṣubú. Àwọn ìfarahàn aṣìṣe òde-òní wọ̀nyí, tí a ti máa ń lò ní ọ̀pọ̀ ìgbà láti kọlu ìhìn-iṣẹ́ tí o ń ka nísinsin yìí, ni a ó tún ṣe àlàyé sí i nínú àwọn àpilẹ̀kọ wọ̀nyí nígbà tí a bá ń ronú lórí àpẹẹrẹ àsọtẹ́lẹ̀ ti Ìyíká Faranse. Satani wà láàyè, ó sì mọ̀ pé àkókò rẹ̀ kù díẹ̀. Òfin ìkẹyìn nínú àwọn òfin Miller, èyí tí í ṣe nọ́mbà mẹ́rìnlá, parí pẹ̀lú àrọ̀ọ̀rọ̀ yìí.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Ẹ̀kọ́ nípa ìwà-Ọlọ́run tí a ń kọ́ ní àwọn ilé-ẹ̀kọ́ wa ni a máa ń gbé kalẹ̀ lórí irú ìgbàgbọ́ ẹ̀ka-ẹ̀sìn kan nígbà gbogbo. Ó lè yẹ láti mú ọkàn tí kò tíì ní àkúnya kankan, kí a sì fi irú èyí yìí tẹ́ ẹ mọ́lẹ̀, ṣùgbọ́n yóò máa parí ní ìwà-kíkórìíra ẹ̀sìn ní gbogbo ìgbà. Ọkàn tí ó ní òmìnira kì yóò ní ìtẹ́lọ́rùn pẹ̀lú àwọn ìwòye ti àwọn ẹlòmíràn láéláé. Bí èmi bá jẹ́ olùkọ́ àwọn ọ̀dọ́ ní ẹ̀kọ́ ìwà-Ọlọ́run, èmi yóò kọ́kọ́ mọ agbára ìmúye àti ọkàn wọn. Bí wọ́n bá dára, èmi yóò jẹ́ kí wọ́n kọ́ Bíbélì fún ara wọn, kí n sì rán wọn jáde ní òmìnira láti ṣe ayé ní rere. Ṣùgbọ́n bí wọn kò bá ní ọkàn, èmi yóò fi ọkàn ẹlòmíràn tẹ wọn mọ́lẹ̀, kí n kọ ‘akíkanjú-ẹ̀sìn’ sí iwájú orí wọn, kí n sì rán wọn jáde gẹ́gẹ́ bí ẹrú!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Ní àsìkò díẹ̀ lẹ́yìn tí Jòhánù Onífihàn gbé ayé, àti ní ọjọ́ Ìtúnṣe Ìjọ, Sátánì ń ṣiṣẹ́ gidigidi láti mú àwọn ọ̀nà èké ti ìsọtẹ́lẹ̀ jáde kí ó lè da ìtúpalẹ̀ Bíbélì tòótọ́ rú, kí ó sì pa á run. Ohun tí a máa ń ṣàìfiyèsí nígbà míì nínú àwọn òtítọ́ ìtàn wọ̀nyí ni pé gbogbo àwọn ọ̀nà Sátánì wọ̀nyí ni a dojú kọ tààràtà sí kì í ṣe ìwé mìíràn bí kò ṣe ìwé Ìfihàn. Èyí ni kókó ọ̀rọ̀ ti ọkọọkan àwọn olùgbéga ìdàrúdàpọ̀ ti Sátánì wọ̀nyí. Ìwé Ìfihàn ni ìgbà gbogbo ti jẹ́ ibi ìfojúsùn Sátánì. Sátánì mọ̀ pé ìwé Ìfihàn ni ìwé tí ó gbọ́dọ̀ jagun sí. Nígbà tí a bá mọ òtítọ́ yìí, nígbà náà ni a lè tún mọ òtítọ́ mìíràn tí a kò rí, èyí tí òtítọ́ pàtàkì mìíràn ti ṣókùnkùn bo.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Ọ̀nà èké tí àwọn Jesuit lò ni a pète láti dí òye tí ó ṣe kedere mọ́lẹ̀ pé póòpù ti ìjọ Roman ni aṣòdìsí-Kírísítì nínú àsọtẹ́lẹ̀ Bíbélì. Gbogbo onítúnṣe Pùrótẹ́sítáǹtì, kọ̀ọ̀kan wọn, wá mọ̀, wọ́n sì dá òtítọ́ yìí mọ̀. Nítorí náà, nígbà tí a ti gbé ìtàn tòótọ́ àwọn ọkùnrin bíi Ribera àti Louis de Alcazar kalẹ̀ ní gbangba ní ìgbà àtijọ́ nípasẹ̀ ọ̀rọ̀ àti ìtẹ̀jáde, a lo ìtàn àwọn ọkùnrin bíi Ribera àti Louis de Alcazar fún ète fífi àwọn ìsapá Sátánì hàn láti dí òye tí ó tọ́ nípa “ọkùnrin ẹ̀ṣẹ̀” mọ́lẹ̀. Àwọn ẹ̀rí tí a kọ sílẹ̀ tàbí tí a sọ ní ẹnu, tí ń tú ète ìṣàfilọlẹ̀ àwọn ọ̀nà Sátánì wọ̀nyí síta, jẹ́ òtítọ́ tó fi mọ́ ibi tí wọ́n dé; ṣùgbọ́n Sátánì ń gbìyànjú láti bo ju àwọn ẹ̀rí Bíbélì nìkan tí ń fi hàn pé póòpù ti Rome ni aṣòdìsí-Kírísítì.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Àwọn òtítọ́ kan wà nínú ìwé Ìṣípayá tí a ti bo mọ́lẹ̀ pẹ̀lú ìdàrúdàpọ̀ tí àwọn ètò èké wọ̀nyí ti ìtumọ̀ Bíbélì mú wá, èyí tí ó wà ní òde kúrò nínú kókó-ọrọ̀ ẹni náà tí nọ́ńbà rẹ̀ jẹ́ mẹ́fà, mẹ́fà, mẹ́fà. Ọ̀kan nínú àwọn òtítọ́ wọ̀nyí dájúdájú ni òtítọ́ tí a ṣojú fún nígbà tí a bá lóye àwọn ìjọ méje náà nínú ìdàgbàsókè wọn tí ó péye jùlọ. Àwọn òtítọ́ wà láàárín àwọn ìjọ méje náà tí ń sọ̀rọ̀ tààrà sí ìtàn tí ó bẹ̀rẹ̀ lọ́jọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001 tí ó sì parí nínú ìṣòro òfin Ọjọ́ Àìkú. Sátánì ti ń wá ọ̀nà láti jẹ́ kí ìmọ́lẹ̀ yìí wà ní ìsìnkú, ó sì dá àwọn ọ̀nà ìlànà Sátánì sílẹ̀ láti bo ọ̀pọ̀lọpọ̀ iyebíye òtítọ́ tí ó wà nínú ìwé Ìṣípayá mọ́lẹ̀, kì í ṣe ìdánimọ̀ póòpù Róòmù gẹ́gẹ́ bí aṣòdì sí Kristi nìkan.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Kí a tó ṣí “ọkùnrin ẹ̀ṣẹ̀” payá ní ọdún 538, àwọn ọkùnrin bíi Eusebius àti Victorinus kọlu ìwé Ìfihàn ní ìgbìyànjú láti fi bo ìdìde agbára páápà. Nígbà mìíràn nínú ìtàn, Kristi mú ìlérí Rẹ̀ ṣẹ sí Tiatira, ó sì mú ìràwọ̀ òwúrọ̀ ti ìtúnṣe jáde wá (Wycliffe), Sátánì sì lẹ́yìn náà mú àwọn ènìyàn olókìkí méjì jáde nínú ìtàn láti ṣe agbátẹrù àti láti tẹ̀síwájú nínú iṣẹ́ sátání rẹ̀. Ogun gígùn tí ó ti pẹ́ lórí ìdàgbàsókè òtítọ́, tí ó dé ibi gíga rẹ̀ nígbà tí a bá tú àṣírí ìwé Ìfihàn sílẹ̀, (kí àkókò àyè ìdánwò tó parí) ní ìmọ́lẹ̀ láti inú àwọn ìjọ méje tí Miller kò mọ̀ rí, bẹ́ẹ̀ ni Sister White náà kò mọ̀ ọ́; ṣùgbọ́n a lè fi hàn ní rọ́rùn pé Miller àti Ẹ̀mí Àsọtẹ́lẹ̀ méjèèjì ń gbé ìmọ́lẹ̀ tuntun náà ró, nítorí ìmọ́lẹ̀ tuntun kì í tako ìmọ́lẹ̀ àtijọ́.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Ó jẹ́ òtítọ́ pé a ní òtítọ́ náà, a sì gbọ́dọ̀ fi ìfaradà tí kò yẹ̀ ṣinṣin dì mọ́ àwọn ipò tí a kò lè mì; ṣùgbọ́n a kò gbọdọ̀ fi ojú àníyàn wo ìmọ́lẹ̀ tuntun kankan tí Ọlọ́run bá rán, kí a sì wí pé, Ní tòótọ́, a kò lè rí i pé a nílò ìmọ́lẹ̀ mìíràn ju òtítọ́ àtijọ́ tí a ti gbà títí di báyìí, tí a sì ti fìdí múlẹ̀ nínú rẹ̀. Níwọ̀n ìgbà tí a bá di ipò yìí mú, ẹ̀rí ti Ẹlẹ́rìí Òtítọ́ ń mú ìbáwí rẹ̀ wá sí ọ̀ràn wa pé, ‘Ìwọ kò sì mọ̀ pé aláìláàánú ni ìwọ, àti aláìnínú-dídùn, àti tálákà, àti afọ́jú, àti ìhòòhò.’ Àwọn tí ń rò pé ọlọ́rọ̀ ni àwọn, tí wọ́n sì ti pọ̀ sí i ní ọrọ̀, tí wọn kò sì nílò ohunkóhun, wà nínú ipò ìfọ́jú ní ti ipò gidi wọn níwájú Ọlọ́run, wọn kò sì mọ̀ ọ́.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ìdánwò àkọ́kọ́ fún ìmọ́lẹ̀ tuntun ni bóyá ó tako òtítọ́ tí a ti fìdí múlẹ̀, àti bóyá ó ń gbé àwọn òtítọ́ ìpìlẹ̀ ró.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Nígbà tí agbára Ọlọ́run bá jẹ́rìí nípa ohun tí í ṣe òtítọ́, òtítọ́ náà gbọ́dọ̀ dúró títí láé gẹ́gẹ́ bí òtítọ́. Kò yẹ kí a gba àwọn ìfojúsùn tí a dá lẹ́yìn náà wọlé, tí wọ́n lòdì sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. Àwọn ènìyàn yóò dìde pẹ̀lú àwọn ìtumọ̀ Ìwé Mímọ́ tí í ṣe òtítọ́ lójú wọn, ṣùgbọ́n tí kì í ṣe òtítọ́. Òtítọ́ fún àkókò yìí, Ọlọ́run ti fi fún wa gẹ́gẹ́ bí ìpìlẹ̀ ìgbàgbọ́ wa. Òun tìkára Rẹ̀ ni ó ti kọ́ wa ohun tí í ṣe òtítọ́. Ẹni kan yóò dìde, lẹ́yìn náà ẹlòmíràn pẹ̀lú ìmọ́lẹ̀ tuntun tí ó tako ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa lábẹ́ ìfihàn Ẹ̀mí Mímọ́ Rẹ̀.” Selected Messages, ìwé 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Sátánì ti fi ìwé Ìfihàn ṣe ibi àfojúsùn ìkọlù rẹ láti ìgbà tí Jòhánù ti kọ àwọn ìránṣẹ́ tí ó wà nínú rẹ̀ sílẹ̀. Jésù wí pé:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Ṣùgbọ́n alábùkún ni ojú yín, nítorí wọ́n ń ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn. Matteu 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Ìbùkún tí a so mọ́ rírí àti gbígbọ́ ni ìbùkún ìmọ̀lára ọ̀rọ̀ Ìfihàn Jesu Kristi. Nígbà tí Johanu dúró gẹ́gẹ́ bí aṣojú àwọn tí ó wà ní “ọjọ́ ìkẹyìn” tí wọ́n rí tí wọ́n sì gbọ́ ọ̀rọ̀ náà, ó dojúbolẹ̀ láti jọ́sìn angẹli Gabrieli, ẹni tí ó sì tètè sọ fún Johanu pé kó má ṣe bẹ́ẹ̀.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Èmi Jòhánù sì rí nǹkan wọ̀nyí, mo sì gbọ́ wọn. Nígbà tí mo sì ti gbọ́, tí mo sì ti rí wọn, mo dojúbolẹ̀ láti jọ́sìn níwájú ẹsẹ̀ angẹli tí ó fi nǹkan wọ̀nyí hàn mí. Nígbà náà ni ó wí fún mi pé, Má ṣe bẹ́ẹ̀ rárá: nítorí èmi jẹ́ ẹlẹ́gbẹ́-iṣẹ́ rẹ, àti ti àwọn arákùnrin rẹ àwọn wòlíì, àti ti àwọn tí ń pa ọ̀rọ̀ ìwé yìí mọ́: jọ́sìn fún Ọlọ́run. Ìfihàn 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gábíríẹ̀lì àti Jòhánù jẹ́ ẹ̀dá tí a dá, tí ó yẹ kí wọ́n máa sin Ẹlẹ́dàá nìkan. Ọ̀pọ̀ wòlíì àti àwọn olódodo ènìyàn, pẹ̀lú àwọn áńgẹ́lì, ti fẹ́ràn gidigidi láti “rí” àti “gbọ́” ìrántí Ẹkún Àárín Ọ̀gànjọ́ nígbà tí a bá tún un sọ ní òpin ayé.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n gbọ́ran. Nítorí lóòótọ́ ni mo sọ fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Mátíù 13:16, 17]. Alábùkún ni àwọn ojú tí ó rí àwọn nǹkan tí a rí ní ọdún 1843 àti 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún ìránṣẹ́ náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìkẹyìn gbọ́dọ̀ ṣe tán. Iṣẹ́ ńlá kan ni a óò ṣe ní àkókò kúkúrú. Láìpẹ́, nípa ìpinnu Ọlọ́run, a óò fi ìránṣẹ́ kan hàn tí yóò di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró nípò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Ohun tí àwọn olódodo ènìyàn (Johanu) àti àwọn ẹlẹgbẹ́ ìránṣẹ́ wọn (àwọn áńgẹ́lì) ń fẹ́ láti rí ni ìmúṣẹ ìkẹyìn ti Ìkígbe Àárín Òru ní òpin Adventism, nígbà tí a ó fi ògo Ọlọ́run tan ìmọ́lẹ̀ sí ayé. Ìfarahàn agbára ìkẹyìn náà nínú òjò òpin ni a mú wá nípasẹ̀ ṣíṣi ìfihàn Jésù Kristi tí a ti fi èdìdì dì.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Nípa ìgbàlà yìí ni àwọn wòlíì ṣe ìwádìí tí wọ́n sì wá a gidigidi, àwọn tí wọ́n sọtẹ́lẹ̀ nípa oore-ọ̀fẹ́ tí yóò tọ̀ yín wá: wọ́n ń ṣàwárí ìgbà wo, tàbí irú ìgbà wo ni Ẹ̀mí Kristi tí ó wà nínú wọn ń tọ́ka sí, nígbà tí ó ti ń jẹ́rìí ṣáájú nípa àwọn ìjìyà Kristi, àti ògo tí yóò tẹ̀lé e. A sì fi hàn wọ́n pé, kì í ṣe fún ara wọn, bí kò ṣe fún wa ni wọ́n ń ṣe iṣẹ́ ìránṣẹ́ nínú àwọn nǹkan wọ̀nyí, èyí tí a ti sọ fún yín nísinsin yìí láti ọ̀dọ̀ àwọn tí wọ́n ti wàásù ìhìn rere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn. Nítorí náà, ẹ di ẹgbẹ́-ìgbáradì ọkàn yín mú, ẹ máa ṣọ́ra, kí ẹ sì ní ìrètí pípé sí oore-ọ̀fẹ́ tí a ó mú tọ̀ yín wá ní ìfihàn Jesu Kristi. 1 Peteru 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Àwọn wòlíì, àwọn olódodo ènìyàn àti àwọn áńgẹ́lì ti fẹ́ láti wà láàyè ní àkókò tí a óò tú “oore-ọ̀fẹ́” tàbí agbára Ọlọ́run jáde nígbà ìmúṣẹ́ ìkẹyìn Ìkéde Ọ̀gànjọ́. “Oore-ọ̀fẹ́” náà, tí í ṣe agbára ìṣẹ̀dá Ọlọ́run, ni a mú wá fún àwọn ènìyàn nígbà tí a ṣí Ìfihàn Jésù Kristi sílẹ̀. Satani mọ̀ pé ọ̀nà láti gbé agbára ìṣẹ̀dá Ọlọ́run dé ọ̀dọ̀ àwọn ènìyàn Rẹ̀ ni a ń ṣe nípasẹ̀ ìránṣẹ́ tí a ṣí sílẹ̀ nínú ìwé Ìfihàn, nítorí náà ó ti jẹ́ ìsapá rẹ̀ tó ga jù lọ láti dá ìmọ́lẹ̀ tí ó wà nínú ìwé Ìfihàn rú, láti dènà á, àti láti bo ó mọ́lẹ̀. Ìmọ́lẹ̀ náà kì í ṣe ìdánimọ̀ ọkùnrin ẹ̀ṣẹ̀ nìkan, nítorí òtítọ́ náà ni gbogbo àwọn alátúnṣe Pùròtẹ́sítáǹtì ti fi ẹ̀rí rẹ̀ hàn ní kíkún ní ọ̀pọ̀ ọ̀rúndún sẹ́yìn.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Mo wà nínú Ẹ̀mí ní ọjọ́ Olúwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: ohun tí ìwọ bá sì rí, kọ ọ sínú ìwé kan, kí o sì rán an sí àwọn ìjọ méje tí ó wà ní Ásíà; sí Efesu, àti sí Simírná, àti sí Pẹ́gámù, àti sí Tiatira, àti sí Sardi, àti sí Filadelfia, àti sí Laodíkea. Mo sì yí padà láti rí ohùn tí ó bá mi sọ̀rọ̀. Nígbà tí mo sì yí padà, mo rí ọ̀pá fìtílà wúrà méje; àti láàrín àwọn ọ̀pá fìtílà méje náà ni ẹni kan tí ó dàbí Ọmọ ènìyàn, tí a fi aṣọ gígùn dé ẹsẹ̀ wọ̀, tí a sì fi àmùrè wúrà di í ní àyà. Orí rẹ̀ àti irun orí rẹ̀ funfun bí irun àgùntàn, wọ́n sì funfun bí yìnyín; ojú rẹ̀ sì dàbí ọwọ́ iná; ẹsẹ̀ rẹ̀ sì dàbí idẹ dídán, bí ẹni pé a ti sun wọ́n nínú ìléru; ohùn rẹ̀ sì dàbí ariwo omi púpọ̀. Ó sì ní ìràwọ̀ méje ní ọwọ́ ọ̀tún rẹ̀: idà mímú méjì olójú sì ti ẹnu rẹ̀ jáde: ojú rẹ̀ sì dàbí oòrùn tí ń tàn nínú agbára rẹ̀. Nígbà tí mo sì rí i, mo ṣubú lulẹ̀ ní ẹsẹ̀ rẹ̀ bí òkú. Ó sì gbé ọwọ́ ọ̀tún rẹ̀ lé mi, ó ní fún mi pé, Má bẹ̀rù; èmi ni ẹni àkọ́kọ́ àti ẹni ìkẹyìn: èmi ni ẹni tí ń bẹ láàyè, tí ó sì ti kú; sì kíyèsí i, mo wà láàyè títí láé, Àmín; mo sì ní àwọn kọ́kọ́rọ́ ọ̀run àpáàdì àti ikú. Kọ àwọn nǹkan tí ìwọ ti rí, àti àwọn nǹkan tí ó wà, àti àwọn nǹkan tí yóò wáyé lẹ́yìn èyí. Ìfihàn 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Nígbà tí Adventism ń gbé ọ̀nà ìtúmọ̀ àsọtẹ́lẹ̀ “historicist” ga, wọ́n mọ̀ pé gbogbo àwọn ìjọ inú Ìfihàn orí kejì àti kẹta tún ara wọn hàn nínú ìjọ ìkẹyìn. Lábẹ́ ìbànújẹ́, ní òpin ọ̀rúndún kọkàndínlógún, Satani ti bẹ̀rẹ̀ sí í pa ojú Adventism dé sí ọ̀nà mímọ́ náà, sí ààbò rẹ̀, àti sí ìṣe rẹ̀ gẹ́gẹ́ bí apá pàtàkì nínú ojúṣe wọn gẹ́gẹ́ bí “àwọn olùṣọ́ ìdógó àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀.” Bí ó tilẹ̀ jẹ́ pé a ń fi ọ̀nà ìtúmọ̀ náà sílẹ̀ ní Adventism, àwọn kan ṣì wà tí wọ́n ń lo ọ̀nà mímọ́ náà. A ń lo ìwé náà, Story of the Seer of Patmos, gẹ́gẹ́ bí ẹlẹ́rìí sí òtítọ́ náà pé lílo gbogbo àwọn ìjọ náà sí ìtàn Laodicea jẹ́ ìṣàmúlò àsọtẹ́lẹ̀ tí ó bófin mu. Àwọn èyí tí ó tẹ̀lé yìí jẹ́ àyọkà láti inú ìwé náà tí ń fi kókó ọ̀rọ̀ tí mo ń tọ́ka sí hàn.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“A gbọ́dọ̀ rántí pé, gẹ́gẹ́ bí ìrírí Éfésù, Smínà, àti Pẹ́gámù yóò ṣe tún ara wọn hàn nínú ìjọ ìkẹyìn kí ìpadàbọ̀ kejì Kristi tó dé, bẹ́ẹ̀ náà ni ìtàn Tiatírà yóò ní àfihàn àbájáde rẹ̀ nínú ìran ìkẹyìn.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell tọ́ka sí i ní ọ̀nà tí ó tọ́ pé ìrírí àwọn ìjọ mẹ́rin àkọ́kọ́ ni a tún ṣe, tàbí gẹ́gẹ́ bí ó ti wí pé, “yóò ní ẹlẹgbẹ́ rẹ̀ nínú ìran ìkẹyìn.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Ó lo ìdánwò náà, ṣùgbọ́n gbogbo rẹ̀ ń tọ́ka sí ọdún 1843 gẹ́gẹ́ bí àkókò tí ayé gbọ́dọ̀ gba Olùgbàlà rẹ̀. Ipò àwọn ènìyàn ní àkókò àkọ́kọ́ ìbọ̀ wá Kristi ni a tún ń ṣe nísinsin yìí.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell ń sọ̀rọ̀ nípa bí William Miller ṣe dá 1843 mọ̀ gẹ́gẹ́ bí ìgbà Wíwá Kejì Kristi, ó sì fi hàn pé àwọn ipò tí ó bá ìbọ̀wọ̀ àkọ́kọ́ mu ni a tún ṣe ní àsìkò àwọn Millerite. Haskell tọ́, arábìnrin White sì fìdí rẹ̀ múlẹ̀ pé Miller fúnra rẹ̀ ni a ṣojú rẹ̀ nípasẹ̀ Johanu Oníbatiste.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Gẹ́gẹ́ bí Johanu Oníbatisí ti kede ìbọ̀ wá àkọ́kọ́ Jesu, tí ó sì pèsè ọ̀nà sílẹ̀ fún ìbọ̀ wá Rẹ̀, bẹ́ẹ̀ náà ni William Miller àti àwọn tí wọ́n darapọ̀ mọ́ ọn ti kéde ìbọ̀ wá kejì Ọmọ Ọlọ́run.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel tún mọ̀ pé ní àkókò ìtàn Pẹgámọ̀, (ìjọ kẹta tí ń ṣàpẹẹrẹ àdàlù ẹ̀sìn Kristẹni pẹ̀lú ìbọ̀rìṣà), ìtàn Sádísì, ìjọ karùn-ún, tún ṣẹlẹ̀.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Àkókò kan wà nínú ìtàn Pégámọ̀, nígbà tí ẹ̀sìn Kristẹni rò pé ìbọ̀rìṣà ti kú; ṣùgbọ́n ní tòótọ́, ẹ̀sìn tí ó dà bí ẹni pé a ti ṣẹ́gun rẹ̀, ni ó ti ṣẹ́gun. Ìbọ̀rìṣà, lẹ́yìn tí a ti ṣe ìrìbọmi fún un, wọ inú ìjọ. Ní ọjọ́ Sádísì ni a tún ìtàn yìí ṣe.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sárdísì ni ìjọ Ìtúnṣe tí jí, tí ó sì dìde láti ṣàtakò sí àwọn èké àtanisọ́nà Sátánì ti ipò póòpù, ṣùgbọ́n kí iṣẹ́ wọn tó parí, wọ́n ti bẹ̀rẹ̀ sí í padà sí Róòmù. Wọ́n rò bí ìjọ Pẹgámọ̀ ṣe rò pé ẹ̀kọ́-póòpù ti kú, ṣùgbọ́n ní ti gidi, ó ṣì wà láàyè. Haskell pẹ̀lú fi hàn pé lórí ìjọ ìyókù ni “àwọn ìmọ́lẹ̀ ìkójọpọ̀ láti inú gbogbo àwọn ìgbà àtijọ́” ti ń tàn.
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Lórí ìjọ ìkẹyìn yìí—àwọn ìyókù náà—ni ìmọ́lẹ̀ tí a ti kó jọ láti inú gbogbo ìran àtijọ́ ń tàn.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Mi ò sọ pé Haskell mọ̀ pé ìtàn ìlọsíwájú tí a ṣàfihàn nípasẹ̀ àwọn ìjọ méje, ni a tún mú ṣẹ ní inú ìtàn Ísírẹ́lì àtijọ́, ṣùgbọ́n dájúdájú ó gbé òtítọ́ náà ró nígbà tí ó kọ pé “àwọn ìmọ́lẹ̀ tí a kó jọ láti inú gbogbo àwọn ayé ìgbà àtijọ́” ni ń “tàn” sí “ìjọ ìkẹyìn.” Ísírẹ́lì àtijọ́ wà nínú “àwọn ìmọ́lẹ̀” “àwọn ayé ìgbà àtijọ́.” Bí ó tilẹ̀ jẹ́ pé ó gbé àwọn ìlànà tí ó ṣe pàtàkì kalẹ̀ fún ìmòye àpẹẹrẹ àwọn ìjọ méje nínú ìtàn Ísírẹ́lì àtijọ́, èmi kò dá mi lójú bí ìmọ̀ rẹ̀ ṣe jinlẹ̀ tó nípa àwọn ìfarajọ tí a ṣàfihàn nínú àwọn àmì wọ̀nyẹn. Mo tún dá mi lójú pé kò mọ apá kan tí ó ṣe pàtàkì jùlọ nínú àwọn ìtàn tí àwọn ìjọ méje ṣàfihàn, apá kan tí a ń tọ́ sí.
We will address this truth in our next article.
A ó sọ òtítọ́ yìí ní àpilẹ̀kọ wa tí ó kàn.