In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Ezihlokweni zakamuva besilokhu sibhekisa ezindimeni ezimbalwa ezivela kuMoya Wesiprofetho ezikhomba isikhathi esisukela kuSepthemba 11, 2001 kuze kube uMikayeli esukuma futhi isikhathi somusa wesintu sivale. Phakathi naleso sikhathi, kukhona imifanekiso embalwa yesiprofetho ekhomba umsebenzi wokugcina kaKristu eNdaweni Engcwelengcwele Kakhulu.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Umsebenzi kaKristu endlini engcwele umelelwe embonweni woMfula i-Ulai kuDaniyeli isahluko sesishiyagalombili, futhi uDadewethu White usitshelile ukuthi umbono woMfula i-Ulai manje ususenkambisweni yokugcwaliseka. Umsebenzi wokugcina ofezwa endlini engcwele yasezulwini, manje osusenkambisweni yokugcwaliseka, umelelwe ngezinhlobo ezehlukene zamagama esiprofetho. Umelelwe, phakathi kwezinye izethulo zesiprofetho, njengesikhathi sokubekwa uphawu, imvula yamuva, umsebenzi wokuphetha wensindiso, kanye nokuhlanzwa kwethempeli. Kubalulekile ukuhlanganisa lawo magama, futhi futhi ukuwabeka endaweni yawo efanele yomlando.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ngaleso sikhathi, ngesikhathi umsebenzi wensindiso ususongwa, usizi luyobe luza phezu komhlaba, nezizwe ziyothukuthela, kepha zibanjwe ukuze zingavimbeli umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyofika, ukuze inike amandla izwi elikhulu lengelosi yesithathu, futhi ilungise abangcwele ukuba beme esikhathini lapho izifo eziyisikhombisa zokugcina ziyothululwa.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Umsebenzi wengelosi yesithathu” futhi “uwumsebenzi wensindiso,” olungisela “abangcwele ukuba beme esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Izizwe zathukuthela, nolaka lwakho selufikile, nesikhathi sabafileyo, ukuba bahlulelwe, nokuba ubavuze inceku zakho, abaprofethi, nabangcwele, nalabo abesaba igama lakho, abancane nabakhulu; nokuba ubabhubhise labo abonakalisa umhlaba. IsAmbulo 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Izizwe ziyathukuthela ngaphambi kokuba isikhathi somusa siphele (okuyisikhathi lapho ulaka lukaNkulunkulu luthululwa khona), nokho lapho izizwe zithukuthela, futhi “ziyabanjwa ziqinisiwe.” “Isikhathi” lapho izizwe zithukuthela khona, sikhomba ukuqala komsebenzi wokuphetha wensindiso, futhi umsebenzi wokuphetha wensindiso uwukubekwa uphawu kwabantu bakaNkulunkulu.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Abantu bakaNkulunkulu beqiniso, abanomoya womsebenzi weNkosi nowensindiso yemiphefumulo ezinhliziyweni zabo, bayohlala bebheka isono esimweni saso sangempela, esiyisono. Bayohlala bemi ngasohlangothini lokuqotho nokukhuluma obala ngezono ezibamba abantu bakaNkulunkulu kalula. Ikakhulukazi emsebenzini wokugcina webandla, esikhathini sokubekwa uphawu kwabayi-ikhulu namashumi amane nane ezinkulungwane, abayokuma bengenacala phambi kwesihlalo sobukhosi sikaNkulunkulu, bayozizwa ngokujula okukhulu okubi okwenziwa ngabantu bakaNkulunkulu abazibizayo. Lokhu kubekwe ngokunamandla ngumfanekiso womprofethi womsebenzi wokugcina ngaphansi kwesifaniso samadoda, yilowo nalowo ephethe isikhali sokubulala ngesandla sakhe. Omunye umuntu phakathi kwabo wayembethe ilineni, ephethe ngasohlangothini lwakhe uphondo lukayinki lombhali. ‘INkosi yathi kuye: Dlula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini abantu ababubulayo nabakhala ngenxa yazo zonke izinengiso ezenziwa phakathi kwawo.’” Testimonies, volume 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Izizwe zibanjiwe ukuze zingavimbeli ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane. Encwadini yesAmbulo isahluko sesikhombisa, izizwe ezithukuthele ezibanjiwe zimelelwa njengemimoya emine ebanjiwe phakathi naleso sikhathi esifanayo, futhi leso sikhathi sichazwa ngokukhethekile njengenkathi yesikhathi.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“USathane manje usebenzisa wonke amaqhinga kulesi sikhathi sokubekwa uphawu ukuze agcine izingqondo zabantu bakaNkulunkulu zikude neqiniso lamanje futhi abangele ukuba zintengezele. Ngabona isembozo uNkulunkulu ayeseselulela phezu kwabantu Bakhe ukuze sibavikele esikhathini sokuhlupheka; futhi wonke umphefumulo owawumi ngokuqinile eqinisweni nowawumsulwa ngenhliziyo wawuzakwembathiswa ngesembozo sikaSomandla.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“USathane wayekwazi lokhu, futhi wayesebenza ngamandla amakhulu ukugcina izingqondo zabantu abaningi ngangokunokwenzeka zintengantenga futhi zingaqiniseki ngeqiniso. …”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Ngabona ukuthi uSathane wayesebenza ngalezi zindlela ukuze aphazamise, akhohlise, futhi aholele kude abantu bakaNkulunkulu, khona manje kulesi sikhathi sokubekwa uphawu. Ngabona abathile ababengamile baqine ngenxa yeqiniso lamanje. Amadolo abo ayethuthumela, nezinyawo zabo zishibilika, ngoba babengagxilile ngokuqinile eqinisweni, futhi isembozo sikaNkulunkulu uSomandla sasingeke selulwe phezu kwabo ngesikhathi besathuthumela kanjalo.
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“USathane wayesebenzisa lonke iqhinga lakhe ukuze abagcine lapho ababekhona, kuze kudlule ukubekwa uphawu, kuze kudonswe isembozo phezu kwabantu bakaNkulunkulu, futhi bashiye bengenandawo yokucasha olakeni olushisayo lukaNkulunkulu, ezinhlehlweni eziyisikhombisa zokugcina. UNkulunkulu useqalile ukudonsa lesi sembozo phezu kwabantu baKhe, futhi maduze sizodonswa phezu kwabo bonke abayokuba nesiphephelo ngosuku lokubulawa. UNkulunkulu uyakubasebenzela abantu baKhe ngamandla; noSathane naye uyovunyelwa ukuba asebenze.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
USista White wabhala la mazwi ngo-1851, eminyakeni emihlanu ngaphambi kokuba abantu bakaNkulunkulu bangene esimweni saseLawodikeya, futhi babambezela umsebenzi wokubekwa uphawu ngokwenqaba ukukhanya okwengeziwe “kwezikhathi eziyisikhombisa.” Lokho kukhanya kwakuyokwandise futhi kuqede umsebenzi kaNkulunkulu wokumboza abantu baKhe ngaphambi kwezinhlupho eziyisikhombisa zokugcina. Esikhundleni salokho, abantu bakaNkulunkulu bavukela, base benikelwa ukuba bazulazule ehlane laseLawodikeya, njengoba kufanekisiwe ekuvukeleni kuka-Israyeli wasendulo nasekuzulazuleni kwakhe ehlane. Bangaki kwabavukeli bakwa-Israyeli wasendulo abangena eZweni Lesithembiso? Yisiphi isiqephu eBhayibhelini, noma eMoyeni Wesiprofetho, esikhomba noma yimaphi amaLawodikeya ayosindiswa? Impendulo ithi, “Akukho noyedwa!” ngokuba umLawodikeya ulahlekile nje njengalabo bakwa-Israyeli wasendulo abafela ehlane.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Ukubekwa uphawu kwabantu abayikhulu namashumi amane nane ezinkulungwane kuyisikhathi, futhi kuqala lapho izingelosi ezine zibamba imimoya emine, okuyisona futhi isikhathi lapho izizwe zithukuthela khona, kepha zisabambekile zingadedelwa. Ngesikhathi sokubekwa uphawu uNkulunkulu ulungiselela abantu baKhe ukuba bame ngesikhathi sezifo eziyisikhombisa zokugcina, futhi lokho kulungiselela kuvezwa njengokwelulela “isembozo” phezu kwabantu baKhe, futhi kuvezwa futhi njengokuqeda umsebenzi wensindiso nokuqeda umsebenzi wengelosi yesithathu. Ukulungiselela okumelelwa yizo zonke lezi zifanekiso kusekelwe ekwamukeleni “iqiniso lamanje.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Labo abangeke bame “baqine ngenxa yeqiniso lamanje,” yilabo ababeba “nxaphaxapha,” ngoba izingqondo zabo zazingagxilile “eqinisweni lamanje.” Ubhala ukuthi “ngabona abathile ababengemi baqine ngenxa yeqiniso lamanje. Amadolo abo ayethuthumela, nezinyawo zabo zishelela, ngoba babengagxilile ngokuqinile eqinisweni, futhi isembozo sikaNkulunkulu uMninimandla onke sasingeke selulwe phezu kwabo ngesikhathi besathuthumela kanjalo.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Iqiniso lamanje” yilona elinikeza “isembozo,” futhi “isembozo” nalo limelwe njenge “uphawu lukaNkulunkulu.” “Uphawu lukaNkulunkulu” lwafanekiswa yigazi elamboza iminyango yamaHeberu, elavumela ingelosi ebhubhisayo ukuba yeqe izindlu lapho umnyango “wawumbozwe” khona ngegazi. “Isembozo” “ukubekwa uphawu,” futhi “ukubekwa uphawu” kufezwa “yiqiniso lamanje.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Bangcwelise ngeqiniso lakho; izwi lakho liyiqiniso. Johane 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Yonke inhlangano yezinguquko yayinesihloko sayo esiqondile, futhi isihloko senhlangano yenguquko yabayizinkulungwane eziyikhulu namashumi amane nane siyisi-“Islami yoMaye wesithathu”. “Iqiniso lamanje” ezinsukwini zokugcina liyi-Islami yoMaye wesithathu.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“ImiBhalo ivuleka njalo phambi kwabantu bakaNkulunkulu. Kade kwaba khona, futhi kuyohlale kukhona, iqiniso elisebenza ngokukhethekile esizukulwaneni ngasinye.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Kuyiqiniso kwamanje “umyalezo” olubeka uphawu kubantu bakaNkulunkulu ezinsukwini zokugcina, futhi isikhathi sokubekwa kophawu simelwe njengesiqala lapho imimoya emine ibanjwa ivinjelwe. Izizwe zathukuthela ngoSepthemba 11, 2001, futhi ngaleso sikhathi kwaqala ukubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane, njengoba imvula yokugcina, engu “umyalezo”, yaqala ukwambulwa.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“KuJohane kwavulelwa izigcawu ezijulile nezithokozisayo kakhulu maqondana nokuhlangenwe nakho kwebandla. Wabona isimo, izingozi, izingxabano, nokukhululwa kokugcina kwabantu bakaNkulunkulu. Ulandisa ngemiyalezo yokuvala ezovuthisa ukuvuna komhlaba, kube yizithungu zenqolobane yasezulwini noma kube yizinyanda zezinkuni zomlilo wokubhujiswa. Izihloko ezibaluleke ngokwedlulele zembulwa kuye, ikakhulukazi ngenxa yebandla lokugcina, ukuze labo abayophenduka basuke ephutheni baye eqinisweni bafundiswe mayelana nezingozi nezingxabano eziphambi kwabo. Akekho odinga ukuba semnyameni mayelana nalokho okuzokwehlela umhlaba.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Ngenkathi izizwe zathukuthela, ngesikhathi esifanayo zabanjwa zayekwa zingadluli umkhawulo, kwaqala ukuna “imvula yokugcina”; futhi imvula yokugcina ingumyalezo “weqiniso lamanje” obeka uphawu kubantu bakaNkulunkulu.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Umsebenzi oseBattle Creek ungowohlelo olufanayo. Abaholi esibhedlela sezempilo bahlanganyele nabangakholwayo, bebangenisa emikhandlwini yabo, ngezinga elithile, kodwa kufana nokungathi baya emsebenzini amehlo evaliwe. Bantula ukuqonda kokubona lokho okuzosehlela nganoma yisiphi isikhathi. Kukhona umoya wokuphelelwa yithemba, wempi nowokuchitheka kwegazi, futhi lowo moya uyokhula kuze kube sekupheleni impela kwesikhathi. Ngokushesha nje lapho abantu bakaNkulunkulu sebephawuliwe emabunzini abo—akuyisona isibonakaliso noma uphawu olungabonwa, kodwa kuwukuqiniseka eqinisweni, kokubili ngokwengqondo nangokomoya, ukuze banganyakaziswa—ngokushesha nje lapho abantu bakaNkulunkulu sebephawuliwe futhi belungiselelwe ukuzamazama, kuyofika. Ngempela, sekvele kuqalile kakade. Izahlulelo zikaNkulunkulu sezisezweni manje, ukuze zisinike isixwayiso, ukuze sazi okuzayo.” Manuscript Releases, volume 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Ukubekwa uphawu” “kungukuzinza eqinisweni.” Esimweni sesikhathi sokubekwa uphawu ubhala athi, “Kunomoya wokuphelelwa yithemba, nowempi nowokuchitheka kwegazi, futhi lowo moya uyokwanda kuze kube sekupheleni kwesikhathi impela.” Lapho izizwe zithukuthela, ziyobanjwa zivinjelwe, kodwa “impi nokuchitheka kwegazi,” okumelwe yimimoya emine, “kuyokwanda kuze kube sekupheleni kwesikhathi impela.” UbuSulumane boMaye wesithathu bukhulisa impi yabo kancane kancane kuze kube sekupheleni kwesikhathi impela, futhi ukuqonda kwesiprofetho ngoBuSulumane “njengendikimba” ekuvuseleleni abayizinkulungwane eziyikhulu namashumi amane nane, nako kuyanda kanyekanye phakathi kwaleso sikhathi esifanayo. Ukwanda kancane kancane okufezwa ubuSulumane kuhamba ngokuhambisana nokuthululwa kwemvula yangemuva phakathi naleso sikhathi esifanayo impela, ngoba imvula yangemuva “ingumyalezo”.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abagcotshiweyo abami eceleni kweNkosi yomhlaba wonke banesikhundla esake sanikezwa uSathane njengokherubi ombozayo. Ngezidalwa ezingcwele ezizungeze isihlalo saYo sobukhosi, iNkosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo zondliwa, ukuze zingacimi ngokundindizela bese zicime. Ukube bekungengenxa yokuthi lawa mafutha angcwele athululwa evela ezulwini ngemiyalezo yoMoya kaNkulunkulu, amandla obubi abeyoba nokulawula okuphelele phezu kwabantu.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“UNkulunkulu uyadunyazwa lapho singazamukeli izimemezelo asithumela zona. Kanjalo siyawenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho kufika isimemezelo esithi, ‘Bhekani, umkhwenyana uyeza; phumani niyomhlangabeza,’ labo abangawamukelanga amafutha angcwele, abangaligcinanga ngomusa kaKristu ezinhliziyweni zabo, bayothola, njengalezo zintombi eziyiziwula, ukuthi abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuthola lawo mafutha, futhi izimpilo zabo ziyabhidlika. Kodwa uma kucelwa uMoya oNgcwele kaNkulunkulu, uma sincenga, njengoba kwenza uMose, sithi, ‘Ngibonise inkazimulo yakho,’ uthando lukaNkulunkulu luyakuthululwa ezinhliziyweni zethu. Ngamapayipi egolide, amafutha egolide ayakudluliselwa kithi. ‘Akusikho ngamandla, noma ngobuqhawe, kodwa kungoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bayakhanya njengezibani emhlabeni.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Imvula yokugcina iqala “ngokuchaphaza,” bese ekugcineni ikhuphukela ekuthululweni okuphelele. “Ukuchaphaza” kwemvula yokugcina kubonakaliswa njengemvula “elinganisiwe,” kanti ukuthululwa okuphelele kuba yilapho ithululwa “ngaphandle kwesilinganiso.” USister White ukhomba ngokucacile isikhathi lapho imvula yokugcina ina khona, futhi abanye bayayamukela, kanti abanye abayamukeli. Ngaleso sikhathi imvula “ilinganisiwe,” noma “iyachaphaza.”
Some people will recognize that something is happening, but it will only frighten them.
Abanye abantu bayobona ukuthi kukhona okwenzekayo, kodwa lokho kuyobethusa kuphela.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Kuyoba emabandleni ukubonakaliswa okumangalisayo kwamandla kaNkulunkulu, kodwa ngeke kusebenzele labo abangazithobanga phambi kweNkosi, bavula umnyango wenhliziyo yabo ngokuvuma izono nangokuphenduka. Ekubonakalisweni kwalawo mandla akhanyisa umhlaba ngenkazimulo kaNkulunkulu, bayobona kuphela into okuthi, ebumpumputheni babo, bacabange ukuthi iyingozi, into eyovusa ukwesaba kwabo, bese beziqinisa ukuze bayelane nayo. Ngokuba iNkosi ayisebenzi ngokwezinto abazilindele nangesifanekiso sabo esihle, bayakuphikisa lokho kusebenza. “Kungani,” kusho bona, “singeke siwazi uMoya kaNkulunkulu, lapho sesibe semsebenzini iminyaka eminingi kangaka?” Ngokuba abazange basabele ezixwayisweni, nasekuncengeni, zemiyalezo kaNkulunkulu, kodwa baqhubeka besho ngenkani bathi, “Ngicebile, ngandisiwe ngezimpahla, futhi angiswele lutho.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Abaningi baye bahluleka ngezinga elikhulu ukwamukela imvula yokuqala. Abakazuzanga zonke izibusiso uNkulunkulu ababelekelele zona ngaleyo ndlela. Balindele ukuthi ukuswela kuzogcwaliswa yimvula yokugcina. Lapho ukuchichima okucebile kakhulu komusa sekunikwa, bahlose ukuvula izinhliziyo zabo ukuze bakwemukele. Benza iphutha elesabekayo. Umsebenzi uNkulunkulu awuqalile enhliziyweni yomuntu ngokumnika ukukhanya nolwazi lwaKhe kufanele uqhubekele phambili njalo. Wonke umuntu ngamunye kufanele aqaphele ukuswela kwakhe siqu. Inhliziyo kufanele ikhutshwe kukho konke ukungcola, ihlanzwe ukuze uMoya ahlale kuyo. Kwakungokuvuma nokuyeka isono, ngomkhuleko oqotho nangokuzinikela kwabo kuNkulunkulu, lapho abafundi bokuqala bazilungiselela ukuthululwa kukaMoya oNgcwele ngosuku lwePhentekoste. Umsebenzi ofanayo, kodwa ngezinga elikhulu kakhulu, kufanele wenziwe manje. Khona-ke umenzeli ongumuntu kwakumelwe kuphela acele isibusiso, alinde iNkosi ukuba iphelelise umsebenzi omayelana naye. NguNkulunkulu owaqala umsebenzi, futhi Uyowuqedela umsebenzi waKhe, enza umuntu aphelele kuJesu Kristu. Kodwa akufanele kube khona ukunganakwa komusa omelelwa yimvula yokuqala. Yilabo kuphela abaphila ngokuvumelana nokukhanya abanalo abayokwamukela ukukhanya okukhulu kakhulu. Ngaphandle kokuba siqhubekele phambili nsuku zonke ekubonakaliseni izimfanelo zobuKristu ezisebenzayo, asiyikukuqonda ukubonakaliswa kukaMoya oNgcwele emvuleni yokugcina. Kungenzeka ukuthi iyawa ezinhliziyweni ezisizungezile yonke indawo, kodwa thina singayiqapheli noma singayamukeli.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Kule ndima uveza ukuthi kunesikhathi lapho “ukuchichima okucebe kakhulu komusa kuyakuphiwa,” ngaleyo ndlela ekhomba isikhathi lapho imvula yokugcina ithululwa ngaphandle kwesilinganiso. Ngokuphathelene nalelo qiniso, uveza ukuthi kuphela labo abaphila ngokuvumelana nokukhanya abanako abayokwamukela ukukhanya okukhulu ngokwengeziwe. Kuleso simiso, kusobala ukuthi ukukhanya (okuyiqiniso lamanje) kuyakhula kancane kancane. Emshweni wokugcina uveza isikhathi lapho imvula yokugcina ina khona, futhi abanye bayayiqaphela futhi bayayamukela, kanti abanye abayenzi. Uma ungawuqapheli umlayezo, okuyimvula yokugcina, ngeke uwamukele.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Akumelwe silinde imvula yokugcina. Iyeza phezu kwabo bonke abayokuvuma nokwamukela amazolo nezihlambi zomusa eziwela phezu kwethu. Lapho siqoqa izingcezwana zokukhanya, lapho saziqakathekisa izihawu eziqinisekileyo zikaNkulunkulu, othanda ukuba simethembe, khona-ke zonke izithembiso ziyogcwaliseka. [Isaya 61:11 kucashuniwe.] Umhlaba wonke uyakugcwala inkazimulo kaNkulunkulu.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Ngesikhathi lapho izizwe ezithukuthele zibanjwa zingaqhubeki, imvula yasemuva iqala “ukukalwa.” Lapho “ukunotha okukhulu kakhulu komusa kuyakuphiwa,” yilapho kukhonjiswa isikhathi lapho imvula yasemuva ithululwa ngaphandle kwesilinganiso.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Ngesikhathi lapho izizwe zithukuthele, nokho zibanjwe zingadedelwa, imvula yokugcina iqala ukuna, kodwa “ilinganisiwe” ngoba ibandla ngaleso sikhathi lixubene nokolweni nokhula. Yimvula eletha kokubili ukolweni nokhula ekuvuthweni, futhi imvula yokugcina ingumyalezo weqiniso lesikhathi samanje owaziwayo wamukelwe, noma ungangaziwa ungamukelwa. Yonke le miqondo yesiprofetho ibonakaliswe ngokucacile emiBhalweni. NgoSepthemba 11, 2001, imvula yokugcina yaqala “ukufafaza”, futhi iya ngokuya ikhula ngokwezinga kuze kufike umyalezo Wokukhala Kwaphakathi Kwamabili, bese izintombi ezihlakaniphileyo neziyiziwula zihlukaniswa ingunaphakade.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Abahlakaniphileyo base bephakanyiswa njengophawu lokubiza omunye umhlambi kaNkulunkulu ukuba uphume eBhabhiloni, bese imvula yokugcina ithululwa ngaphandle kwesilinganiso, futhi iqhubeke ukuwa kuze kube uMikayeli esukuma futhi umusa wokuhlolwa kwabantu uvalwa.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ngabona ukuthi izingelosi ezine ziyobamba imimoya emine kuze kuphele umsebenzi kaJesu endlini engcwele, bese kufika izinhlupho eziyisikhombisa zokugcina.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Ukubanjwa kwemimoya yomine kumelela ukulawula kukaNkulunkulu ngokunakekela kwakhe okuphathelene nezahlulelo ezikhulayo azivumela ukuba zenzeke ezinsukwini zokugcina. Izingelosi ezine zibamba imimoya yomine ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, kodwa kuleso sikhathi kukhona “umoya wokuphelelwa yithemba, wempi nowokuchitheka kwegazi, futhi lowo moya uyokhula.” Lapho owokugcina kubantwana bakaNkulunkulu sebebekiwe uphawu, uMikayeli uyakusukuma, futhi imimoya yomine iyodedelwa ngokuphelele, bese kufika iziNhlupho Eziyisikhombisa Zokugcina.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Nge“hora lokuzamazama okukhulu komhlaba” kwesAmbulo isahluko seshumi nanye, “ezikhathini ezinzima” zikaDaniyeli isahluko sesishiyagalolunye, lapho umgwaqo nodonga sekuqediwe, yilapho “izizwe ziyakuthukuthela.” Kuleyo nkathi yesikhathi, imvula yamuva iyakuthululwa “ngesilinganiso.” U-Isaya uyasikhomba isikhathi lapho imvula yamuva ilinganiswa khona, futhi usiphawula leso sikhathi ngokuthi “usuku lomoya wasempumalanga.” “Usuku lomoya wasempumalanga” lwalungoSepthemba 11, 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Sizoqhubeka sicubungule “ukukala” kwemvula yokugcina esihlokweni esilandelayo, kodwa kufanele kukhunjulwe ukuthi igugu lephupho likaMiller, elimelwe phezu kwezibhebhe ezingcwele zikaHabakuki njengeMaye amathathu e-Islamu, lizokhanya ngokuphindwe kayishumi kakhulu ezinsukwini zokugcina kunangesikhathi liqala ukuqoqwa ndawonye nguMiller.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ngesinye isikhathi, ngenkathi ngiseDolobheni laseNew York, ngesikhathi sobusuku ngabizwa ukuba ngibuke izakhiwo zikhuphuka isitezi phezu kwesitezi zibheke ezulwini. Lezi zakhiwo zaziqinisekisiwe ukuthi azibanjwa umlilo, futhi zazakhiwe ukuze zikhazimulise abaninizo nabazakha. Lezi zakhiwo zaqhubeka zikhuphuka, ziphakama kakhulu kakhulu, futhi kuzo kwasetshenziswa impahla ebiza kakhulu. Labo okwakungezabo lezi zakhiwo babengazibuzi ukuthi: ‘Singamkhazimulisa kanjani uNkulunkulu ngendlela engcono kakhulu na?’ INkosi yayingekho emicabangweni yabo.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Ngacabanga ngathi: ‘O, sengathi labo abasebenzisa ngaleyo ndlela izimali zabo bangabona indlela yabo njengoba uNkulunkulu eyibona! Baqoqela ndawonye izakhiwo ezinhle kakhulu, kodwa ukuhlela nokusungula kwabo kuyibuwula kangakanani emehlweni oMbusi wendawo yonke. Abafundi ngawo wonke amandla enhliziyo nengqondo ukuthi bangamkhazimulisa kanjani uNkulunkulu. Sebelahlekelwe ukubona lokhu, okuyisibopho sokuqala somuntu.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Ngesikhathi lezi zakhiwo eziphakeme zimiswa, abanikazi bazo bajabula ngokuziqhenya kokuzigabisa, ngokuthi babenayo imali yokuyisebenzisa ekwaneliseni umina nasekuvuseni umona komakhelwane babo. Iningi lemali abayitshalayo ngaleyo ndlela lalitholwe ngokucindezela, ngokuchoboza abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umlando wazo zonke izivumelwano zebhizinisi; konke ukuphatha okungalungile, sonke isenzo sokukhwabanisa, kubhaliwe lapho. Isikhathi siyeza lapho, ekukhwabaniseni kwabo nasekudeleleni kwabo, abantu beyofinyelela ezingeni iNkosi engayikubavumela ukuba balidlule, futhi bayofunda ukuthi kukhona umkhawulo wokubekezela kukaJehova.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Isigameko esalandela esadlula phambi kwami sasiyisixwayiso somlilo. Abantu babheka izakhiwo eziphakeme nezazicatshangwa ukuthi azingenwa umlilo, bathi: ‘Ziphephe ngokuphelele.’ Kodwa lezo zakhiwo zasha zaqothuka sengathi zenziwe ngenhlaka. Izimoto zokucima umlilo azikwazanga ukwenza lutho ukuvimba ukubhujiswa. Abacimi bomlilo abakwazanga ukusebenzisa lezo zimoto.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Ngiyalwe ukuthi lapho kufika isikhathi seNkosi, uma kungabikho ushintsho olwenzekile ezinhliziyweni zabantu abazidlayo nabafisa udumo, abantu bayothola ukuthi isandla ebesinamandla okusindisa siyoba namandla okubhubhisa. Akukho mandla asemhlabeni angasivimba isandla sikaNkulunkulu. Akukho nto engasetshenziswa ekwakhiweni kwezakhiwo eyokwazi ukuzilondoloza ekubhujisweni lapho kufika isikhathi esimisiwe sikaNkulunkulu sokuthumela impindiselo kubantu ngenxa yokungawunaki kwabo umthetho waKhe nangenxa yokuzifunela kwabo udumo.” Testimonies, umqulu 9, 12, 13.