In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Esihlokweni esedlule sabona u-Eliya njengophawu. Ngokuvumelana nemithetho kaWilliam Miller, “izimpawu” zingaba nencazelo engaphezu kweyodwa. Ngakho-ke, u-Eliya njengophawu angase futhi amele ingxenye eyodwa yophawu oluphindwe kabili luka-Eliya noMose. Uphawu oluphindwe kabili luka-Eliya noMose ludabula kuyo yonke incwadi yesAmbulo, futhi ukungaqiniseki ngokuthi lolu phawu oluphindwe kabili lumelelani kuwukungaqiniseki ngomlayezo osencwadini yesAmbulo ovulwa uphawu ngaphambi nje kokuvalwa komusa. Ngenxa yalesi sizathu, manje sizobhekana ngokuqondile nezici ezithile zesiprofetho ezihlotshaniswa nophawu luka-Eliya.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Sinobufakazi abathathu abakhulu bokuqinisa lezo zici zesiprofetho. Labo bofakazi bangumprofethi u-Eliya, uJohane uMbhapathizi, noWilliam Miller, ugqozi olubachaza njengezimpawu ezishintshisanayo.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi izinceku zikaNkulunkulu zavuswa ngomoya nangamandla ka-Eliya ukuba zimemezele umlayezo. NjengoJohane, umanduleli kaJesu, labo ababeshumayela lo myalezo onzima bazizwa bephoqelekile ukubeka imbazo empandeni yomuthi, nokubiza abantu ukuba bathele izithelo ezifanele ukuphenduka. Ubufakazi babo babuhloselwe ukuvusa nokuthinta ngamandla amabandla, nokubonakalisa isimilo sawo sangempela. Futhi njengoba isixwayiso esinzima sokubaleka ulaka oluzayo sasimenyezelwa, abaningi ababebumbene namabandla bamukela umlayezo ophilisayo; babona ukuhlehla kwabo, futhi ngezinyembezi ezibuhlungu zokuphenduka nangobuhlungu obujulile bomphefumulo, bazithoba phambi kukaNkulunkulu. Futhi njengoba uMoya kaNkulunkulu wehla phezu kwabo, basiza ekumemezeni isimemezelo esithi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
U-Eliya, uJohane uMbhapathizi noMiller banikwa umoya othile owawuqondisa futhi uchaza umsebenzi wabo. Ubufakazi babo “babuhloselwe ukuvusa nokuthinta ngamandla amabandla futhi bubonakalise” “isimilo sangempela” salawo mabandla. Kungakhathaliseki ukuthi kwakungesikhathini sika-Ahabi, sikaJohane uMbhapathizi noma sikaWilliam Miller, amabandla ababewakhuluma kuwo wonke ayephethwe ubumpumputhe baseLawodikeya obabujule futhi bumnyama kangangokuthi isigijimi sasidingeka ukuba siqonde njengokubeka “izembe empandeni yomuthi.” Sasiqukethe isimemezelo sokuvalwa komusa, okuyinto, ngesikaJohane uMbhapathizi, eyayiyisixwayiso “solaka” olwaluzayo. Isigijimi sikaMiller sokumemezela ukuthi “Msesabeni uNkulunkulu nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile,” naso sasingumxwayiso wolaka oluzayo.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Izwi likaJohane laphakanyiswa njengecilongo. Umsebenzi awawuphiwe wawuthi, ‘Memezelani kubantu bami iziphambeko zabo, nendlu kaJakobe izono zayo’ (Isaya 58:1). Wayengatholanga mfundo yobuntu. UNkulunkulu nemvelo kwakuyibo ababengabafundisi bakhe. Kodwa kwakudingeka oyedwa ukuba alungise indlela phambi kukaKristu, owayenesibindi ngokwanele ukuba enze izwi lakhe lizwakale njengabaprofethi basendulo, ebizela isizwe esesonakele ekuphendukeni.” Selected Messages, incwadi 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
u-Eliya wayala isizukulwane sakhe ukuba ngalolo suku sikhethe ukuthi siyokhonza uNkulunkulu noma uBhali, kodwa leso sizukulwane asiphendulanga ngazwi linye, okuyinto elingana nokukhetha uBhali.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Akukaze kube khona isidingo esikhulu kangaka sezixwayiso ezithembekile nezokukhuza, kanye nokuphathwa okusondelene, okuqondile, njengakulesi sikhathi uqobo. USathane wehle ngamandla amakhulu, azi ukuthi isikhathi sakhe sifushane. Ugcwalisa umhlaba ngezinganekwane ezimnandi, futhi abantu bakaNkulunkulu bayathanda ukutshelwa izinto ezibushelelezi. Isono nobubi akwenyanyeki. Ngaboniswa ukuthi abantu bakaNkulunkulu kumele benze imizamo eqinile kakhulu, enokuzimisela, ukuze bacindezele babuyisele emuva ubumnyama obungena buza. Umsebenzi oseduze kaMoya kaNkulunkulu uyadingeka manje kunanini ngaphambili. Ubuzele kumele bukhuzulwe bususwe. Kumele sivuke kulokho kudangala okuyoba yincithakalo yethu uma singakumelani nakho. USathane unethonya elinamandla, elibusayo ezingqondweni. Abashumayeli nabantu basengozini yokutholakala besohlangothini lwamandla obumnyama. Akukho lutho olunjengokuma eceleni olungathathi hlangothi manje. Sonke ngokusobala simi ngakolungileyo noma ngokusobala simi kanye nokungalungile. UKristu wathi: ‘Ongenami umelene nami; nongabuthi kanye nami uyahlakaza.’” Testimonies, volume 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
UJohana wabiza “isizwe esonakele” sesikhathi sakhe ngokuthi “isizukulwane sezinyoka ezinobuthi.” Ekugcineni amaMillerite akhomba isizwe esonakele sesikhathi sawo njengamadodakazi aseBhabhiloni. Noma ngabe u-Eliya, uJohane, noma uMiller, akekho kulaba abathathu owayeyisazi semfundiso yenkolo. Bonke babebizwe bevela ezimpilweni ezijwayelekile zabantu.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Iqiniso njengoba likuJesu, njengoba lamenyezelwa nguYe ngesikhathi embozwe yifu elithambile elinjengomcamelo, liyiwuqiniso neqiniso osukwini lwethu lwanamuhla, futhi ngokuqiniseka okufanayo liyokuvuselela ingqondo yomamukeli njengoba lavuselela izingqondo esikhathini esedlule. UKristu umemezele wathi, ‘Uma bengamlaleli uMose nabaProfethi, abayikukholiseka, noma umuntu engavuka kwabafileyo.’ (Luka 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Njengesizwe, kumele silungise indlela yeNkosi, ngaphansi kobuholi obubusayo bukaMoya oNgcwele, ukuze ivangeli lisakazeke ekuhlanzekeni kwalo. Umfudlana wamanzi aphilayo kufanele ujule futhi unabe ekuhambeni kwawo. Kuzo zonke izindawo, eziseduze nezikude, abantu bayobizwa besuka ekulimeni, nasemisebenzini evamile yokuhweba egxile kakhulu engqondweni, futhi bayofundiswa behlangene nabantu asebenolwazi—abantu abaliqondayo iqiniso. Ngemisebenzi emangalisayo kakhulu kaNkulunkulu, izintaba zobunzima ziyosuswa ziphonswe olwandle. Masisebenze njengalabo asebehlangabezane namandla eqiniso njengoba linjalo kuJesu.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Kulesi sikhathi kuyakuba nochungechunge lwezehlakalo oluyokwembula ukuthi uNkulunkulu ungumbusi wesimo. Iqiniso liyomenyezelwa ngolimi olucacile, olungenakuphambaniswa. Labo abashumayela iqiniso bayakulwela ukubonakalisa iqiniso ngempilo ehlelekile kahle nangokuziphatha kokumesaba uNkulunkulu. Futhi njengoba benza lokhu, bayakuba namandla ekumeleleni iqiniso, nasekulinikezeni ukusetshenziswa okuqinisekileyo uNkulunkulu alinike lona.
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Lapho abantu, abaye balazi balifundisa iqiniso, bephambukela ekuqondeni komuntu, futhi benika izingqondo ezidukisiwe isidlo sabo uqobo sezinganekwane, sekuyisikhathi impela sokuba labo abake baba yizisebenzi emsebenzini wobuvangeli, kodwa abadonselwa ekuphathweni kwezindawo zokudlela, izitolo zokudla, neminye imikhakha yemisebenzi yezohwebo, bangene emgqeni, bafunde amaBhayibheli abo ngokukhuthala, futhi bephethe izwi likaNkulunkulu ezandleni, basakaze iqiniso leBhayibheli, ukudla komoya, ngokubambisana nezingelosi zasezulwini. Lo msebenzi manje ubiza kakhulu izisebenzi ezimisiwe ngokukaNkulunkulu. Khona-ke uSomandla uyakuthi ezintabeni zobunzima, Suka ususwe uphonswe olwandle.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
U-Eliya, uJohane noMiller babengabantu abanjalo futhi ngalokho bamele amadoda abizwe “emisebenzini” “ejwayeleke kakhulu,” ngoba “amadoda” ayekade efundisa iqiniso ekugcineni “aphambukela ekuqondeni kwabantu, anikele ezingqondweni ezidukisiwe isidlo sawo uqobo sezinganekwane.” Amadoda ajwayelekile abizwayo azonikeza “ukusetshenziswa okuqinisekileyo” kwesiprofetho seBhayibheli “njengoba uNkulunkulu ekunikezile.” Kabili, kuleso siqephu, uDadewethu White wachaza “izintaba” ngokuthi “yizintaba zobunzima.” Umsebenzi walaba bantu wawuhlanganisa ukwenza phansi “yonke intaba.” Umsebenzi ofezwa yilabo bantu abajwayelekile ababizwe besuka epulazini lezimo ezithobekile umelela umsebenzi wokukhomba indlela efanele yeBhayibheli yokuchaza izinto, ngokwehluka nezitsha zezinganekwane zabantu ezabiwa yizazi zenkolo zaleso sikhathi.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Umsebenzi kaJohane uMbhapathizi, nomsebenzi walabo okuthi ngezinsuku zokugcina baphume ngomoya nangamandla ka-Eliya ukuze bavuse abantu ekunganakeni kwabo, uyefana ngezindlela eziningi. Umsebenzi wakhe uyisifanekiselo somsebenzi okumelwe wenziwe kulesi sikhathi. UKristu uzakuza okwesibili ukuzokwahlulela umhlaba ngokulunga. Izithunywa zikaNkulunkulu ezithwala isigijimi sokugcina sesexwayiso esizakunikwa izwe, kumelwe zilungise indlela yokufika kukaKristu kwesibili, njengoba uJohane walungisa indlela yokufika kwakhe kokuqala. Kulo msebenzi wokulungiselela, ‘zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba ziyakwehliswa; nezindawo ezigwegwile ziyakuqondiswa, nezimagqabhagqabha zibe yithafa’ ngokuba umlando uzaphindwa, kuphinde futhi ‘inkazimulo yeNkosi iyakwambulwa, futhi yonke inyama iyakuyibona kanyekanye; ngokuba umlomo weNkosi ukhulumile.’” Southern Watchman, Mashi 21, 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Izimpawu zabaguquli abathathu ezavezwa ngu-Isaya yilezi: zonke izigodi ziyakuphakanyiswa, zonke izintaba ziyakwehliswa, okugwegwile kuyakuqondiswa, nezindawo ezimagqagala ziyakwenziwa zibe yithafa. Indlela yeNkosi elungiswa ngokuphakamisa izigodi, ngokwehlisa izintaba, nangokuqondisa okugwegwile nokwenza izindawo ezimagqagala zibe yithafa, iyizindlela zasendulo.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Izwi lomemezayo ehlane lithi: Lungisani indlela kaJehova, nilungise ehlane umgwaqo omkhulu kaNkulunkulu wethu. Zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba namagquma kuyakwehliswa; okugwegwile kuyakwenziwa kuqonde, nezindawo ezimagqagala zibe yithafa; inkazimulo kaJehova iyakwambulwa, futhi yonke inyama iyakuyibona kanyekanye; ngokuba umlomo kaJehova ukukhulumile. Isaya 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Lapho amaJuda ayempikiswano ebuza uJohane uMbhapathizi ukuthi wayengu-Eliya ozayo yini, waphendula ngokuthi wayengeyena; kodwa wabe eseziqondanisa nendima eseNcwadini ka-Isaya.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Nanku ubufakazi bukaJohane, lapho abaJuda bethuma abapristi nabaLevi bevela eJerusalema ukuba bembuze bathi, Ungubani wena na? Wavuma, akaphikanga; kepha wavuma wathi, Angisuye uKristu. Base bembuza bathi, Pho-ke? Ungu-Eliya na? Wathi, Angisiye. Unguye yini lowomprofethi? Waphendula wathi, Qha. Base bethi kuye, Ungubani na? ukuze siphendule labo abasithumileyo. Uthini ngawe uqobo? Wathi, Mina ngiyizwi lomemezayo ehlane, Yenzani iqonde indlela yeNkosi, njengokusho komprofethi u-Isaya. Johane 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Ukulungiswa “kwendlela yeNkosi” kukhomba indlela yokusebenza izingelosi ezahola ngayo uMiller ukuba ayiqonde futhi ayisebenzise ukuze kulungiswe ukuqonda kweBhayibheli “kwendlela” abantu ababemelwe ukuhamba kuyo. Yonke “intaba” kwakumelwe yehliswe, ngokuba izintaba zesiprofetho seBhayibheli zimelela amaqiniso okuthi, ekuboneni kokuqala, abonakale enzima kakhulu ukuwaqonda. Ukuze kuqondwe intaba ekhazimulayo engcwele kaDaniyeli isahluko seshumi nanye ivesi lamashumi amane nanhlanu, inkosi yasenyakatho ezama ukuyinqoba, kuqala kuqondwa ngokuhlonza intaba yangempela ekhazimulayo engcwele eseJerusalema, echaza ngokwesiprofetho intaba engokomoya ekhazimulayo engcwele. Ukuze kuchazwe intaba ekhonjwa ngokuthi i-Armagedoni, okusho intaba yaseMegido, umuntu kufanele aye eMegido langokoqobo. Ubunzima besiprofetho obumele izinto ezinzima buyasuswa lapho kusetshenziswa isimiso sokuthi ukuqala kwento kubonisa ukuphela kwento.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Indlela emelwe ngu-Isaya, ekhonjiswe kuyo nguJohane futhi yabekwa nguMiller, iphakamisa zonke izigodi. Noma ngabe kuyisi “sigodi sombono” ku-Isaya 22, “isigodi samathambo afileyo” kuHezekeli, noma “isigodi sikaJehoshafati” encwadini kaJoweli, indlela esekelwe ekuqondeni okuyikho kobunjalo bukaKristu, njengoba emelwe njengoPalmoni, uMbali Omangalisayo Wezinombolo emlandweni wamaMillerite, noma njengo-Alfa no-Omega, isazi solimi esimangalisayo emlandweni wethu, iyona ephakamisa amaqiniso esiprofetho amelwe “ezigodini” zeZwi likaNkulunkulu.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Izinto ezigwegwile okufanele zenziwe ziqonde, nezindawo ezimagqagala ezenziwa zibe bushelelezi, zimelela umsebenzi wokulungisa amasiko namasiko adluliselwa ngokwesintu asetshenziswa ubupristi baseLawodikeya ukuze kusekelwe izitsha zabo eziyobuthi zezinganekwane. Umsebenzi ka-Eliya ukhombiswa ngokusobala njengomela indlela efanele yeBhayibheli ephikisana nezinganekwane zezazi zemfundiso yenkolo nabapristi. Lowo msebenzi ufezwa “ngabantu abavamile,” hhayi ngabapristi nezazi zemfundiso yenkolo ezifundile. Phakathi kwezimpawu zesiprofetho zalabo fakazi abathathu kukhona futhi iqiniso elilula lokuthi u-Eliya ozayo uyoba ngumuntu wesilisa.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Lokho kuqaphela kungase kubonakale kungabalulekile, kodwa njengoba izazi zenkolo ze-Adventism zifuna ukusekela izinganekwane zazo, zithathe indima embhalweni kaDade White lapho ekhuluma khona ngenkathi ezayo ngomuntu owayeyokuza emoyeni nasemandleni ka-Eliya, bese zengeza eyazo inganekwane yokuchaza futhi ziphoqelele ukuthi uDade White wayezikhuluma ngaye uqobo.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Isiprofetho kumelwe sigcwaliseke. INkosi ithi: ‘Bhekani, ngiyakuthumela kini u-Eliya umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi.’ Kukhona ozofika ngomoya nangamandla ka-Eliya, [Bheka isithasiselo.] futhi lapho evela, abantu bangase bathi: ‘Uqotho ngokweqile, awuyihumushi imiBhalo ngendlela efanele. Ake ngikutshele ukuthi umyalezo wakho kufanele uwufundise kanjani.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“Baningi abangakwazi ukwehlukanisa phakathi komsebenzi kaNkulunkulu nowomuntu. Ngizokhuluma iqiniso njengoba uNkulunkulu enginika lona, futhi ngisho manje ngithi, Uma niqhubeka nokusola, nibe nomoya wokuphikisana, anisoze nalazi iqiniso. UJesu wathi kubafundi baKhe, ‘Ngisenokuningi engizokutshela khona, kodwa aninakukuthwala manje.’ Babengekho esimweni sokwazisa izinto ezingcwele nezaphakade; kodwa uJesu wathembisa ukuthumela uMduduzi, owayezobafundisa zonke izinto, futhi abakhumbuze zonke izinto, noma yini ayeyishilo kubo.
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Bazalwane, akumelwe sibeke ukuthembela kwethu kumuntu. ‘Yekani umuntu, ophefumulo wakhe usemakhaleni akhe; ngokuba uyini ukuba abalwe ngani na?’ Kumelwe nilengise imiphefumulo yenu engenakuzisiza kuJesu. Akusifanele ukuphuza emthonjeni wesigodi kuyilapho kukhona umthombo entabeni. Masiyeke imifudlana ephansi; make size emithonjeni ephakeme. Uma kukhona iphuzu leqiniso eningaliqondi, eningavumelani ngalo, phenyanisani, niqhathanise umbhalo nombhalo, nimbelese umgodi weqiniso ujule emayini yezwi likaNkulunkulu. Kumelwe nizibeke nina nemibono yenu phezu kwe-altare likaNkulunkulu, nilahle imibono yenu eniyibambe kusengaphambili, nivumele uMoya wasezulwini aniholele kulo lonke iqiniso.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Kukhona ozayo ngomoya nangamandla ka-Eliya: La mazwi asetshenziswe ngokungeyikho ngabanye kumuntu othile okwakucatshangwa ukuthi uyovela nomlayezo wesiprofetho emva kokuphila nomsebenzi kaNkk. White. Izigaba ezintathu ezakha lesi sihloko esinesihloko esithi ‘Vumela izulu lihole’ ziyingxenye encane kuphela yenkulumo eyanikezwa ngu-Ellen White eBattle Creek, eMichigan, ekuseni ngoJanuwari 29, 1890. Njengoba lokhu kwashicilelwa ku-Review and Herald kaFebhuwari 18, 1890, kwakunesihloko esithi ‘Indlela yokubhekana nephuzu lemfundiso eliphikisanwayo.’ Ezinye izingcaphuno ezathathwa kulesi sihloko futhi zasetshenziswa kakhulu ukugcwalisa amakhasi athile aleli bhuku zingatholakala emakhasini 23, 104, 111, 119, 158, 278, no-386. Lesi sihloko siphinde sashicilelwa siphelele ku-Selected Messages 1:406–416, kanti ingxenye equkethe isicaphuno esinesihloko esithi ‘Vumela Izulu Lihole’ ivela emakhasini 412 no-413. Lapho lesi sihloko sifundwa siphelele, kuba sobala ukuthi u-Ellen White, kulesi sitatimende esenziwa esikhathini esingaphezudlwana konyaka owodwa emva kweNgqungquthela yaseMinneapolis eqenjini elaliseBattle Creek, wayekhuluma ngenkonzo yakhe uqobo. Abanye base beqalile ukugxeka umsebenzi wakhe. Qaphela ukuthi esigabeni esandulela leso esivela kuleli bhuku ekhasini 475, u-Ellen White uthi:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Kufanele sifinyelele esimweni lapho wonke umehluko uyakuncibilika. Uma ngicabanga ukuthi nginokukhanya, ngiyokwenza umsebenzi wami ekulwethuleni. Ake sithi ngibonisane nabanye mayelana nomlayezo iNkosi ebingafuna ngiwunike abantu, umnyango ungase uvaleke ukuze ukukhanya kungafinyeleli kulabo uNkulunkulu abethumele kubo. Lapho uJesu engena eJerusalema egibele, `ixuku lonke labafundi laqala ukuthokoza nokudumisa uNkulunkulu ngezwi elikhulu ngenxa yayo yonke imisebenzi emikhulu elayibonayo; lithi, Ubusisiwe iNkosi eza egameni leNkosi; ukuthula ezulwini, nenkazimulo kweliphezulu. Kwase kuthi abanye babaFarisi phakathi kwesixuku bathi kuye, Mfundisi, khuza abafundi bakho. Wabaphendula wathi kubo, Ngithi kini, uma laba bebengathula, amatshe ngokushesha ayokhala’ (Luke 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“AmaJuda azama ukumisa ukumemezelwa komlayezo owawubikezelwe ezwini likaNkulunkulu.”
“Then she makes reference again to her own experience:
“Khona-ke uphinde abhekise ekuziboneleni kwakhe siqu:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Isiprofetho kufanele sigcwaliseke. INkosi ithi: “Bhekani, ngiyakuthumela kini u-Eliya umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi” (Malaki 4:5). Othile kufanele afike emoyeni nasemandleni ka-Eliya, futhi lapho ebonakala, abantu bangase bathi, “Ushisekela ngokweqile, awuyihumushi imiBhalo ngendlela efanele.”—Selected Messages, volume 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Ukuthi wayebhekisela nasekuhlangenwe nakho kwakhe uqobo kuyacaca futhi endimeni elandelayo, lapho ememezela khona:”
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Ngiyokhuluma iqiniso njengoba uNkulunkulu elinika kimi….’” Isithasiselo se-Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Iqiniso lokuthi u-Ellen White kwakudingeka aphendule ezinganekwaneni zezazi zenkolo nabaholi besikhathi sakhe alinikezi nhlobo ubufakazi bokuthi wayezichaza yena ngokwakhe njengaleyo “ndoda” eyayizofika esikhathini esizayo ngomoya nangamandla ka-Eliya. Buphi ubufakazi obukhona bezitha eziningi zika-Ellen White ngaphakathi koBu-Adventist ezihlasela indlela yokusetshenziswa kweBhayibheli ayeyisebenzisa? Watshelwa kuphi nanini ukuthi “awuwahumushi amaMibhalo ngendlela efanele”? Ukubeka kwakhe izinto kucacile ukuthi kwakuyoba khona inhlangano yabantu ekupheleni kwezwe eyayizonikwa amandla ngumoya namandla ka-Eliya, futhi ayikho neze indlela esemthethweni yokuphakamisa ukuthi wayecabanga ukuthi leyo nhlangano yesimemezelo esikhulu sengwezi yesithathu yayenzeka ngesikhathi yena ebikezela ukubonakaliswa kwamandla ka-Eliya esikhathini esizayo. Izazi zenkolo zama-Adventist aseLawodikeya zingathanda ukuthi umhlambi wazo ukholwe ukuthi uDade White waye “bhekisa” “kokuhlangenwe nakho kwakhe siqu” njengokugcwaliseka komprofethi u-Eliya owayezothunyelwa ngaphambi kosuku olukhulu nolwesabekayo lweNkosi.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Bhekani, ngiyakuthumela kini u-Eliya umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi. Malaki 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Esinye isici sesiprofetho sika-Eliya njengophawu ngukuthi uveza indlela yokwenza esekelwe eBhayibhelini ephikisana nezinganekwane zobupristi obusabalalisa izinganekwane zamasiko nezimfundiso zesiko. Umsebenzi wakhe wokulungisa indlela (“nansi indlela, hambani ngayo”) ufezwa ngendlela yokwenza esekelwe eBhayibhelini ephikisana nezimfundiso zobupristi obonakele. Futhi ngokobufakazi bofakazi abathathu, u-Eliya, uJohane uMbhapathizi noMiller; obuhambisana nobufakazi bukaDade White mayelana nokuvela kuka-Eliya okwakusekusasa ngaleso sikhathi, uyoba yindoda, hhayi owesifazane. Lapho indlela yokwenza kaPalmoni ne-Alpha ne-Omega iqondwa ngendlela efanele, ibonakala ingeyona nje kuphela iqoqo lemithetho yeBhayibheli yokuhumusha imiBhalo, kodwa iyisifaniso esibhaliwe sesimilo sikaKristu, okuyinkazimulo Yakhe.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Futhi inkazimulo yeNkosi iyokwambulwa, futhi yonke inyama iyoyibona kanyekanye; ngokuba umlomo weNkosi ukhulumile. U-Isaya 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Isimo sikaKristu uqobo simelelwa yindlela okufanele isetshenziswe ekuqondeni iZwi laKhe, ngokuba Yena uyiZwi.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Umthetho kaNkulunkulu osendlini engcwele ezulwini uyisiqalo esikhulu sokuqala, okuyiso lapho iziyalo ezalotshwa phezu kwezibhebhe zamatshe futhi zabhalwa nguMose ePentatheuchini zaziwukukopisha okuthembekile okungaphambuki. Labo abafinyelela ekuqondeni leli qiniso elibalulekile baholeleka kanjalo ukuba babone ubungcwele nesimilo esingaguquki somthetho kaNkulunkulu. Babona, ngendlela ababengakaze bayibone ngaphambili, amandla amazwi oMsindisi athi: ‘Kuze kudlule izulu nomhlaba, akukho naluncane uhlamvu noma uphawu oluncane oluyodlula emthethweni nangayiphi indlela.’ Mathewu 5:18. Umthetho kaNkulunkulu, ngokuba uyisambulo sentando yaKhe, uyisifaniso sesimilo saKhe, kufanele ume kuze kube phakade, ‘njengofakazi othembekileyo ezulwini.’ Akukho noyedwa umyalo ochithiwe; akukho naluncane uhlamvu noma uphawu oluncane olushintshiwe. Umhubi uthi: ‘Phakade, Jehova, izwi lakho limi liqinile ezulwini.’ ‘Yonke imiyalo yaKhe iqinisekile. Imi iqinile kuze kube phakade naphakade.’ AmaHubo 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Njengoba imiyalo eyishumi iyisifaniso esingaguquki sesimilo sikaKristu, kanjalo nemithetho yokuhunyushwa kwesiprofetho iyisifaniso sesimilo saKhe.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Kufanele sazi thina ngokwethu ukuthi ubuKristu buyini ngempela, ukuthi iqiniso liyini, ukuthi luyini ukholo esalwemukela, nokuthi iyini imithetho yeBhayibheli—imithetho esiyinikiwe yigunya eliphakeme kunawo wonke. Baningi abakholwa bengenasisekelo abangase bakhe kuso ukholo lwabo, bengenabo ubufakazi obanele mayelana neqiniso laleyo ndaba. Uma kuvezwa umqondo ovumelana nemibono yabo ababeyakhe ngaphambili, bahlale sebekulungele ukuwemukela. Abacabangi besuka embangeleni baye emumphumeleni; ukholo lwabo alunasisekelo seqiniso sangempela, futhi ngesikhathi sokuvivinywa bayothola ukuthi bakhe phezu kwesihlabathi.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Lowo ophumula enelisekile ngolwazi lwakhe lwamanje olungakapheleli lwemiBhalo, ecabanga ukuthi lokhu kwanele ukusindiswa kwakhe, uphumule ekukhohlisweni okubulalayo. Baningi abangahlomele ngokuphelele ngezizathu zemiBhalo, ukuze bakwazi ukuqonda iphutha, nokulahla wonke amasiko nezinkolelo-ze ezethulwe ngobuqili njengeqiniso. USathane ufake eyakhe imibono ekukhonzeni uNkulunkulu, ukuze onakalise ubumsulwa bevangeli likaKristu. Inani elikhulu lalabo abathi bakholelwa iqiniso lamanje, alikwazi ukuthi kuyini okwakha ukukholwa okake kwanikelwa kwabangcwele kanye—uKristu kini, ithemba lenkazimulo. Bacabanga ukuthi bavikela izimpawu ezindala, kodwa bayafudumala nje futhi abanandaba. Abazi ukuthi kuyini ukweluka esipiliyoni sabo nokuba nobuhle bangempela bothando nokukholwa. Abangabafundi beBhayibheli abasondelene nalo, kodwa bayavilapha futhi abanaki. Lapho kuvela ukwehluka kwemibono ngezindimana zemiBhalo, laba abangazange bafunde ngenhloso futhi abangazinzile ngalokho abakukholwayo, bayawa basuke eqinisweni. Kufanele sigcizelele kubo bonke isidingo sokuphenya ngenkuthalo iqiniso lobuNkulunkulu, ukuze bazi ukuthi bayalazi ngempela iqiniso. Abanye bazisho benolwazi oluningi, futhi bazizwe benelisekile ngesimo sabo, lapho bengenalo nhlobo ushisekelo olwengeziwe ngomsebenzi, bengasenalo uthando oluvuthayo ngoNkulunkulu, nangemiphefumulo uKristu ayifela, kunalokho okungaba yikho uma babengakaze bamazi uNkulunkulu. Abalifundi iBhayibheli [ukuze] bazenzele umnkantsha namafutha emiphefumulweni yabo. Abazizwa ukuthi liyizwi likaNkulunkulu elikhuluma kubo. Kodwa, uma sifuna ukuqonda indlela yensindiso, uma sifuna ukubona imisebe yeLanga lokulunga, kufanele siyifunde imiBhalo ngenhloso, ngokuba izithembiso neziprofetho zeBhayibheli zikhanyisa ngemisebe ecacile yenkazimulo phezu kwecebo lobuNkulunkulu lokuhlenga, amaqiniso amakhulu lawo angaqondwa ngokucacile.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Ukuba ngumKristu ngempela kusho ukufana noKristu. Le ndima iveza ukuthi “kufanele sazi ngokwethu ukuthi kuyini okwakha ubuKristu.” Ithi “kufanele sazi” “ukuthi liyini iqiniso.” “Kufanele sazi” “ukuthi luyiluphi ukholo esilwamukelileyo.” Kufanele sazi “ukuthi iyini imithetho yeBhayibheli—imithetho esiyinikwe yigunya eliphakeme kunawo wonke.” Ukuba njengoKristu kudinga ukwazi ukuthi iyini imithetho yeBhayibheli esiyinikwe yigunya eliphakeme kunawo wonke. Ngaphandle kwaleyo mithetho asikwazi ukufana noKristu, ngoba imithetho enikezwe yigunya eliphakeme kunawo wonke iyisifaniso esibhaliwe sesimilo saKhe.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Esinye isici sika-Eliya ngumsebenzi wokulungisa indlela yesithunywa sesivumelwano. U-Eliya umelela umsebenzi ofezwa phakathi nomlando lapho abantu ababekhethwe ngaphambili bedluliswa, kuyilapho ngesikhathi esifanayo kukhethwa abantu abasha abakhethiweyo. Lowo mlando umelela inqubo yokuhlanzwa eveza abantu abamelwa njengomnikelo ohlanzekile, ngokuphambene nabantu ababekhethiweyo bangaphambili abangcolileyo.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; neNkosi eniyifunayo iyakufika masinyane ethempelini layo, yona kanye isithunywa sesivumelwano enisithokozelayo: bhekani, siyakuza, usho uJehova Sebawoti. Kodwa ngubani ongamelana nosuku lokufika kwaso na? Futhi ngubani oyakuma lapho sivela? Ngokuba sinjengomlilo womncibilikisi, nanjengensipho yabagezi bezindwangu; siyakuhlala njengomncibilikisi nomhlanzi wesiliva; siyakubahlanza amadodana kaLevi, siwahluze njengegolide nangesiliva, ukuze anikele kuJehova umnikelo wokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala. Malaki 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
UJohane uMbhapathizi walungisa indlela ukuze uKristu afike ngokuzumayo azohlambulula ithempeli laKhe. Ukuhlanjululwa kwethempeli ekuqaleni nasekupheleni kwenkonzo kaKristu kwakuyikugcwaliseka kukaMalaki isahluko sesithathu. UJohane wayeyisithunywa esalungisa indlela yesithunywa sesivumelwano ukuze sihlambulule amadodana kaLevi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Ekuhlanzweni kwethempeli, uJesu wayememezela umsebenzi waKhe njengoMesiya, futhi eqala umsebenzi waKhe. Lelo thempeli, elakhiwa ukuze libe yindawo yokuhlala yoBukhona bobuNkulunkulu, lalihloselwe ukuba yisifundo esiphilayo ku-Israyeli nakulo umhlaba. Kusukela ezikhathini zaphakade kwakuyinjongo kaNkulunkulu ukuthi zonke izidalwa ezidaliweyo, kusukela kuserafi elikhazimulayo nelingcwele kuze kufike kumuntu, zibe yithempeli lokuhlala koMdali ngaphakathi. Ngenxa yesono, isintu sayeka ukuba yithempeli likaNkulunkulu. Senziwe mnyama futhi sangcoliswa ububi, inhliziyo yomuntu yayingasabonakalisi inkazimulo yoNgcwele. Kodwa ngokuba sesimweni somuntu kweNdodana kaNkulunkulu, inhloso yeZulu iyafezeka. UNkulunkulu uhlala esintwini, futhi ngomusa osindisayo inhliziyo yomuntu iba futhi ithempeli laKhe. UNkulunkulu wayehlose ukuthi ithempeli laseJerusalema libe ngufakazi oqhubekayo wesiphetho esiphakeme esivulekele yonke imiphefumulo. Kodwa amaJuda ayengakuqondanga ukubaluleka kwaleso sakhiwo ayesibheka ngokuziqhenya okukhulu kangaka. Awazange azinikele ngokwawo njengamathempeli angcwele oMoya wobuNkulunkulu. Izinkantolo zethempeli laseJerusalema, ezigcwele umsindo wokuhweba okungengcwele, zazimelela ngeqiniso elikhulu kakhulu ithempeli lenhliziyo, elalingcoliswe ubukhona bezinkanuko zenyama nemicabango engengcwele. Ekuhlanzeni ithempeli kubathengi nabathengisi bezwe, uJesu wamemezela umsebenzi waKhe wokuhlanza inhliziyo ekungcolisweni yisono,—ezifisweni zasemhlabeni, ezifisweni zobugovu, emikhubeni emibi, eyonakalisa umphefumulo. ‘INkosi enimfunayo iyakufika masinyane ethempelini layo, yebo, isiThunywa sesivumelwano enisithokozelayo: bhekani, siyakuza, usho uJehova Sebawoti. Kepha ngubani ongamelana nosuku lokufika kwaso? Ngubani oyakuma lapho sibonakala? Ngokuba sinjengomlilo womncibilikisi, nanjengensipho yabawashayo; siyakuhlala njengomncibilikisi nomhlanzi wesiliva; siyakubahlanza amadodana kaLevi, sibahluze njengegolide nangesiliva.’ Malaki 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Johane uMbhapathizi wayeyisithunywa esalungisa indlela yokuba uKristu afike ngokuzumayo azohlambulula ithempeli laKhe, futhi uWilliam Miller wenza umsebenzi ofanayo wokulungiselela ukuba uKristu afike ngokuzumayo eNdaweni Engcwele Kakhulu ngo-October 22, 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kukaKristu njengomPristi wethu Omkhulu endaweni engcwelengcwele kakhulu, ngenjongo yokuhlanzwa kwengcwele, njengoba kuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, njengoba kwabikezelwa nguMalaki, kuyizincazelo zesigameko esisodwa; futhi lokhu kubuye kufanekiswe ukuza komkhwenyana emshadweni, njengoba kuchazwe nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
UJohane noMiller babengabafanekiso bokuhlanzwa obumelelwe nguMalaki obusenziwa manje emlandweni wethu wamanje.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Umprofethi uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yase imemeza ngamandla ngezwi elinamandla, yathi, Liwile, liwile iBabiloni elikhulu, selibe yindawo yokuhlala yamademoni’ (IsAmbulo 18:1, 2). Lona ngumlayezo ofanayo nalowo owanikezwa yingelosi yesibili. Liwile iBabiloni, ‘ngokuba laphuzisa zonke izizwe iwayini lolaka lobufebe balo’ (IsAmbulo 14:8). Iyini lelo wayini?—Yizimfundiso zalo zamanga. Linike umhlaba isabatha lamanga esikhundleni seSabatha somyalo wesine, laphinda futhi amanga uSathane awaqala ukuwatshela u-Eva e-Edene—ukungafi komphefumulo ngokwemvelo. Amaphutha amaningi afanayo liwasakazile kude nakubanzi, ‘lifundisa njengezimfundiso imiyalo yabantu’ (Mathewu 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lapho uJesu eqala inkonzo yaKhe obala, wahlanza iThempeli ekungcolisweni kwalo okuyinhlamba engcwele. Phakathi kwezenzo zokugcina zenkonzo yaKhe kwakukhona ukuhlanzwa kwesibili kweThempeli. Kanjalo-ke nasemsebenzini wokugcina wokuxwayisa izwe, izingcingo ezimbili ezihlukile zenziwa emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBabiloni, umuzi omkhulu, ngokuba liphuzisile izizwe zonke iwayini lolaka lobufebe balo’ (IsAmbulo 14:8). Kanti ekukhaleni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuthi ningemukeli izinhlupho zalo. Ngokuba izono zalo sezifikile ezulwini, futhi uNkulunkulu uzikhumbulile izenzo zalo zobubi’ (IsAmbulo 18:4, 5).” Selected Messages, incwadi 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Ukuhlanzwa kwethempeli okubili enkonzweni kaKristu, nokuhlanzwa kwethempeli okubili emlandweni wamaMillerite, kwakuyikugcwaliseka kukaMalaki isahluko sesithathu futhi kukhomba phambili ekuhlanzweni kwethempeli okubili okwaqala ngoSepthemba 11, 2001, lapho izakhiwo ezinkulu zaseNew York City ziphonswa phansi ngokuthintwa nguNkulunkulu, nengelosi enamandla yesAmbulo ishumi nesishiyagalombili yehla ukuze ikhanyise umhlaba ngenkazimulo yayo. Phakathi kwezinye izinto lokhu kuphikisa isitsha sezinganekwane esethulwa izazi zenkolo zaseLaodicea zenkolo yama-Adventist ezithi u-Ellen White wayengumprofethi u-Eliya owayeyokuza ngaphambi kosuku olukhulu nolwesabekayo lweNkosi. Ukuhlanzwa kwethempeli okwenzeka lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla kwaqala eminyakeni engamashumi ayisishiyagalombili nesithupha emva kokuba u-Ellen White ebekwe ekuphumuleni.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
UJohane uMbhapathizi nabafundi bakhe, uMiller namaMillerite, kanye ne-Future for America bamele izithunywa ezilungisa indlela ukuze isithunywa sesivumelwano size ngokuzumayo ethempelini laSo, silihlambulule ekungcolisweni kwalo okuyisihlamba esingcwele.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
U-Eliya, njengophawu, umele umuntu. Umele umuntu obizwe evela endleleni yokuphila evamile, hhayi isazi semfundiso yenkolo esingumpristi. Inkonzo yakhe iveza indlela efanele yaseBhayibhelini, okuyimithetho enikezwe yigunya eliphakeme kunawo wonke. Inkonzo yakhe imi ekubhekaneni nendlela yobupristi bamanje baseLawodikeya, eyizinganekwane, amasiko, nemikhuba yesintu. Ulungisa indlela yenqubo yokuhlanzwa evusa isizwe esisha esikhethiweyo ezinsalelweni zesizwe esikhethiweyo esedlulwayo. Inqubo yokuhlanzwa ibekwe esimweni sokwenzeka kungazelelwe.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
U-Eliya futhi umelela inkonzo nomsebenzi uNkulunkulu awumisayo futhi awukhombise ngokukhethekile njengenkonzo kaNkulunkulu eyodwa kuphela.
We will demonstrate this in the history of the Millerites in the next article.
Sizokubonisa lokhu emlandweni wamaMillerite esihlokweni esilandelayo.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Kwathi ngesikhathi sokunikelwa komhlatshelo wakusihlwa, umprofethi u-Eliya wasondela, wathi: Jehova Nkulunkulu ka-Abrahama, ka-Isaka, noka-Israyeli, makwazeke namuhla ukuthi wena unguNkulunkulu kwa-Israyeli, nokuthi mina ngiyinceku yakho, nokuthi ngenze zonke lezi zinto ngezwi lakho. 1 AmaKhosi 18:36.