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# The Book of Daniel - Number One-Hundred

Akwụkwọ Daniel - Nọmba Otu Narị

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Mgba Na-aga n’Ihu Maka Idoziri n’Ọma Site n’Okwukwe: Nnyocha Akụkọ Ihe Mere Eme Banyere Nnupu-isi n’ime Protestantism

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Ozi e wetara site n’aka Ndị Okenye Jones na Waggoner n’oge nnupụisi nke 1888, bụ ozi nke izi ezi site n’okwukwe n’eziokwu n’onwe ya. Protestantism nke dapụrụ n’ezi okwukwe na-arụ ụka na izi ezi nke ọnwụ Kraịst nyere n’obe na-ekpuchi mmadụ n’ime mmehie ya, ma na ọbara Ya adịghị n’ezie ewepụ mmehie ya. Ozizi ụgha a na-edobe iwepụ mmehie ruo n’Ọbịbịa nke Abụọ, mgbe a ga-eme ka ndị mmehie gbanwee n’ụzọ ọrụ ebube. Protestantism nke dapụrụ n’ezi okwukwe na, kemgbe 1957 n’ụzọ gọọmentị, Adventism Laodisia, na-ekwu na Kraịst bụ naanị Onye-anọchi-anya anyị, ma ọ bụghị Ihe Nlereanya anyị. Otu afọ tupu 1888, Nwanyị White dere ihe ndị a.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> “‘Obi ọhụrụ ka M ga-enye unu, mmụọ ọhụrụkwa ka M ga-etinye n’ime unu.’ Ekwere m n’obi m nile na a na-ewepụ Mmụọ nke Chineke n’ụwa, ndị ahụkwa nke natara nnukwu ìhè na ohere ma ghara iji ha mee ihe nke ọma, ga-abụ ndị mbụ a ga-ahapụ. Ha achụpụwo Mmụọ nke Chineke site n’iwute Ya. Ọrụ Setan ugbu a n’ịrụ ọrụ n’obi mmadụ, nakwa n’elu chọọchị dị iche iche na mba dị iche iche, kwesịrị ime ka nwa akwụkwọ amụma ọ bụla maa jijiji. Ọgwụgwụ dị nso. Ka chọọchị anyị bilie. Ka a nwee ahụmahụ nke ike ntụgharị nke Chineke n’obi ndị otu n’otu n’otu, mgbe ahụ ka anyị ga-ahụ mbugharị miri emi nke Mmụọ nke Chineke. Naanị mgbaghara mmehie abụghị naanị nsonaazụ ọnwụ Jizọs. O mere àjà na-enweghị ngwụcha ahụ, ọ bụghị naanị ka e wee wepụ mmehie, kama ka e wee weghachi ọdịdị mmadụ, mee ka ọ maa mma ọzọ, wughachi ya site n’ime mkpọmkpọ ebe ya, ma mee ka ọ ruo eru n’ihu Chineke….”

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> “Kraịst bụ ubube ahụ Jekọb hụrụ, nke ntọala ya zuru ike n’elu ụwa, ma nke ogo ya kasị elu rutere n’eluigwe kachasị elu. Nke a na-egosi ụzọ a họpụtara maka nzọpụta. Anyị ga-arịgo ogo n’ogo n’ubube a. Ọ bụrụ na onye ọ bụla n’ime anyị emechaa bụrụ onye a zọpụtara, ọ ga-abụ site n’ịrapara n’ahụ Jisọs dịka n’ogo nke ubube. E mere Kraịst ka ọ bụrụ n’ebe onye kwere ekwe nọ amamihe na ezi omume, ido nsọ, na mgbapụta….”

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> “Ụfọdụ ọdịda dị egwu ga-adakwasị ndị na-eche na ha guzosiri ike n’ihi na ha nwere eziokwu ahụ; ma ha enweghị ya dịka ọ dị n’ime Jisọs. Oge nta nke ileghara anya pụrụ ịtụba mkpụrụ-obi n’ime mbibi a na-apụghị iweghachi azụ. Otu mmehie na-eduga na nke abụọ, nke abụọ emee ka ụzọ dị njikere maka nke atọ, ma si otu a gaa n’ihu. Anyị aghaghị, dịka ndịozi Chineke kwesịrị ntụkwasị obi, ịrịọ Ya arịrịọ mgbe niile ka e jiri ike Ya debe anyị. Ọ bụrụ na anyị si n’ọrụ pụọ ọbụna otu mkpisi aka, anyị nọ n’ihe ize ndụ nke iso n’ụzọ mmehie na-agwụ n’ala n’iyi. E nwere olileanya maka onye ọbụla n’ime anyị, ma ọ bụ naanị n’otu ụzọ—site n’ịrapara onwe anyị n’ahụ Kraịst, na itinye ume niile anyị nwere iji ruo n’izu okè nke agwa Ya.”

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> “Okpukpe okpukperechi a nke na-ewere mmehie ka ihe nta ma nke na-anọgide mgbe nile na-ekwusi ike n’ịhụnanya Chineke nwere n’ebe onye mmehie nọ, na-agba onye mmehie ume ikwere na Chineke ga-azọpụta ya ebe ọ na-anọgide n’ime mmehie, ma ọ maara na ọ bụ mmehie. Nke a bụ ụzọ ọtụtụ ndị na-ekwu na ha kwere eziokwu nke oge a si eme. A na-edobe eziokwu ahụ iche na ndụ ha, nke ahụkwa bụ ihe kpatara na ọ nweghịzi ike karịa iji mee ka mkpụrụobi kwenye na mmehie ma tọghata ya. A ghaghị ịdọgide akwara niile na mmụọ na akwara anụ ahụ niile ike iji hapụ ụwa, omenala ya, omume ya, na ejiji ya….”

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> “Ọ bụrụ na unu wepụ mmehie ma gosipụta okwukwe dị ndụ, ọgaranya nke ngọzi nke eluigwe ga-abụ nke unu.” Selected Messages, book 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

E guzobere okpukpe ụgha nke “ịdị mma n’ihu mmadụ” nke Protestantism dapụrụ n’ezi okwukwe dịka ozizi ọchịchị n’mbido ọgbọ nke anọ nke Adventism n’afọ 1957. O wepụtara nkọwa nke ime ka a gụọ mmadụ n’ezi omume nke “na-agba onye mmehie ume ikwere na Chineke ga-azọpụta ya mgbe ọ ka na-aga n’ihu n’ime mmehie.” Obe ahụ na-akụzi na “mgbaghara nke mmehie abụghị naanị otu nsonaazụ nke ọnwụ Jisọs,” n’ihi na “Ọ chụrụ aja na-enweghị ngwụcha ahụ ọ bụghị naanị ka e wepụ mmehie, kama ka e weghachi ọdịdị mmadụ, mee ka ọ maa mma ọzọ, wughachi ya site n’ime mkpọmkpọ ebe ya, ma mee ka ọ dịrịrị eru maka ọnụnọ Chineke.”

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Nnupụisi nke 1957 na-egosi na mkpụrụ nke nnupụisi ahụ a kụrụ na 1863, nke mesịrị pulitere na 1888, nke e mechakwara gbaa mmiri site n’ozi adịgboroja ahụ e ji akwụkwọ e bipụtara na 1919 (The Doctrine of Christ) nọchie anya, emesịa mịa mkpụrụ nke nkwupụta doro anya n’ihu ọha na okwukwe mbụ ahụ, “okwukwe nke onye ezi omume,” nke tebụl abụọ Habakuk nọchiri anya ya, ewepụla ugbu a ma were nkọwa rụrụ arụ nke “ịgụpụta mmadụ na ọ bụ onye ezi omume site n’okwukwe” nke dị na Protestantism nke ndapụ n’ezi okwukwe dochie ya. Onye amụma ahụ na-enupụ isi sitere na Juda alaghachila n’ọgbakọ ndị na-akwa emo, soro onye amụma ụgha nke Betel rie nri.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

A jụrụ ozi e zigara ụka ndị Laodisia, nke e buru ụzọ nye òtù ndị Millerite n’afọ 1856, ma mesịa nye kwa ọzọ ụka ndị Laodisia n’afọ 1888, n’ụzọ ọ bụla e si aga. Ozi ahụ nke Jones na Waggoner, nke dịka Sister White siri kwuo, bụ ma ozi a na-ezigara Laodisia, ma ozi nke ịbụ onye a na-agụ n’ezigbo omume site n’okwukwe, ka a jụrụ, n’okpuru nkwupụta na ndị nnupụisi ahụ ndị na-ajụ ya, bụ n’eziokwu ndị na-agbachitere akara ochie ahụ! Akara ndị ahụ ha na-agbachitere bụ ntọala sitere n’iwu owuwu nke aka mmadụ ha n’onwe ha, nke e wuru n’elu ájá.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Ozi nke “ịgụrụ mmadụ na ezi omume site n’okwukwe” nke Jones na Waggoner gosipụtara n’afọ 1888, gụnyere eziokwu nke ozi ọma nke bụ eziokwu, nke na-akọwapụta na ndị a gụrụ na ezi omume, bụkwa ndị e doro nsọ. O kwusiri ike na ịgụ mmadụ na ezi omume pụtara na a “na-eme” ya n’eziokwu ka ọ bụrụ onye dị nsọ, ọ bụghị naanị ikwupụta ya n’ụzọ iwu dị ka onye “a kpọsara” dị nsọ. Ozi nke Jones na Waggoner, nke Sister White kọwara na ya onwe ya anọwo na-ekwusa kemgbe ọtụtụ afọ tupu nnupụisi nke 1888, na-akọwapụta na mgbe a na-agụ mmadụ na ezi omume, a na-enyekwa idobe nsọ n’otu oge ahụ.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Ọ pụghị ịdị n’ụzọ ọzọ, n’ihi na ma ime ka mmadụ bụrụ onye ezi omume ma ido nsọ ka a na-arụzu site n’ọnụnọ nke Mmụọ Nsọ n’ime onye kwere ekwe. Ime ka mmadụ bụrụ onye ezi omume na ido nsọ bụ nanị okwu abụọ na-akọwa akụkụ abụọ nke otu ọrụ a na-arụzu n’ime onye kwere ekwe site n’ọnụnọ nke Mmụọ Nsọ.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Ọ bụ ozi ahụ n’onwe ya nke Moses ka ndị nnupụisi Kora jụrụ, nke a jụkwara ọzọ n’afọ 1856, mesịa jụkwa ya ọzọ n’afọ 1888, wee n’ihu ọha dobe ya dịka nkà mmụta okpukpe nke nzọpụta nke Adventizim Laodisia n’afọ 1957. Nnupụisi a na-aga n’ihu mere ka ike gwụ Chineke, n’ihi na ndị mmadụ sịrị, “Onye ọbụla nke na-eme ihe ọjọọ dị mma n’anya Onyenwe anyị, ọ na-enwekwa obi ụtọ n’ime ha; ma ọ bụ, Òle ebe Chineke nke ikpe ziri ezi nọ?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Ha sịrị, “a na-agụ ndị na-emehie omume n’ọnọdụ ezi omume site n’ọbara Kraịst, ma Chineke na-enwekwa ọṅụ n’ime ha, ọbụna n’agbanyeghị na ha na-aga n’ihu imehie.” Nke a bụ aghụghọ nke mmụọ nke ozi ahụ e zigara Laodisia na-anọchi anya ya (ndị a kpebiri ikpe), n’ihi na n’agbanyeghị eziokwu ahụ bụ na Kraịst kọwara ndị Laodisia dị ka “ndị dị njọ, na ndị ebere na-akpasu, na ndị ogbenye, na ndị kpuru ìsì, na ndị gba ọtọ,” ha na-ekwere na ha bụ “ndị bara ụba, ma baa ụba n’ihe onwunwe, ma ha enweghịkwa mkpa ihe ọ bụla.” Ma n’ọnọdụ ahụ, n’eziokwu, ha nọ n’ọnụ ibupụ ha n’ọnụ Onyenwe anyị.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Ndị okwukwe nke akụkọ ihe mere eme Millerite ndị jiri ntachi obi gafee ahụmahụ nke ndakpọ olileanya mbụ ahụ n’afọ 1844, dịka e si anọchi ha anya site n’aka Jeremaya n’isi nke iri na ise, amaokwu nke iri na ise ruo iri abụọ na otu, dị ka ndị na-ewu ụlọ nsọ ahụ n’ikwesị ntụkwasị obi, ndị e kwere nkwa na ọ bụrụ na ha alọghachighị n’“ọgbakọ ndị na-akwa emo,” na ha ga-abụ “ọnụ” Chineke, laghachiri n’“ọgbakọ ndị na-akwa emo” (nke amụma ụgha nke Betel nọchiri anya ya), ma gbanwee bụrụ ndị Laodisia, nọ n’ọnụ ụzọ ka e si n’ọnụ Chineke tupụ ha, ma ha amaghị ya.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Ọnọdụ nke Adventizim Laodisia n’ụbọchị Septemba 11, 2001, ka e ji ọnọdụ nke ndị Protestant n’ụbọchị Ọgọọst 11, 1840, mee ihe nnọchianya ya. E jiri ndị Juu na-akatọ okwu na-ese okwu mee ihe nnọchianya nke akụkọ ihe mere eme abụọ ahụ, mgbe Mmụọ Nsọ rịdatara n’oge baptism nke Kraịst. N’ime akụkọ ihe mere eme atọ ndị a, ebo ndị a họọrọbu gara aga ka a gafere, ma a ka na-agafekwa ha ugbu a. Onye Ozi nke Ọgbụgba ndụ n’oge Jọn Baptist, ga-abanye n’ọgbụgba ndụ na ndị ahụ Pita kpọrọ “ọgbọ a họọrọ.”

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ma unu bu ọgbọ a họpụtara ahọpụtara, ndị nchụàjà eze, mba dị nsọ, ndị nke onwe ya; ka unu wee gosi otuto nke Onye ahụ kpọrọ unu si n’ọchịchịrị bịa n’ìhè ya dị ebube: ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụ ndị Chineke: ndị na-enwetaghị ebere, ma ugbu a enwetawo ebere. 1 Pita 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Pita nọ na-akọwapụta ndị ọhụrụ a họpụtara n’oge ya, ndị n’oge ahụ bụ ụka Ndị Kraịst. A họpụtara ha ịbụ “ọgbọ a họpụtara,” n’oge nke Kraịst na Jọn Onye Na-eme Baptizim kpọrọkwa ndị mbụ a họpụtara “ọgbọ agwọ ọjọọ.”

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Ọgbọ ajụala, olee otú unu, ebe unu bụ ndị ọjọọ, ga-esi kwuo ihe ọma? n’ihi na n’ụba nke obi ka ọnụ na-ekwu okwu. Matiu 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Ọgbọ a gafere agafe bụ “ọgbọ agwọ ọjọọ,” nke bụ ihe nnọchianya nke Setan—ihe-esi n’ala akpụ akpụ nke amụma Akwụkwọ Nsọ. Ọgbọ a gafere agafe emejupụtawo iko oge nnwale ha, ma site n’ọgbọ anọ ha abịaworị n’ịdị n’agwa agwọ ọjọọ ahụ. Ha azụlitela ọkpọiso nke nwanyị akwụna. Nke a bụ ihe kpatara ndị ikom ochie iri abụọ na ise ahụ dị n’Ezikiel isi nke asatọ ji dị njikere ikpọ isi n’anyanwụ. Ha akpụtala agwa nke ọchịchị popu.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> “E zigawo ozi nke mmụọ-ozi nke atọ n’ụwa, na-adọ mmadụ aka ná ntị ka ha ghara ịnara akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya n’egedege ihu ha ma ọ bụ n’aka ha. Ịnata akara a pụtara ịbịa n’otu mkpebi ahụ anụ ọhịa ahụ mere, na ịkwado otu echiche ahụ, n’ime mmegide kpọmkwem megide Okwu Chineke.” Review and Herald, July 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Akara nke anụ ọhịa ahụ bụ akara nke nwoke mmehie ahụ, onye bụ pope nke Rome na onye nnọchiteanya Setan n’ụwa. Iru n’otu uche ahụ nke anụ ọhịa ahụ, bụ iru n’otu uche ahụ nke Setan, onye e ji agwọ ọjọọ nọchianya ya.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Iji chekwaa uru na nsọpụrụ nke ụwa a, e mere ka chọọchị chọọ amara na nkwado nke ndị ukwu nke ụwa; ma n’ịjụ Kraịst n’ụzọ dị otú a, a kpaliri ya inyefe nrubeisi nye onye nnọchiteanya nke Setan—bishọp nke Rom.” The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

N’ọgbọ ikpeazụ nke otu ndị bụbu ndị a họpụtara, agwa ha na-egosipụta agwa Setan. “Ọgbọ a họpụtara” nke n’oge gara aga na-abụghị ndị nke Chineke, a na-ahọpụta ha site n’usoro nke ule, ịsacha na ime ka ha dị ọcha. Ndị ahụ gafere usoro ule ahụ ka a na-ahọpụta ka ha nọrọ n’ime mmekọrịta ọgbụgba ndụ na Chineke. Onyenwe anyị batara n’ọgbụgba ndụ na chọọchị Ndị Kraịst, emesịa ọzọ na Adventizim nke Millerite, ma Ọ na-eme kwa nke a ọzọ na otu narị puku iri anọ na anọ.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Mgbe Onyenwe anyị na ndị Chineke nke a họrọtara ọhụrụ na-abanye n’ọgbụgba ndụ (ndị bụ ndị n’oge gara aga abụghị ndị Chineke), Ọ na-abịakwute ha dịka Onye-Ozi nke Ọgbụgba Ndụ. N’akụkọ atọ ọ bụla nke na-emezu Malakaị isi nke atọ, e nwere onye-ozi nke na-akwado ụzọ maka Onye-Ozi nke Ọgbụgba Ndụ. Onye-ozi mbụ bụ Jọn Baptist, onye nọchiri anya onye-ozi nke abụọ na nke atọ n’amụma. Onye-ozi nke abụọ bụ William Miller. Ọnụ, àgwà amụma nke Jọn Baptist na William Miller na-eguzobe àgwà nke onye-ozi ahụ na-akwado ụzọ ka Onye-Ozi nke Ọgbụgba Ndụ bịa banye n’ọgbụgba ndụ ya na otu narị puku na iri anọ na anọ.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Ndị ozi atọ ahụ na-akwado ụzọ maka Kraịst, onye bụ Ozi nke Ọgbụgba-ndụ ahụ, ka O wee bịa na mberede n’ụlọ nsọ Ya, na-egosi ọrụ a na-arụzu n’oge ikpe nyocha ahụ, nke na-ejedebe n’imezu ikpe ahụ.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “N’ụbọchị ikpeazụ nke akụkọ ụwa a, a ga-eme ka ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya dị ọhụrụ. ‘N’ụbọchị ahụ ka M ga-emeere ha ọgbụgba ndụ na anụ ọhịa nke ubi, na ụmụ nnụnụ nke eluigwe, na ihe nile na-akpụ akpụ n’ala: M ga-agbajikwa ụta na mma-agha na agha n’ụwa, M ga-emekwa ka ha dinara n’udo. M ga-alụkwa gị nye Onwem ruo mgbe ebighị ebi; ee, M ga-alụ gị nye Onwem n’ezi omume, na n’ikpe ziri ezi, na n’ịhụnanya dị ebere, na n’ebere. M ga-alụkwa gị nye Onwem n’ikwesị ntụkwasị obi; ị ga-amakwa Jehova.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Ọ ga-erukwa n’ụbọchị ahụ, M ga-anụ, ka Onyenwe anyị kwuru, M ga-anụ eluigwe, ha onwe ha ga-anụkwa ụwa; ụwa ga-anụkwa ọka, na mmanya-vine, na mmanụ; ha onwe ha ga-anụkwa Jizrịael. M ga-agha ya nye onwe m n’ụwa; M ga-emekwa ebere n’ebe onye ahụ a na-emeghị ebere nọ; M ga-asịkwa ndị ahụ na-abụghị ndị m, Unu bụ ndị m; ha onwe ha ga-asịkwa, Ị bụ Chineke m.’ Hosea 2:14–23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘N’ụbọchị ahụ,... ndị fọdụrụ nke Izrel, na ndị gbanahụrụ n’ụlọ Jekọb,... ga-adabere n’ebe Onyenwe anyị nọ, Onye Nsọ nke Izrel, n’eziokwu.’ Aịsaịa 10:20. Site na ‘mba nile, na ebo nile, na asụsụ nile, na ndị mmadụ nile’ a ga-enwe ndị ga-eji ọṅụ zaa ozi ahụ, ‘Tụọnụ egwu Chineke, nyekwa Ya otuto; n’ihi na awa ikpe Ya abịawo.’ Ha ga-esi n’arụsị ọ bụla nke na-ekekọta ha n’ụwa a chigharịa, ha ga-‘akpọkwa isiala nye Ya nke mere eluigwe, na ụwa, na oké osimiri, na isi iyi mmiri.’ Ha ga-atọhapụ onwe ha pụọ n’ọrụ mgbagwoju anya ọ bụla, ha ga-eguzokwa n’ihu ụwa dịka ihe ncheta nke ebere Chineke. N’ịbụ ndị na-erube isi n’ihe ọ bụla Chineke chọrọ, ndị mmụọ ozi na ụmụ mmadụ ga-amata ha dịka ndị ‘na-edebe iwu Chineke, na okwukwe Jisọs.’ Mkpughe 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Lee, ụbọchị ndị ahụ na-abịa, ka Onyenwe anyị kwuru, mgbe onye na-akọ ubi ga-erute onye na-egbute owuwe ihe ubi, onye na-azọkwa mkpụrụ vaịn erute onye na-agha mkpụrụ; ugwu ndị ahụ ga-adọkwa mmanya dị ụtọ, ugwu nta niile ga-agbazekwa. Aga m eweghachikwa [tụgharịa] ndọkpụ n’agha nke ndị m, bụ Izrel, ha ga-ewukwa obodo ndị a tọgbọrọ n’efu ma biri n’ime ha; ha ga-akụkwa ubi vaịn ma ṅụọ mmanya sitere na ya; ha ga-emekwa ubi, rie mkpụrụ ha. Aga m akụkwa ha n’ala ha, a gakwaghị adọpụta ha ọzọ n’ala ha nke m nyere ha, ka Onyenwe gị Chineke kwuru. Amos 9:13–15.’” Review and Herald, February 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

A mezuru Malakaị isi nke atọ n’oge Kraịst, nakwa n’oge ndị Millerite, akụkọ ihe mere eme abụọ ahụ na-akọwapụta mmezu ya n’ụbọchị ikpeazụ. Nwanyị White na-ejikọta mmezu nke Malakaị isi nke atọ na ọrụ Kraịst nke ime ka ụlọ nsọ dị ọcha.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “N’ịsacha ụlọ nsọ ahụ site n’aka ndị na-azụ na ndị na-ere nke ụwa, Jisọs kwupụtara ozi Ya nke ịsacha obi pụọ n’ịmerụ emerụ nke mmehie,—site n’agụụ ihe nke ụwa, agụụ ịchọ naanị ọdịmma onwe onye, àgwà ọjọọ ndị ahụ, nke na-emebi mkpụrụobi. Malakaị 3:1–3 ka e hotara.” The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Ịsachapụ ụlọ nsọ ahụ site n’aka Kraịst nọchiri anya ọrụ Ya nke ịsachapụ obi nke onye mmehie chegharịrị. N’ozi Ya n’etiti mmadụ, Ọ sachapụrụ ụlọ nsọ nke ụwa ugboro abụọ.

> “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).

> “Onye amụma ahụ sịrị, ‘Ahụrụ m mmụọ-ozi ọzọ ka ọ si n’eluigwe bịa, onye nwere ike dị ukwuu; e wee mee ka ụwa mụnyere n’ebube ya. O wee tie mkpu n’ike n’oké olu, na-asị, Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ e nyere site n’aka mmụọ-ozi nke abụọ. Babilọn adaala, ‘n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyewo ụwa ụbọchị izu ike ụgha kama Ụbọchị Izu Ike nke iwu nke anọ, ma kwughachikwa ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ nke mkpụrụobi site n’okike. Ọ gbasasịwo ọtụtụ mmehie ndị ọzọ yiri nke a n’ebe dị anya na n’ebe dị nso, ‘na-akụzi iwu mmadụ dịka ozizi’ (Matiu 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.

> “Mgbe Jisọs malitere ozi ọha Ya, O sachara Ụlọ Nsọ ahụ pụọ n’ime mmetọ nkwulu nsọ ya. N’etiti omume ikpeazụ nke ozi Ya bụ nsachapụ nke ugboro abụọ nke Ụlọ Nsọ ahụ. Ya mere, n’ọrụ ikpeazụ maka ịdọ ụwa aka ná ntị, a na-eme oku abụọ pụrụ iche nye ụka dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’oké mkpu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu si n’eluigwe na-asị, ‘Pụtanụ n’ime ya, ndị m, ka unu ghara ịbụ ndị sonyere na mmehie ya, ka unu ghara ịnatakwa ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya niile’ (Mkpughe 18:4, 5).” Selected Messages, akwụkwọ nke 2, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

N’ime mmezu nke Malakai isi nke atọ, Jọn Onye-nsọ-baptizim bụ onye ozi ahụ nke kwadebere ụzọ ka Jisọs, dịka Onye Ozi nke Ọgbụgba-ndụ ahụ, bịa na mberede n’ụlọ nsọ Ya ma sachapụ ya ugboro abụọ. N’ozi-ọrụ Ya nke afọ atọ na ọkara, Ọ sachapụrụ ụlọ nsọ ahụ ná mmalite na ná njedebe nke ozi-ọrụ Ya, si otu a mee ka a mata na ọrụ nsacha ahụ nwere mmalite nke na-anọchi anya njedebe. Jisọs na-eji mmalite atụpụta njedebe mgbe niile, ma n’ịkwado ọrụ Ya dịka Alfa na Omega, afọ atọ na ọkara ahụ malitere ma kwụsịkwa site n’ịsacha ụlọ nsọ.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Ná ngwụcha afọ atọ na ọkara ahụ, Ọ wụsịrị ọbara nke mere ka ọgbụgba ndụ ahụ guzosie ike, nke mezuru amụma dị na Daniel isi nke itoolu, na Ọ ga-eme ka ọgbụgba ndụ ahụ guzosie ike na ọtụtụ mmadụ ruo otu izu, n’etiti ya ka a ga-ebipụ Ya.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Mgbe izu iri isii na abụọ ahụ gasịrị, a ga-ebipụkwa Mesaịa, ma ọ bụghị n’ihi onwe ya: ndị nke onyeisi ahụ ga-abịa ga-ebibi obodo ahụ na ebe nsọ ahụ; ọgwụgwụ ya ga-adịkwa ka iju mmiri, ruo na ọgwụgwụ agha ahụ, e kpebiela mbibi nile. Ọ ga-emekwa ka ọgbụgba ndụ ahụ sie ike n’etiti ọtụtụ mmadụ ruo otu izu: n’etiti izu ahụkwa, ọ ga-eme ka àjà na onyinye kwụsị, n’ihi ịgbasa ihe arụ nile, ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo mgbe ọgwụgwụ zuru ezu ga-abịa, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu onye ahụ a tọgbọrọ n’efu. Daniel 9:26, 27.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> “A ga-edekwa ibe n’azụ ibe gbasara ihe ndị a. Nzukọ ukwu dum na-amalite itinye uzu n’otu ụkpụrụ ndị a agbagọworo agbagọ. ‘N’ihi na ndị ọgaranya nọ n’ime ya juputara n’ihe ike, ndị bi n’ime ya ekwuwo okwu ụgha, ire ha bụkwa aghụghọ n’ọnụ ha.’ Onyenwe anyị ga-arụ ọrụ ime ka nzukọ-Ya dị ọcha. Ana m agwa unu n’eziokwu, Onyenwe anyị na-achọ ịtụgharị ma tụgharịa ọzọ n’ụlọọrụ ndị a na-akpọ aha Ya.”

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> “Otú o si dị nso tupu usoro nchacha a amalite, enweghị m ike ikwu; ma agaghị egbu oge ịkpọghachi ya azụ. Onye ahụ onye ihe-ịfụcha-ya dị n’aka ya ga-asacha ụlọ nsọ ya pụọ n’imemerụ omume ya. Ọ ga-eme ka ebe-ịzọcha-ọka ya dị ọcha kpamkpam. Chineke nwere esemokwu megide ndị niile na-eme ọbụna ntakịrị ajọ omume; n’ihi na n’ime ime otú ahụ ha na-ajụ ikike Chineke, ma na-etinye mmasị ha n’ime mkpuchi mmehie, mgbapụta nke Kraịst rụrụ ọrụ iburu n’ihi nwa nwoke na nwaanyị ọ bụla nke Adam. Ọ ga-abara uru ịgbaso ụzọ nke Chineke kpọrọ asị? Ọ ga-abara uru itinye ọkụ mba ọzọ n’elu ihe-isi-ísì unu iji chụọ ya n’ihu Chineke, ma kwuo na ọ dịghị ihe dị iche?”

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> “Ọ dịbeghị mgbe ọ dị n’usoro Chineke ka a tụkwasị ihe dị ukwuu n’etiti na Battle Creek. Ọnọdụ ihe dị ugbu a bụ nke e gosiri m mbụ dịka ịdọ aka ná ntị. Obi na-arịakwa m ọrịa n’ihi ihe nnọchianya ahụ. Onyenwe anyị nyere ịdọ aka ná ntị iji gbochie ọnọdụ ihe a na-eweta mmebi agwa, ma e geghị ha ntị. ‘Unu bụ nnu nke ụwa: ma ọ bụrụ na nnu efunahụ ụtọ ya, gịnị ka a ga-eji mee ka ọ dịkwa nnu ọzọ? Site n’oge ahụ gaa n’ihu, ọ dịghịzi uru ọbụla, ma ọ bụ naanị ka a tụfuo ya n’èzí, ka ụmụ mmadụ wee zọda ya n’okpuru ụkwụ ha.’”

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> “Anam arịọ ụmụnna m ka ha teta. Ọ bụrụ na mgbanwe emeghị ngwa ngwa, aghaghị m ikwupụta eziokwu ndị a nye ndị mmadụ; n’ihi na ọnọdụ ihe ndị a aghaghị ịgbanwe; ndị a na-atụghịgharị obi ekwesịghịkwa ịbụ ndị nlekọta na ndị nduzi ọzọ n’ọrụ dị mkpa ma dị nsọ otú a. Anyị na Devid na-adị amanye ikwu, ‘Ọ bụ oge ka gị onwe gị, Onyenwe anyị, rụọ ọrụ: n’ihi na ha emebiela iwu gị.’” Special Testimonies, 30, 31.

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