William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.
Iphupho likaWilliam Miller lafakwa encwadini ethi Early Writings, ngakho-ke lingaphansi kokuhlaziywa nokusetshenziswa okufanayo okungokwesiprofetho okudingeka kufezwe ngumfundi ofuna ukuhlukanisa kahle iZwi leqiniso. Leli phupho lethulwe izikhathi eziningi eminyakeni edlule yiFuture for America, kodwa lapha silifaka esifundweni “sokwanda kolwazi,” olwavulwa “ngesikhathi sokuphela” ngo-1798. Leli phupho likhuluma ngomlando wesigijimi esasimelela ulwazi olwandiweyo. Libonisa ukuxhumana phakathi kweminyakazo yezigijimi zengelosi yokuqala neyesithathu.
William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.
Iphupho likaWilliam Miller lichaza umsebenzi wakhe, futhi umsebenzi wakhe wawufanekiselwa ngumsebenzi kaMose ekuqaleni kuka-Israyeli wasendulo. Ukugcwaliseka kwephupho likaMiller ezinsukwini zokugcina kwakufanekiselwa ngumsebenzi kaKristu ezinsukwini zokugcina zika-Israyeli wasendulo. Umsebenzi uKristu awufeza ekupheleni kuka-Israyeli wasendulo wawumele umsebenzi uKristu awufeza ezinsukwini zokugcina zika-Israyeli ongokomoya. Ephusheni likaMiller umsebenzi ofezwa ezinsukwini zokugcina uvezwa njengowenziwa “uMuntu oneBhulashi Lothuli”. Kubalulekile ukuqaphela iphupho likaMiller njengokubikezela ukugcwaliseka kweMidnight Cry ezinsukwini zokugcina. Kubalulekile futhi ukuqaphela ukuthi umsebenzi kaKristu ku-Israyeli wasendulo ezinsukwini zabo zokugcina wawufanekisela umsebenzi “woMuntu oneBhulashi Lothuli” ephusheni likaMiller.
One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.
Enye ingxenye yomsebenzi kaKristu okubalulekile ukuyiqaphela ukuthi Akazange nje kuphela avule amaqiniso ayengcwatshwe kusukela esikhathini sikaMose, kodwa uKristu ngesikhathi esifanayo wawakhulisa lawo maqiniso okuqala. Ngokwenza kanjalo, Wabeka isibonelo sokuthi lapho abantu bakaNkulunkulu begcwalisa iphupho likaMiller ezinsukwini zokugcina, amaqiniso amiswa ngomsebenzi kaMiller ayokwandiswa adlule ukuqonda kwawo kwasekuqaleni.
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Ngesikhathi soMsindisi, amaJuda ayesemboze kakhulu amagugu ayigugu eqiniso ngemfucumfucu yesiko nezinganekwane, kwaze kwaba yinto engenakwenzeka ukuhlukanisa iqiniso namanga. UMsindisi weza ezosusa imfucumfucu yenkolelo-ze namaphutha abesegcinwe isikhathi eside, nokumisa amagugu ezwi likaNkulunkulu ohlakeni lweqiniso. UMsindisi ubengenzani uma ebeza kithi manje njengoba eza kumaJuda? Bekuyomele enze umsebenzi ofanayo wokususa imfucumfucu yesiko nemikhosi. AmaJuda aphazamiseka kakhulu lapho enza lo msebenzi. Ayesephuthelwe iqiniso lokuqala likaNkulunkulu, kodwa uKristu walibuyisela futhi labonakala. Kungumsebenzi wethu ukukhulula amaqiniso ayigugu kaNkulunkulu enkolelweni-ze nasephutheni. Yeka umsebenzi esiwuphathisiwe evangelini!” Review and Herald, June 4, 1889.
Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.
Namuhla indoda enebhulashi lothuli (uKristu) yenza “umsebenzi ofanayo wokususa imfucumfucu yesiko nemikhosi” njengoba iNgonyama yesizwe sakwaJuda (uKristu) yenza ngesikhathi samaJuda. Ephusheni likaMiller, amagugu ayigugu eqiniso ayebekwe ngokuhlelekile ngokuphelele ebhokisini lezwi likaNkulunkulu, agcina esembozwe yimfucumfucu namagugu omgunyathi. Lawo magugu kwakufanele akhishwe emfundeni yemfucumfucu abuyiselwe ebhokisini elikhulu leZwi likaNkulunkulu ngesikhathi soKukhala Kwaphakathi Kwamabili kwezinsuku zokugcina, ngoba kwakungesikhathi uMiller ebuka lawo magugu asebuyiselwe ebhokisini elikhulu lapho “amemeza ngenjabulo enkulu kakhulu, futhi lokho kumemeza” kwamvusa. Iphupho likaMiller lenzeka ngo-1847, eminyakeni emithathu emva koKukhala Kwaphakathi Kwamabili kwengelosi yokuqala, ngakho ukuvuka kwakhe ephusheni kungoKukhala Kwaphakathi Kwamabili kwezinsuku zokugcina. Lokho Kukhala Kwaphakathi Kwamabili kumenyezelwa ofakazi ababili ababebulewe yisilo esasenyuka siphuma emgodini ongenamkhawulo, futhi bafa emgwaqweni izinsuku ezintathu nengxenye, kwaze kwaba yilapho behlanganiswa baba munye base bephila esigodini samathambo omile afileyo, base bephakanyiswa baba yisibonakaliso. Iphupho likaMiller ligcwaliseka kulowo mgwaqo, nasesigodini esifanayo asichaza ngokuthi “igumbi lakhe”.
In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.
Emlandweni wamaMillerite, uMiller wasetshenziswa yiNkosi ukumisa amaqiniso okuqala e-Adventism, kodwa iphupho lakhe lakhomba ukuthi ngokuhamba kwesikhathi lawo maqiniso ayeyongcwatshwa. Lesi simo sokususa imfucumfucu yesiko nemikhuba yendabuko yilokho uKristu akufeza ekupheleni kuka-Israyeli wasendulo, futhi ngokwenza kanjalo waveza kusengaphambili ukugcwaliseka kokugcina kwephupho likaWilliam Miller.
The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.
AmaJuda ayeselahlekelwe ukubona “iqiniso lokuqala likaNkulunkulu, kodwa uKristu walibuyisela futhi ukuba libonakale,” futhi akhomba umsebenzi waKhe ngokuthi “umsebenzi wethu.” Umsebenzi wethu “ukukhulula amaqiniso ayigugu kaNkulunkulu enkolelweni-ze nasephutheni.” Iphupho likaWilliam Miller likhomba ukutholakala, ukwethulwa nokwaliwa, kanye nokubuyiselwa kwamaqiniso okuqala. Ukuze afeze umsebenzi wokubuyisela, uKristu wabeka iqiniso “ohlakeni lweqiniso.” “Uhlaka lweqiniso” kuWilliam Miller lwaluyikuqonda kwakhe amandla amabili achithayo obuqaba nobupapa. Ezinsukwini zokugcina “uhlaka lweqiniso” lungamandla amathathu achithayo kadrako, esilo, nomprofethi wamanga.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Ngenkathi uKristu efika emhlabeni ukuzobonakalisa inkolo yeqiniso, nokuphakamisa izimiso okufanele zibuse izinhliziyo nezenzo zabantu, amanga ayesezibambe ngokujule kangaka kulabo ababebe nokukhanya okukhulu kangaka, baze bengabe besakuqonda ukukhanya, futhi bengenaso nhlobo isifiso sokudela isiko ngenxa yeqiniso. Bamala uMfundisi wasezulwini, bambethela esiphambanweni iNkosi yenkazimulo, ukuze bagcine amasiko abo siqu nezinto abazisungulela zona. Lowo moya ofanayo uqobo uyabonakaliswa emhlabeni namuhla. Abantu bayakwenyanya ukuhlolisisa iqiniso, funa amasiko abo aphazamiseke, bese kungeniswa uhlelo olusha lwezinto. Kubantu kukhona ukuthambekela okuqhubekayo kokona, futhi abantu ngokwemvelo bathanda ukuphakamisa kakhulu imibono nolwazi lwabantu, kuyilapho okungokwaphezulu nokuphakade kungabonwa noma kwaziswe.” Counsels on Sabbath School Work, 47.
If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.
Ukube uKristu wayeza emhlabeni namuhla, wayezothola “wona lowo moya” wokuphakanyiswa kwemibono yoluntu nolwazi, owabeka isiko esikhundleni seqiniso. Ephusheni likaMiller, ezinsukwini zokugcina, uKristu uza njengendoda yebhulashi lothuli ukuze afeze wona lowo msebenzi. Lapho umsebenzi Wakhe njengendoda yebhulashi lothuli usufezekile, amagugu okuqala ayokhanya ngokuphindwe kayishumi kunelanga, njengofakazi ababili, abamelwe nguMiller, bevuka ekumemezeni kwesililo esikhulu.
The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.
Uhlaka lweqiniso olunikezwe uMiller lwaluyisakhiwo sesiprofetho samandla amabili achithayo, kanti uhlaka lweqiniso olunikezwe i-Future for America luyisakhiwo sesiprofetho samandla amathathu achithayo. “Isihluthulelo” esasixhunywe ebhokisini kwakuyindlela ethile eyavulwa uphawu futhi yanikezwa uMiller, kwase kuthi emva kwalokho yanikezwa i-Future for America.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Isihluthulelo solwazi ngosuku lukaKristu sasithathiwe yilabo ababefanele ukuba basiphathe ukuze bavule ngaso indlu yengcebo yokuhlakanipha emiBhalweni yeTestamente Elidala. Orabhi nabafundisi base beyivalele cishe ngokuphelele imibuso yezulu kwabampofu nakwabahluphekileyo, babashiya ukuba babhubhe. Ezinkulumweni Zakhe uKristu akazange alethe izinto eziningi phambi kwabo kanye kanye, funa adide izingqondo zabo. Wenza iphuzu ngalinye lacaca futhi lahluka. Akazange akudelele ukuphindwa kwamaqiniso amadala navamile eziprofethweni uma ayeyokhonza injongo Yakhe yokugxilisa imibono.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“UKristu wayengumsunguli wawo wonke amagugu eqiniso asendulo. Ngomsebenzi wesitha la maqiniso ayesesusiwe endaweni yawo efanele. Ayesehlukanisiwe nesikhundla sawo sangempela, abekwa ohlakeni lwephutha. Umsebenzi kaKristu kwakuwukuwalungisa kabusha nokuwamisa la magugu ayigugu ohlakeni lweqiniso. Izimiso zeqiniso ezaziphiwe nguye uqobo ukuba zibusise umhlaba, ngokusebenza kukaSathane, zazimbelwe phansi futhi kubonakala sengathi zase ziphelile. UKristu wazihlenga emfucumfucwini yephutha, wazipha amandla amasha, aphilayo, wayeseziyala ukuba zikhanye njengamagugu ayigugu, futhi zime ziqine kuze kube phakade.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“UKristu uqobo wayengasebenzisa noma yiliphi lala maqiniso amadala ngaphandle kokuboleka ngisho nengcosana encane, ngokuba nguyena owayewaqamba wonke. Wawafaka ezingqondweni nasemicabangweni yesizukulwane ngasinye, futhi lapho efika emhlabeni wethu wawahlela kabusha wawaphilisa amaqiniso ayesesefile, ewenza abe namandla ngokwengeziwe ukuze kuzuze izizukulwane ezizayo. KwakunguJesu Kristu owayenamandla okusindisa la maqiniso emfucumfucwini, aphinde awanike umhlaba enokusha namandla okungaphezu kwalokho ayenakho ekuqaleni.” Manuscript Releases, volume 13, 240, 241.
It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.
Kuyathakazelisa ukuqaphela kuleso siqephu sokugcina ukuthi ukhiye uKristu awusebenzisa ekupheleni kuka-Israyeli wasendulo kwakungowokuvula iTestamente Elidala. Ukhiye wendlela yokusebenza kaMiller wavula ibhokisi leTestamente Elidala neleLisha, kodwa ezinsukwini zokugcina, ekuphetheni kwephupho lakhe, lelo bhokisi selikhulu kakhulu. Ukhiye wendlela yokusebenza ezinsukwini zokugcina awuvuli iTestamente Elidala neleLisha kuphela, kodwa uvula noMoya Wesiprofetho. Ukwambulwa kweSambulo sikaJesu Kristu, ngaphambi nje kokuvalwa komusa, kufezwa yiNgonyama yesizwe sakwaJuda, ethi ephusheni likaMiller imelwe yindoda enebhulashi lothuli. USisi White uveza ukuthi umsebenzi wendoda enebhulashi lothuli wenziwa ngaphambi nje kokuvalwa komusa.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“INkosi yanginika umbono, ngoJanuwari 26, engizowulandisa. Ngabona ukuthi abanye babantu bakaNkulunkulu babengenakuqonda futhi belele ngokomoya; futhi babevukile ingxenye kuphela, bengasiboni isikhathi esesiphila kuso manje; nokuthi ‘umuntu’ one-‘bhulashi lothuli’ wayesengenile, nokuthi abanye babesengozini yokukhukhuleka basuswe. Ngancenga uJesu ukuba abasindise, ababekezele kancane futhi, abenze babone ingozi yabo eyesabekayo, ukuze balungele ngaphambi kokuba kube sekwephuze unomphela. Ingelosi yathi, ‘Ukubhujiswa kuyeza njengesivunguvungu esinamandla.’ Ngancenga ingelosi ukuba ihawukele futhi isindise labo ababethanda leli zwe, futhi ababebambelele ezintweni zabo, futhi ababengazimisele ukuzidedela, bazidele ukuze kusheshiswe izithunywa endleleni yazo yokondla izimvu ezilambileyo, ezazibhubha ngenxa yokuswela ukudla komoya.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Njengoba ngangibona imiphefumulo ehluphekayo ifa ngenxa yokuswela iqiniso lamanje, futhi abanye ababethi bayalikholwa iqiniso beyiyekela ife, ngokugodla izindlela ezidingekayo zokuqhubekisela phambili umsebenzi kaNkulunkulu, leso sibonakaliso sasibuhlungu kakhulu, ngase ngincenga ingelosi ukuba isisuse kimi. Ngabona ukuthi lapho umsebenzi kaNkulunkulu udinga ingxenye yempahla yabo, njengensizwa eyafika kuJesu, [Mathewu 19:16–22.] bahamba bedabukile; nokuthi ngokushesha isishayo esichichimayo sasiyakwedlula sibhuqe konke ababenakho, bese kuba sekwephuze kakhulu ukunikela ngempahla yasemhlabeni, nokuzibekela ingcebo ezulwini.” Review and Herald, April 1, 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“Isishayo esichichimayo” siyisifanekiselo somthetho weSonto osuzayo maduze, futhi umsebenzi wendoda yebhulashi lokusula uthuli ephusheni likaMiller wenzeka ngaphambi nje kokuba kuvalwe isikhathi somusa. Kulapho Esehlanze igumbi, khona-ke abese ephonsa amagugu ebuyela ebhokisini elikhulu, bese ekhanya ngokuphindwe kayishumi kunelanga. UDaniyeli kanye nalabo abathathu abahloniphekileyo batholwa bengcono ngokuphindwe kayishumi kunabanye.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Manje, ekupheleni kwezinsuku inkosi eyayithe makalethwe ngazo, induna yabathenwa yabangenisa phambi kukaNebukadinesari. Inkosi yase ikhuluma nabo; kwathi phakathi kwabo bonke akufunyanwanga noyedwa onjengoDaniyeli, noHananiya, noMishayeli, no-Azariya; ngalokho bema phambi kwenkosi. Kuzo zonke izindaba zokuhlakanipha nokuqonda inkosi eyayibabuza ngazo, yabafumana bengcono ngokuphindwe kayishumi kunabo bonke ababhuli nabahloli bezinkanyezi ababekulo lonke umbuso wayo. Daniyeli 1:18–20.
The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.
“Ukuphela kwezinsuku,” kuDaniyeli, kwakumele uvivinyo oluyinqophamlando lapho uNebukhadinezari akhipha khona isahlulelo, futhi lolo vivinyo lufanekisa umthetho weSonto ezinsukwini zokugcina. Amaqiniso okuqala nayisisekelo ayokhanya ngokuphindwe kayishumi lapho esebuyiselwe ezinsukwini zokugcina, kunangesikhathi aqala ukuqashelwa ngaso. La maqiniso, kanye nabahlakaniphileyo abawaqondayo lawo maqiniso ezinsukwini zokugcina, bayokhanya ngokuphindwe kayishumi ngesikhathi semvula yangasemuva, okuyikuphindwa koKukhala Kwaphakathi Kobusuku.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Nibeka ukufika kweNkosi kude kakhulu. Ngabona ukuthi imvula yokugcina yayiza [ngokuphazima njengokunjalo] njengokukhala kwaphakathi kwamabili, futhi ngamandla aphindwe kayishumi.” Spalding and Magan, 5.
The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.
Ukubuyiselwa kwamaqiniso okuqala kufezwa ngokusetshenziswa kwendlela yemvula yokugcina ethi “umugqa phezu komugqa.” Uma esebuyiselwe, amaqiniso okuqala akhanya “izikhathi eziyishumi” ngokwedlula indlela ayekhanya ngayo lapho uMiller eqala ukuwabheka. Abahlakaniphileyo abasebenzisa isihluthulelo sendlela yokusebenza ukuze babuyisele amaqiniso okuqala, bathola ulwazi “olungcono izikhathi eziyishumi” kunalabo abadla indlela yokusebenza yaseBabiloni. Labo abakhukhulwa yindoda yebhulashi lokungcola, yilabo asebenamathele emasikweni nasezinkambisweni ezimboze iqiniso lokuqala, futhi abakhishwa kanye namaphutha amasiko nezinkambiso abasebenamathele kuwo.
A false doctrine is an idol.
Imfundiso yamanga iyisithixo.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.
“Ngokwenqaba iqiniso, abantu benqaba noMqambi walo. Ngokunyathela umthetho kaNkulunkulu, bayaphika igunya loMniki-mthetho. Kulula nje ukwenza isithixo ngezimfundiso nezinkolelo ezingamanga njengokwenza isithixo ngokhuni noma ngetshe.” The Great Controversy, 584.
The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.
Isimemezelo esamelana no-Efrayimi esaphawula ukuvalwa komnyango womusa ku-Efrayimi, sigcizelela iqiniso lalokho okufezwa yindoda yebhulashi lothuli lapho ikhukhula phansi.
Ephraim is joined to idols: let him alone. Hosea 4:17.
UEfrayimi unamathele ezithixweni: myekeni. Hoseya 4:17.
You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.
Uyilokho okudlayo, njengoba kwaboniswa nguDaniyeli kanye namadoda amathathu ahloniphekileyo. Ukukhathazeka kukaDade White ngalabo ababeyiziwula futhi belele ubuthongo kwakumayelana nokungalungeli kwabo, kanye nokuntula kwabo ukuqonda ngokubaluleka kwe“qiniso lamanje.” Ukukhathazeka kwakhe kwakuyinkulumo yokukhathalela kukaKristu ngamaJuda ayedonsisana ngezinto ezingelutho osukwini lwakhe nangesikhathi sakhe, ayesesilahlekelwe ngokuphelele ukubona amaqiniso okuqala. Iphupho likaMiller likhomba ekupheleni kuka-Israyeli wanamuhla ongowomoya, oye wenziwa isibonelo ngu-Israyeli wasendulo ongokoqobo.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Ababhali nabaFarisi bathi bayayichaza imiBhalo, kodwa bayichaza ngokuvumelana nemibono namasiko abo uqobo. Imikhuba yabo nezisho zabo kwaba lukhuni ngokwengeziwe ngokwengeziwe. Ngokwengqondo yawo yokomoya, iZwi elingcwele laba kubantu njengencwadi evaliwe ngophawu, evalelwe ukuqondwa kwabo.” Signs of the Times, Meyi 17, 1905.
A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.
Ubumnyama obuqhubekayo sebuhlezi phezu kobu-Adventist baseLawodikeya kusukela ngo-1863, futhi iBhayibheli noMoya Wesiprofetho sekube kubo njengencwadi evalwe ngophawu. Kuseduze nje ngaphambi kokuvalwa komusa, iSambulo sikaJesu Kristu siyavulwa, futhi siveza inqubo yokuvivinya eyizigaba ezintathu ephetha ngokuthi labo abenqaba ukudedela izithombe zabo zamasiko nesintu bakhukhulwe ngumthetho weSonto oluzayo maduze.
“We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.
“SinoMhlengi ongenamkhawulo, futhi ayigugu kangakanani amagugu eqiniso afakazela lokhu eZwini likaNkulunkulu. Kodwa lawa magugu ayigugu afihlwe ngaphansi kwenqwaba yemfucumfucu, yesiko, yezimfundiso zamanga, uSathane uqobo aluqalile. Amaqhinga akhe asebenza ngamandla angavamile ezingqondweni zabantu ukuze asithe inani likaKristu kulabo abakholwa kuye. Isitha sikaNkulunkulu nesomuntu siphonse isiphandla phezu kwalabo abathi bangabalandeli bakaKristu, kwaze kwathiwa ngabaningi kubo, Abalazi isikhathi sokuhanjelwa kwabo.” Review and Herald, August 16, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Iphupho likaMiller lifanekisa umlando wokumiswa “kwamaqiniso okuqala,” ukwenqatshwa kwawo okwalandela, bese kuba ukubuyiselwa kwawo kokugcina. Ngaphambi nje kokuvalwa kwesikhathi somusa, “iNdoda Yebhulashi Lothuli” iyangena kulesi sigameko, iphinde imise amaqiniso okuqala, iwakhazimulise “kashumi” kunakuqala. Lokhu kwenzeka phakathi nomlando Wokukhala Kwamaphakathi Nobusuku, okuza ngaphambi Kokukhala Okukhulu kwengelosi yesithathu emthethweni weSonto. Ukukhala Kwamaphakathi Nobusuku kuvusa futhi kwehlukanise izintombi kusengaphambili ngaphambi komthetho weSonto, njengoba nje Ukukhala Kwamaphakathi Nobusuku kwandulela ukuvulwa kokwahlulela kophenyo emlandweni wamaMillerite. Lapho amagugu ephonswa emuva ebhokisini elikhulu, elibuyiselwe esimweni salo, sekwephuze kakhulu, ngokuba leso sehlakalo senzeka “ngemva kokuba” iphansi selikhukhulwe lahlanzeka.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Uthuli nodoti lwamanga kungcwabe amagugu ayigugu eqiniso, kodwa izisebenzi zeNkosi zingawembula la magugu, ukuze izinkulungwane ziwabuke ngokujabula nangokumangala. Izingelosi zikaNkulunkulu ziyakuba eceleni komsebenzi othobekileyo, zimnika umusa nokukhanyiselwa kwasezulwini, futhi izinkulungwane ziyoholelwa ukuba zithandaze noDavide zithi, ‘Vula amehlo ami, ukuze ngibone izinto ezimangalisayo emthethweni wakho.’ Amaqiniso asekuze kwaba ngezikhathi ezide engabonwa futhi enganakiwe ayakukhazimula ephuma emakhasini akhanyiselweyo ezwi elingcwele likaNkulunkulu. Amasonto ngokuvamile aye azwa iqiniso, alenqaba, alinyathela ngezinyawo, ayakwenza okubi ngokwengeziwe; kodwa ‘abahlakaniphileyo,’ labo abaqotho, bayakuqonda. Incwadi ivuliwe, futhi amazwi kaNkulunkulu afinyelela ezinhliziyweni zalabo abafisa ukwazi intando yakhe. Ngokumemeza okukhulu kwengelosi evela ezulwini ehlanganyela nengelosi yesithathu, izinkulungwane ziyovuka ekudakeni okubambe izwe isikhathi eside, futhi ziyobona ubuhle nenani leqiniso.” Review and Herald, December 15, 1885.
The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.
“Izinkulungwane” ezivuka ngaleso sikhathi zimelela omunye umhlambi kaNkulunkulu oseseBabiloni, ngoba “ukukhala okukhulu” kuqala ngesikhathi somthetho weSonto. Umsebenzi “weNdoda Yebhulashi Lothuli” usulokhu uqhubeka kusukela ngoSepthemba 11, 2001, futhi kakhulu kakhulu kusukela ngoJulayi ka-2023.
“The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.
“Umphostoli uthi, ‘Yonke imibhalo iphefumulelwe nguNkulunkulu, futhi inenzuzo ekufundiseni, ekukhuzeni, ekuqondiseni, nasekuqeqesheni ekulungeni, ukuze umuntu kaNkulunkulu aphelele, ehlonyiselwe ngokupheleleyo yonke imisebenzi emihle.’ IBhayibheli lingumchazi walo uqobo. Enye indima iyoba ukhiye oyovula ezinye izindima, futhi ngaleyo ndlela ukukhanya kuyokhanyiselwa incazelo efihlekile yezwi. Ngokuhlanganisa imibhalo ehlukene ephathelene nesihloko esifanayo, kubhekwa ukubaluleka kwayo ngazo zonke izinhlangothi, incazelo yeqiniso yeMibhalo iyokwenziwa icace.”
“Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! The jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’
“Abaningi bacabanga ukuthi kumele babheke izincazelo zemibhalo ukuze baqonde incazelo yezwi likaNkulunkulu, futhi asiyikuma endaweni yokuthi izincazelo akufanele zifundwe; kodwa kuyodingeka ukuqonda okukhulu ukuze kutholakale iqiniso likaNkulunkulu ngaphansi kwenqwaba yamazwi abantu. Kuncane kangakanani osekwenziwe yibandla, njengomzimba ovuma ukukholwa iBhayibheli, ukuqoqa amagugu ahlakazekile ezwi likaNkulunkulu abe yiketanga elilodwa eliphelele leqiniso! Amagugu eqiniso awalali phezu kobuso, njengalokhu abaningi becabanga. Ingqondo enkulu ebumbanweni bobubi ihlale isebenza ukuze igcine iqiniso lingabonakali, futhi ilethe obala ngokuphelele imibono yamadoda amakhulu. Isitha senza konke okusemandleni aso ukufiphaza ukukhanya kwezulu ngezindlela zemfundo; ngoba asihlosile ukuthi abantu bezwe izwi leNkosi, lithi, ‘Nansi indlela, hambani ngayo.’”
“The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.
“Amagugu eqiniso alele ehlakazekile phezu kwensimu yesambulo; kodwa angcwatshwe ngaphansi kwamasiko abantu, ngaphansi kwamazwi nemiyalo yabantu, futhi ukuhlakanipha okuvela ezulwini akunakiwe cishe ngokuphelele; ngokuba uSathane uphumelele ekwenzeni izwe likholwe ukuthi amazwi nemisebenzi yabantu kubaluleke kakhulu. INkosi uNkulunkulu, uMdali wamazwe, ngezindleko ezingapheliyo inikeze ivangeli emhlabeni. Ngaleli thuluzi elingcwele, imithombo ejabulisayo, eqabulayo yenduduzo yasezulwini nenduduzo ehlala njalo ivulelwe labo abayakufika emthonjeni wokuphila. Kusekhona imithambo yeqiniso esazotholakala; kodwa izinto zomoya ziqondwa ngokomoya. Izingqondo ezisibekelwe ububi azinakuliqonda inani leqiniso njengoba linjalo kuJesu.” Review and Herald, December 1, 1891.
The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”
Umsebenzi kaKristu njengoba umelwe ephusheni likaMiller njengendoda yebhulashi lokususa ukungcola unemikhakha emibili. Uwukususa iphutha, nokubuyisela amaqiniso okuqala. Ukususwa kwephutha nakho kunezinhlangothi ezimbili, ngoba lapho iphutha likhukhulwa liphonswe ngefasitela, lelo phutha lihamba nalabo abakhetha ukuhlala benamathele emaphutheni. Umsebenzi wokwahlukanisa ofezwa yindoda yebhulashi lokususa ukungcola ubuye wakhulunywa nguJeremiya, futhi ubufakazi bakhe buvumelana noDadewethu White, lapho ethi, “izisebenzi zeNkosi zingembula le migugu, ukuze izinkulungwane ziyibuke ngokuthokoza nangokumangala.”
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Ngakho-ke usho kanje uJehova: Uma ubuya, ngiyakukubuyisa futhi, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Jeremiya 15:19.
The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.
Umongo wale ndima kuJeremiya ukhuluma nalabo abaye babhekana nokudumazeka kokuqala kwangoJulayi 18, 2020. Akusiyena nje kuphela indoda yebhulashi lothuli ehlukanisa okuyigugu kokuyihlazo, kodwa futhi kungumsebenzi walabo abamelwe nguJeremiya, abavezwa njengabenza isinqumo sokuthi bazobuyela yini eNkosini noma bangabuyeli. Kusobala ukuthi bebengakabi neNkosi, ngokuba uma babe behamba nayo, bekungeke kube khona isizathu sokuba babuyele. Lapho sebebuya bema phambi kweNkosi, bese kuthi emva kwalokho babe ngumlomo waYo, bayobe sebefeze umsebenzi wokuhlukanisa okuyigugu kokuyihlazo. Umsebenzi “weNdoda Yebhulashi Lothuli” udinga ukuhlanganyela kwabahlakaniphileyo. Umsebenzi “weNdoda Yebhulashi Lothuli” ephusheni likaMiller ubuye ubonakaliswe lapho uKristu ehlanza isibuya saKhe ngenqubo yokucwenga.
“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.” Testimonies to Ministers, 372, 373.
“Ukuthi ngokushesha kangakanani le nqubo yokucwengisiswa izoqala anginakusho, kodwa ngeke ibambezeleke isikhathi eside. Lowo ophephelo lakhe lisesandleni sakhe uyolihlanza ithempeli lakhe ekungcoleni kwalo kokuziphatha. Uyosusa ngokuphelele konke ukungcola esibuyeni sakhe.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
“Inqubo yokuhlanjululwa” yokugcina yaqala ngoJulayi ka-2023, futhi iyona kanye inqubo yokuhlanjululwa kaMalaki isahluko sesithathu.
“Malachi 3:1–4 quoted.
“UMalaki 3:1–4 ucashuniwe.
“A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.
“Inqubo yokucwengisisa neyokuhlambulula iyaqhubeka phakathi kwabantu bakaNkulunkulu, futhi iNkosi yamabandla isibeke isandla sayo kulo msebenzi. Le nqubo ivivinya kakhulu umphefumulo, kodwa iyadingeka ukuze ukungcola kususwe. Izilingo ziyimpoqo ukuze sisondezwe kuBaba wethu osezulwini, sizithobe entandweni yakhe, ukuze sinikele eNkosini umnikelo wokulunga. Umsebenzi kaNkulunkulu wokucwengisisa nowokuhlambulula umphefumulo kumelwe uqhubeke kuze kube yilapho izinceku zakhe zithobeke kangaka, zife kangaka kubo uqobo, ukuthi lapho zibizelwa enkonzweni esebenzayo, zibe neso elibheke kuphela enkazimulweni kaNkulunkulu.” Review and Herald, April 10, 1894.
Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.
Iphupho lesibili likaMiller limemezela ukubuyiselwa kwamaqiniso okuqala, kanye nokubuyiselwa ngesikhathi esifanayo kwabantu ababesakazekile. Iphupho lesibili likaNebukadinesari limemezela ukubuyiselwa kombuso wakhe. Iphupho likaMiller likhuluma ngokufihlwa kwamaqiniso okuqala ngezisho zokuthi lawo maqiniso “ayesakazekile.” Igama elithi “sakazekile” liwuphawu “lwezikhathi eziyisikhombisa.” Iphupho likaNebukadinesari limayelana “nokusakazeka” “kwezikhathi eziyisikhombisa.” UNebukadinesari ubekwa ngesikhathi sokuphela ngo-1798, futhi lapho umele indoda ephendukileyo. UMiller uwuphawu “lwabahlakaniphileyo” ngo-1798.
We will continue Miller’s dream in the next article.
Sizoqhubeka nephupho likaMiller esihlokweni esilandelayo.
“When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.
“Lapho sibizelwa ukuba sehluke nabanye, noma abanye beveza ukungavumelani kwabo nombono wethu, kufanele sibonakalise umoya wobuKristu, futhi sigcine leli qiniso livelele ukuthi singakwazi ukuthula futhi sibe nobulungisa; ngokuba iqiniso liyakwazi ukumelana nokuhlolwa. Lapho lihlolwa kakhulu, kulapho ukukhanya kwalo kuyophuma kukhanye ngokwengeziwe. INkosi ayikuthandi konke okunuka ubulukhuni nobuqatha, futhi ibeka ukusola kwayo phezu kwalabo abaphonsa indelelo nokuhlambalaza phezu kwalabo abehluka nabo ngombono, bababeke ekukhanyeni okubi kakhulu okungenzeka. Izulu lonke libabuka labo abenza lokhu njengoba Izulu labuka abaFarisi, futhi libamemezela njengabangazazi kokubili imiBhalo namandla kaNkulunkulu. Izitha zeqiniso azinakwenza iqiniso libe yiphutha. Zingaligxoba iqiniso ngezinyawo, zicabange ukuthi ngenxa yokuba zililahle phansi, zalimboza ngemfucumfucu, selinqotshiwe; kodwa uNkulunkulu uyakuthinta abanye babathembekile bakhe ukuba benze njengoba uKristu enza esesemhlabeni,—bashanele imfucumfucu, babuyisele iqiniso endaweni yalo efaneleyo esakhiweni seqiniso.
“In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.
“Ezinkampanini lapho iqiniso liyindaba yokuxoxwa, kuyakuba khona labo abayokuphikisa konke abangakaze bakubambe njengeqiniso; kuthi ngesikhathi bezithopha ngokuthi balwa nephutha kuphela, kube yisidingo ukuba bezwe ngezindlebe ezingakhethi, ukuze baqonde ukuthi liyini iqiniso, bangakumeli kabi futhi bangakuhumushi kabi lokho okukhulunywayo. Banesibonelo samadoda azo zonke izikhathi aye alwa neqiniso, nalawo, ngokwenza kanjalo, enqaba iseluleko (sic) sikaNkulunkulu maqondana nawo. Sizakuba nzima isibopho esiyokwehla phezu kwamadoda abe nokukhanya okukhulu, namathuba amakhulu, kodwa abe esehlulekile nokho ukuba ngokuphelele ohlangothini lweNkosi. Uma bengazimisela ukuba ngokuphelele ohlangothini lweNkosi, bayakulondolozwa ebuqothweni, ngisho nalapho bebizelwa ukuba bame bodwa. Yena wayeyobenza bakwazi ukuma ngesibindi, ebumsulweni nasekulungeni, belwela izimiso zokulunga ezingonakalisiwe. Wayeyobasekela ekulweleni okulungileyo ngoba kulungile, yize ubulungisa babuwele emgwaqweni, nokulunga kungabe kusangena. Babeyoqonda lokho okuyoba msulwa nokungangcolile, nokuvumelana nokuphila kukaKristu, futhi babengeke baphambuke ezimisweni ezimsulwa kakhulu zobuKristu ngomoya, ngezwi, noma ngesenzo, noma bemi baphikisana kungabi nokungazi kuphela, kodwa nalabo abafundile nabanolwazi, abasebenzisa izikhali zobuqili bokuphikisana ukuze babathulise. Kuyo yonke le mpi yephutha imelene neqiniso, babeyakulondolozwa, futhi benziwe bakwazi ukugcina indlela yokuziphatha enjalo yokuthi izitha zabo zingeke ziwaphikise noma ziwamelane amazwi abo. Babeyokuma njengedwala esimisweni, benqaba ukwenza isivumelwano sokuyekethisa nanoma ubani, kodwa belondoloza umoya obuyobonakalisa wonke umKristu.
“He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.
“Lowo ongumlandeli kaKristu uyokwahlukanisa phakathi kokungcwele nokujwayelekile, futhi ayobambelela ebufakazini beqiniso besimilo nomsebenzi womuntu, ngoba uKristu usho ukuthi, ‘Niyakubazi ngezithelo zabo.’ UmKristu uyokuqhubekela phambili phakathi kwazo zonke izinhlobo zokuphikiswa. Uyokudelela ukuthopha ngoba kuzelwe nguSathane. Uyokwenyanya ukumangalela ngoba kuyisikhali somubi. Ngeke bagcine umona noma bazitike ngokuziphakamisa, ngoba lezi ziyizimpawu zesitha sikaNkulunkulu nesomuntu. Ngeke batholakale bengabahloli abayizimpimpi; ngokuba uSathane wasebenzisa amaJuda adelelekile ekwenzeni lo msebenzi wokulwa noJesu. Ngeke balandele abafowabo ngesikhukhula semibuzo njengoba amaJuda alandela uKristu ngenhloso yokumbamba ngamazwi akhe, nokumcasula ukuba akhulume izinto eziningi ukuze bamenze onecala ngezwi.” Home Missionary, September 1, 1894.