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# Laodicea - Number Three

ILaodikea — Inani Lesithathu

What are the Rules?

Yintoni iMithetho?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Kufuneka sizazi ngokwethu izinto eziyenza ubuKristu, ukuba yintoni inyaniso, ukuba luyintoni ukholo esilwamkeleyo, nokuba yeyiphi imithetho yeBhayibhile—imithetho esiyinikiweyo ligunya eliphezulu.” The 1888 Materials, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

Kangangeminyaka eliqela iFuture for America ichonge ukuba amabandla asixhenxe eSityhilelo awameleli nje kuphela imbali kaSirayeli wale mihla ukususela kwixesha labapostile kude kube sekupheleni kwehlabathi, koko la mabandla asixhenxe amele noSirayeli wamandulo ukususela kwixesha likaMoses kude kube kukuxulutywa ngamatye kukaStefano. Oovulindlela bama-Adventist abazange bayifundise le nyaniso, kodwa bayiqonda baza bayisebenzisa imigaqo eseka le nyaniso. UYesu uchaza isiphelo kwasekuqaleni, yaye uSirayeli wamandulo umele uSirayeli wale mihla. Ngoko ke, nayiphi na inyani eyinxalenye yeempawu zesiprofeto zikaSirayeli wale mihla yayikho kananjalo nakuSirayeli wamandulo.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Phambi kwembali yamaMillerite imbono yesithethe yamaKristu ngeebandla ezisixhenxe yayikukuba ayemela amabandla okwenene aseAsiya eNcinane ngexesha likaYohane. Imbono yesithethe yayiqonda kananjalo ukuba isiluleko esasiya kumabandla ngamabandla ngalinye sinokuqondwa nokuba simela isiluleko esithile esiya kumabandla ahlukeneyo kuyo yonke imbali yobuKristu, kwanokuba eso siluleko kunye nezo zilumkiso zikwanjalo zezamaKristu ngamnye. Babeqonda kananjalo ukuba amabandla asixhenxe amela amaxesha asixhenxe embali yebandla, ukususela kwixesha labafundi de kube sekupheleni kwehlabathi. Ezi ngcamango zazikho ngaphambi kwembali yamaMillerite. Ezo ziqondiso zine zamabandla asixhenxe ezakha imbono yesithethe eyandulela uWilliam Miller zazinjalo, yaye zisekhona, zisekelwe kutoliko lweBhayibhile “lwembali” (“historicist”). Yile ndlela yokutolika ezathi iingelosi zikaThixo zamkhokelela uWilliam Miller ukuba ayamkele.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Amasonto asixhenxe aseAsiya ayimbali yebandla likaKristu kwiimo zalo ezisixhenxe, kuzo zonke iindlela zalo ezigoso nezijikajikayo, kuko konke ukuphumelela nokubandezeleka kwalo, kususela kwimihla yabapostile kuse kude kube sekupheleni kwehlabathi. Amatywina asixhenxe ayimbali yezenzo zamagunya nookumkani bomhlaba phezu kwebandla, kwanokukhuselwa kwabantu bakaThixo ngelo xesha linye. Amaxilongo asixhenxe ayimbali yezigwebo ezisixhenxe ezikhethekileyo nezinzima ezathunyelwa phezu komhlaba, okanye ubukumkani bamaRoma. Kanti ke izitya ezisixhenxe zizibetho ezisixhenxe zokugqibela ezathunyelwa phezu kweRoma yoPopu. Ezixutywe nezi kukho nezinye iziganeko ezininzi, ezilukwe phakathi kwazo njengemisinga engenayo, zizalise umlambo omkhulu wesiprofeto, de ekugqibeleni yonke loo nto isiphelela kulwandle lwanaphakade.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Oku, kum, sisicwangciso sesiprofeto sikaYohane encwadini yeSityhilelo. Yaye umntu onqwenela ukuyiqonda le ncwadi, makabe nolwazi oluphangaleleyo ngezinye iindawo zelizwi likaThixo. Imifanekiso nezikweko ezisetyenziswe kwesi siprofeto, azichazwanga zonke kuso ngokwaso, kodwa zimele zifunyanwe kwabanye abaprofeti, zize zichazwe kwezinye iziqendu zesiBhalo. Ngako oko kuyacaca ukuba uThixo umisele ukufundwa kwako konke, kwanokuba kufunyanwe ulwazi olucacileyo lwayo nayiphi na inxalenye.” William Miller, Miller’s Lectures, umqulu 2, isifundo 12, 178.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

USista White uyavumelana nembono kaMiller “yembali” yaye uyayixhasa, kodwa wongeza ukuqonda okunzulu ngakumbi kwincwadi yeSityhilelo kunoko uMiller wakubonayo, kuba uMiller wayengayiqondanga ingcwele njengoko injalo ngokwenene. Wayeyiqonda ingcwele njengomhlaba. USista White waqonda ukuba xa uYesu wayebeka phambi kwabantu iziprofeto ezimelwe kwincwadi yeSityhilelo, uKristu wayekwenza oko enxulumene nomsebenzi waKhe njengoMbingeleli oMkhulu wasezulwini.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Xa uYohane ejika aze ambone uKristu, uhamba phakathi kwezibane enxibe izambatho zobubingeleli, yaye ezo zibane zikwindawo engcwele; ngoko ke oku kukwimbali yasemva kokunyuka kwaKhe, kodwa ngaphambi kokuba angene eNgcwele yeeNgcwele ngowe-1844. UMiller wayengenakukwazi ukuqonda ukubaluleka kwale nyaniso. Kwanjalo noTyndale, noLuther okanye uJohn Wycliffe, kwanabo bonke abaHlaziyi bokuqala. Inyaniso iyakhula, ikhanya ngakumbi, isakhanya ngakumbi, ide ifike emini egqibeleleyo.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> “Umgaqo omkhulu owawukhuthazwa ngobunono obukhulu nguRobinson noRoger Williams, wokuba inyaniso iyaqhubeka ityhilwa, nokuba amaKristu amele ame elungele ukwamkela konke ukukhanya okunokukhanya kuvela elizwini elingcwele likaThixo, awasabonwa ngabazukulwana babo. Amabandla amaProtestanti aseMelika,—kwakunye nawalaseYurophu,—awathi afumana ubabalo olukhulu ekwamkeleni iintsikelelo zoHlaziyo, asilela ukuqhubela phambili endleleni yenguquko. Nangona amadoda ambalwa athembekileyo ayevela, ngamaxesha ngamaxesha, ukuze avakalise inyaniso entsha aze atyhile impazamo eyayigcinwe ixesha elide, uninzi, njengamaYuda ngemihla kaKristu okanye amaKatolika ngexesha likaLutere, lwalonelisekile kukukholwa njengoko ooyise bakholelwa nokuphila njengoko bona babephile. Ngenxa yoko, inkolo yaphinda yawela kubuzenzisi benkqubo nje yangaphandle; yaye iimpazamo neenkolelo-zobuxoki ebezinokulahlwa ukuba ibandla liyaqhubeka lihamba ekukhanyeni kwelizwi likaThixo, zagcinwa zaza zaxatyiswa. Ngaloo ndlela umoya owaphefumlelwa luHlaziyo wacotha wafa ngokuthe ngcembe, de kwabakho phantse imfuneko enkulu yenguquko kumabandla amaProtestanti njengakwakunjalo kwiBandla lamaRoma ngexesha likaLutere. Kwakukho kanye kwaeloo kuthanda ihlabathi nokudakumba kokomoya, intlonelo efanayo ngezimvo zabantu, nokutshintshwa kweemfundiso zelizwi likaThixo ngeengcamango zabantu.” Imbambano Enkulu, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Ukuba inyaniso yokuba inyaniso iphuhliswa ngokuthe ngcembe kuyo yonke imbali ayiqondwa, ngoko intsingiselo yako nakuphi na ukukhanya okutsha kwesi sizukulwana sokugqibela inokuba yinto engenakwenzeka kwaphela ukuba iqatshelwe. Xa umntu eyeka ukuqonda ubume obuqhubela phambili “benyaniso,” ngokuzenzekelayo uqala ukuxhomekeka kwizithethe, amasiko, nobunkokeli babantu abawileyo.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Indlela awasebenzisa ngayo uMiller luphawu lwendlela oluhamba kuwo wonke umgca wesiprofeto, olubonakalisa ubungqina bokuphuhliswa kwenyaniso yeBhayibhile eyaqalwa ngabapostile. Kanti ke, kuphawu lwendlela olumelwe nguMiller, sifumana isiqalo esifuna umlingane waso ekupheleni. Uninzi aluze luziqonde ezi nyaniso, kodwa akunjalo ngoSathana.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

USathana uyichasile inyaniso nophuhliso lwayo ukususela kwimvukelo yakhe emazulwini ukuya phambili. Xa kwafikelela kwelo nqanaba embalini apho abaHlaziyi baqalisa ukuqonda ngokucacileyo indlela yokufunda iBhayibhile, uSathana wenza njengoko esoloko esenza, wazisa izinto zobuxoki ezifanayo neziyinyani. Ubungqina bembali bomsebenzi wakhe wokwenza inyaniso ibe yinto exelisa ubuxoki bubonisa ukuba amaJesuit anjengoRibera noLouis de Alcazar agxininisa indlela yawo yokwenza ubuqhetseba ngokukodwa nxamnye nencwadi yeSityhilelo. Indlela eyonakeleyo ebizwa ngokuba “preterism” yaqala ngenkulungwane yesibini neyesithathu, inabameli ababini abaphambili baloo ndlela yobuxoki. Omnye yayinguEusebius waseKesareya (260–339), yaye omnye enguVictorinus wasePettau (wasweleka malunga no-304). Bobabini aba bantu bokuqala bembali bakhuthaza loo ndlela yayicebisa ukuba incwadi yeSityhilelo yazaliseka ngexesha loBukhosi baseRoma ngabantu bembali abanjengomlawuli odume kakubi uNero.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

Ngenkulungwane yeshumi elinesithoba uJohn Darby (1800–1882) waseUnited Kingdom wazisa enye indlela kaSathana, eyafakwa kwanakwii foot notes zeBhayibhile yehashe laseTroy ebizwa ngokuba yiScofield Reference Bible, esele siyichongile ngaphambili. “Dispensationalism” sisakhelo sethiyoloji esahlula imbali nokusebenzisana kukaThixo noluntu sibe ngamaxesha ahlukeneyo, okanye ‘dispensations,’ apho uThixo elawula icebo laKhe ngeendlela ezahlukeneyo. Ndikuphawula oku kweli nqanaba, kuba le yenye yeenkohliso ezazingeniswe kumbutho weFuture for America ngamazwi aphuma kwakwelo cala uDarby awayesasaze kulo iimbono zakhe zikaSathana. Iimbono zikaDarby ezahlasela iFuture for America zazihamba kunye nefilosofi yento ebizwa ngokuba yintshukumo yanamhlanje ethiwa “woke,” ekhuthaza kwa-loo nyhikityha imelwe luGuquko lwaseFransi, kwanoburheletyo obufanayo obumelwe yiSodom neGomora.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

Namhlanje izifundiswa zenkolo ze-Adventism yanamhlanje zisebenzisa inkqubo yokucanda iinyaniso zeBhayibhile esekelwe kwinkqubo ephindwe kabini yokutolika iBhayibhile abayisebenzisayo ukuze babhukuqe baze bakhanyele kokubini iBhayibhile noMoya woProfeto. Bachonga abantu njengabaziingcali nokuba kusezilwimini zeBhayibhile okanye kwimbali yeBhayibhile. Ngaloo ndlela, izifundiswa zenkolo ze-Adventism namhlanje zilawula iingqondo ze-Adventism yaseLawodikea nokuba kukutolika iLizwi likaThixo ngokusekelwe ekuqondeni kwembali komntu owileyo okanye ekuqondeni kolwimi komntu owileyo. Ezi zibonakaliso zangoku zempazamo, ezithe zisoloko zisetyenziswa ukuhlasela isigidimi osifundayo ngoku, ziya kuphathwa ngakumbi kula manqaku xa siqwalasela umfuziselo woQhushululu lwaseFransi. USathana uyaphila, yaye uyazi ukuba ixesha lakhe lifutshane. Umgaqo wokugqibela wemithetho kaMiller, inombolo yeshumi elinesine, uqukumbela ngalo mhlathi ulandelayo.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> “UbuThixo obufundiswa ezikolweni zethu busoloko busekelwe kwisivumo sokholo esithile sobuhlelo. Kusenokusebenza ukuthabatha ingqondo engenanto uyifake olu hlobo, kodwa oku kuya kuhlala kuphelela kubandlululo lobuhlelo. Ingqondo ekhululekileyo ayisayi kuze yaneliswe ziimbono zabanye. Ukuba bendingumfundisi wolutsha kwizinto zobuThixo, bendiya kuqala ndifunde amandla abo nengqondo yabo. Ukuba ezi bezintle, bendiya kubenza bafunde iBhayibhile ngokwabo, ndize ndibathumele bekhululekile ukuba benzele ihlabathi okulungileyo. Kodwa ukuba bebengenangqondo, bendiya kubagxiviza ngengqondo yomnye umntu, ndibhale ukuthi umxhaphazi wobuhlelo ebunzini labo, ndize ndibathumele njengamakhoboka!” William Miller, Miller’s Works, volume 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

Kwixesha nje emva kwexesha awaphila ngalo uYohane uMtyhili, kwanangeemihla yoHlaziyo, uSathana wayesebenza ngenkuthalo evelisa iindlela zobuxoki zobuprofeti ukuze adideke aze atshabalalise uhlalutyo lwenyaniso lweBhayibhile. Into maxa wambi engabonwayo kwezi nyaniso zembali kukuba zonke ezo ndlela zikaSathana zazijoliswe ngokuthe ngqo kungekho kwenye incwadi ngaphandle kwencwadi yeSityhilelo. Yiyo leyo eyayisisihloko somnye nomnye waba bakhuthazi bokudideka kukaSathana. Incwadi yeSityhilelo ibisoloko iyinto ekujoliswe kuyo nguSathana. USathana uyazi ukuba yincwadi yeSityhilelo amelwe kukulwa nayo. Xa siyiqonda le nyaniso, sinokuthi ke siqonde nenye inyaniso engabonwayo, efihlwe yenye inyaniso ebalulekileyo.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

Indlela yobuxoki yamaJesuit yayijoliswe ekuthinteleni ukuqondwa okucacileyo kokuba upopu webandla laseRoma ungumchasi-Kristu wesiprofeto seBhayibhile. Wonke umHlaziyi ongumProtestanti, engenamnye ushiyekileyo, wafikelela ekuqondeni nasekuchongeni le nyaniso. Ngoko ke, xa kwixesha elidlulileyo imbali echanekileyo yamadoda anjengoRibera noLouis de Alcazar iye yaboniswa esidlangalaleni ngentetho nangopapasho, loo mbali yamadoda anjengoRibera noLouis de Alcazar yayisetyenziswa ngenjongo yokubonakalisa iinzame zikaSathana zokuthintela ukuqondwa ngokuchanekileyo “komntu wesono.” Ubungqina obubhaliweyo okanye obuthethiweyo obutyhila injongo yokungeniswa kwezi ndlela zikaSathana buchanekile kangangoko buhamba, kodwa uSathana wayezama ukufihla okungaphezulu kunobungqina beBhayibhile obuchonga umchasi-Kristu njengopopu waseRoma.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Kukho iinyaniso encwadini yeSityhilelo ezigutyungelwe sisidubedube esiveliswe zezi nkqubo zobuxoki zokutolika iBhayibhile, ezikude nomxholo waloo ndoda enenani layo lingu-six, six, six. Enye yezo nyaniso ngokuqinisekileyo yinyaniso emelwa xa amabandla asixhenxe eqondwa kuphuhliso lwawo olupheleleyo. Kukho iinyaniso ezikumaBandla asixhenxe ezithetha ngqo kwimbali eyaqala ngomhla we-11 Septemba 2001 yaze yaphela kwingxaki yomthetho weCawa. USathana ubefuna ukugcina oku kukhanya kungcwatywe, yaye waqulunqa ezo ndlela zikaSathana zokugubungela amatye anqabileyo amaninzi enyaniso akhoyo encwadini yeSityhilelo, kungekhona kuphela ukuchongwa kukapopu waseRoma njengomchasi-Kristu.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

Phambi kokuba “umntu wesono” atyhilwe ngowama-538, amadoda anjengoEusebius noVictorinus ahlasela incwadi yeSityhilelo ngenjongo yokufihla ukuvela kwamandla obupopu. Emva koko embalini uKristu wazalisekisa isithembiso saKhe eTiyatira waza wavelisa inkwenkwezi yasekuseni yohlaziyo (uWycliffe), yaye uSathana emva koko wavelisa abantu ababini ababalulekileyo embalini ukuze baxhase baze baqhube umsebenzi wakhe wobusathana. Imfazwe ende neqhubekayo ngophuhliso lwenyaniso, efikelela encotsheni yayo xa imfihlelo yencwadi yeSityhilelo ivulwa izitywina, (kanye phambi kokuvalwa kwexesha lovavanyo) iquka ukukhanya okuvela kumabandla asixhenxe uMiller angazange akuqonde, kwanenoDade White angazange akuqonde; kodwa kungaboniswa ngokulula ukuba bobabini uMiller noMoya weSiprofeto bayakuxhasa oku kukhanya kutsha, kuba ukukhanya okutsha akukhe kuphikise ukukhanya okudala.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> “Yinyaniso into yokuba sinayo inyaniso, yaye kufuneka sibambelele ngokuqinileyo kwizikhundla ezingenakugungqiswa; kodwa asimele sijonge ngokukrokra nakokuphi na ukukhanya okutsha uThixo anokukuthumela, size sithi, Inene, asiboni ukuba sidinga nakuphi na ukukhanya ngakumbi kunenyaniso endala esiye sayamkela ukuza kuthi ga ngoku, nesizinzileyo kuyo. Ngoxa sibambelele kweso sikhundla, ubungqina boMngqina Othembekileyo bubhekisa kwiziganeko zethu ngolu songelo, ‘Yaye akwazi na ukuba ulusizana, uludwayi, ulihlwempu, uyimfama, uhamba ze.’ Abo baziva besisityebi, benentabalala yezinto, bengaswele nto, bakwimeko yobumfama ngokubhekiselele kwimeko yabo yokwenene phambi koThixo, yaye abakuyazi oko.” Review and Herald, August 7, 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Uvavanyo oluphambili lokukhanya okutsha kukuba ingaba kuyaphikisana na nenyaniso esele imisiwe, kwanokuba kuyazigcina na iinyaniso ezisisiseko.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> “Xa amandla kaThixo engqinela oko kuyinyaniso, loo nyaniso imele ukuma ngonaphakade njengeyona nyaniso. Akufanele kwamkelwe naziphi na iingcinga eziza emva koko, eziphikisana nokukhanya uThixo asinikileyo. Kuya kuvela abantu abaneengcaciso zeZibhalo abathi kubo ziyinyaniso, kanti ke aziyonyaniso. Inyaniso yeli xesha, uThixo usinike yona njengesiseko sokholo lwethu. Yena ngokwaKhe usifundisile oko kuyinyaniso. Kuya kuvela omnye, kuze kuvele nomnye, benokukhanya okutsha okuphikisana nokukhanya uThixo akunikileyo phantsi kobungqina boMoya waKhe oyiNgcwele.” Selected Messages, incwadi 1, 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

USathana uye wayenza incwadi yeSityhilelo yaba yinto ekujoliswe kuyo kuhlaselo lwakhe ukususela kwixesha uYohane awabhala ngalo imiyalezo equlethwe kuyo. UYesu wathi:

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.

> Kodwa anoyolo amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda angamalungisa ababenqwenela ukuzibona ezo zinto nizibonayo, kodwa abazibonanga; nokuva ezo zinto nizivayo, kodwa abazivanga. Mateyu 13:16, 17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Intsikelelo enxulunyaniswa nokubona nokuva yintsikelelo yokuqonda isigidimi seSityhilelo sikaYesu Kristu. Xa uYohane wayemele abo bakwi “mihla yokugqibela” ababubonayo nababuva isigidimi, wawa phantsi ukuze anqule ingelosi uGabriyeli, eyathi ngoko nangoko yamxelela uYohane ukuba angakwenzi oko.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.

> Ke mna Yohane ndazibona ezi zinto, ndaza ndaziva. Kwaye xa ndandivile ndaza ndabona, ndawa phantsi ukuze ndinqule phambi kweenyawo zengelosi eyandibonisa ezi zinto. Yaza yathi yona kum, Khangela, uze ungakwenzi oko; kuba ndingumkhonzi kunye nawe, nowabazalwana bakho abaprofeti, nowabo bagcina amazwi ale ncwadi; nqula uThixo. ISityhilelo 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

UGabriyeli noYohane bobabini bazizidalwa ezadalwayo, ezimele ukunqula uMdali kuphela. Abaprofeti abaninzi namadoda amalungisa, kuquka neengelosi, baye banqwenela “ukubona” noku“va” isigidimi sokuDanduluka kwasezinzulwini zobusuku xa siphindwa ekupheleni kwehlabathi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Asikelelwe amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda angamalungisa ababenqwenela ukuzibona ezo zinto nizibonayo, abazibonanga; nokuva ezo zinto nizivayo, abakuva’ [Mateyu 13:16, 17]. Asikelelwe amehlo awazibonayo izinto ezabonwayo ngowe-1843 nangowe-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Isigidimi sanikwa. Kwaye makungabikho kulibaziseka ekuphindeni eso sigidimi, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele wenziwe. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikwa isigidimi ngokumiselwa nguThixo esiya kukhula sibe sisikhalo esikhulu. Wandula ke uDaniyeli eme esabelweni sakhe, anikele ubungqina bakhe.” Manuscript Releases, volume 21, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Oko amadoda amalungisa (uYohane) nabakhonzi abangabalingane nawo (iingelosi) abanqwenela ukukubona yayikukuzaliseka kokugqibela koKhwelo lwasezinzulwini zobusuku ekupheleni kwe-Adventism, xa umhlaba wawuya kukhanyiselwa bubuqaqawuli bukaThixo. Oko kubonakaliswa kokugqibela kwamandla kwimvula yasemva kuziswa kukutyhilwa kweSityhilelo sikaYesu Kristu.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Malunga nosindiso olo abaprofeti balubuza, baluphengulula ngenkuthalo, bona baprofetayo ngobabalo obabumiselwe ukuza kuni; bephengulula ukuba yintoni na, nokuba luhlobo luni lwexesha, awawalubonakalisayo uMoya kaKristu owawukubo, ekungqineni kwawo kwangaphambili iimbandezelo zikaKristu nozuko olwaliza kulandela. Kubo kwatyhilwa ukuba babengakhonzi bona ngokwabo, koko babekhonza thina ngezo zinto, ezithe ngoku zaxelwa kuni ngabo banishumayezele iindaba ezilungileyo ngoMoya oyiNgcwele othunyelwe evela ezulwini; ezo zinto neengelosi zinqwenela ukuzikhangela. Ngenxa yoko, bhinqani izinqe zengqondo yenu, nibe ziingcathu, nithembele kude kube sekupheleni kubabalo eniza kuluziselwa ekutyhilweni kukaYesu Kristu. 1 Petros 1:10–13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Abaprofeti, amadoda angamalungisa neengelosi baye banqwenela ukuphila ngexesha xa “ubabalo” okanye amandla kaThixo ethululwa ngexesha lokuzaliseka kokugqibela kweSikhalo Saphakathi Kobusuku. Olo “babalo,” olungamandla okudala kaThixo, luziswa ebantwini xa iSityhilelo sikaYesu Kristu sivulwa amatywina. USathana uyazi ukuba indlela yokudlulisa amandla okudala kaThixo kubantu baKhe ifezekiswa ngesigidimi esivulwe amatywina encwadini yeSityhilelo, yaye ngenxa yoko ibe yeyona nzame yakhe iphambili ukudida, ukucinezela nokusibekela ukukhanya okuqulethwe encwadini yeSityhilelo. Oko kukhanya asikokuchongwa nje komntu wesono kuphela, kuba loo nyaniso yabhalwa yaza yaqinisekiswa ngokupheleleyo ngabo bonke abaguquli bamaProtestanti kwiinkulungwane ezadlulayo.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> NdandikuMoya ngemini yeNkosi, ndeva emva kwam ilizwi elikhulu, njengelesigodlo, lisithi, Mna ndinguAlfa no-Omega, owokuqala nowokugqibela; nokuthi, Oko ukubonayo, kubhale encwadini, ukuthumele kuwo amabandla asixhenxe aseAsiya; e-Efese, naseSmirna, nasePergamo, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodike. Ndaza ndajika ukuze ndibone ilizwi elo lalithetha nam. Ndathi ndakujika, ndabona iziphatho zezibane ezisixhenxe zegolide; yaye phakathi kweziphatho zezibane ezisixhenxe kwakukho onjengoNyana womntu, embethe ingubo ende esihla iye ezinyaweni, ebhinqe esifubeni umbhinqo wegolide. Intloko yakhe neenwele zakhe zazimhlophe njengoboya begusha, zimhlophe njengekhephu; namehlo akhe enjengedangatye lomlilo; neenyawo zakhe zinjengobhedu olukhazimlisiweyo, ngokungathi lutshiswe ezikweni; nelizwi lakhe lalinjengesandi samanzi amaninzi. Wayephethe esandleni sakhe sokunene iinkwenkwezi ezisixhenxe; emlonyeni wakhe kwaphuma ikrele elibukhali elintlangothi-mbini; nobuso bakhe babunjengelanga elikhanya ngamandla alo. Ndathi ndakumbona, ndawa ezinyaweni zakhe, ndangathi ndifile. Waza wabeka isandla sakhe sokunene phezu kwam, esithi kum, Musa ukoyika; mna ndingowokuqala nowokugqibela: ndinguye ophilayo, ndandifile; yaye khangela, ndiyaphila ngonaphakade kanaphakade, Amen; ndinazo nezitshixo zelabafileyo nezokufa. Bhala izinto ozibonileyo, nezikhoyo, neziya kubakho emva koko. IsiTyhilelo 1:10–19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Ngoxa ubu-Adventism babeyigcinile indlela yokutolika “yembali” (“historicist”), baqonda ukuba onke amabandla eSityhilelo isibini nesithathu aphindwa kwibandla lokugqibela. Ngelishwa, ekupheleni kwenkulungwane yeshumi elinesithoba uSathana wayesele evala amehlo obu-Adventism kule ndlela ingcwele yokutolika, ekukhuseleni kwayo, nasekwenzeni kwayo njengengxenye ebalulekileyo yoxanduva lwabo njengaba “ngabagcini beenyaniso ezinkulu zesiprofeto.” Nanjengoko le ndlela yayibekelwa bucala kubu-Adventism, kwakusekho abo babeyisebenzisa le ndlela ingcwele. Sisebenzisa incwadi ethi, Story of the Seer of Patmos, njengobungqina bokuba ukusetyenziswa kwawo onke amabandla kwimbali yaseLawodike kuyindlela esemthethweni yokusetyenziswa kwesiprofeto. Oku kulandelayo zizicatshulwa ezivela kuloo ncwadi ezicacisa umba endibhekisa kuwo.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Kufanele kukhunjulwe ukuba, njengoko amava ase-Efese, eSmirna, nasePergamo, aya kuphindwa kwibandla lokugqibela phambi kokuza kwesibini kukaKristu, ngokunjalo nembali yaseTiyatira iya kuba nomlingane wayo kwisizukulwana sokugqibela.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

UHaskell ubonisa ngokuchanekileyo ukuba amava amabandla amane okuqala ayaphindwa, okanye njengoko esitsho, “aya kuba nomlingane wawo kwisizukulwana sokugqibela.”

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> “Walusebenzisa uvavanyo, kodwa zonke izinto zazikhomba phambili kunyaka ka-1843 njengexesha apho ihlabathi limele lamkele uMsindisi walo. Imeko yabantu ekufikeni kokuqala kukaKristu ngoku yaphindwa.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

UHaskell wayethetha ngoWilliam Miller ekuchongeni u-1843 njengexesha lokuBuya kweSibini kukaKristu, yaye uchaza ukuba iimeko zokuza kokuqala zaphindwa ngexesha lamaMillerite. UHaskell wayenyanisile, yaye uDade White uqinisekisa ukuba uMiller ngokwakhe wayemelwe nguYohane uMbhaptizi.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> “Njengokuba uYohane umBhaptizi wabhengeza ukufika kokuqala kukaYesu waza walungisa indlela yokuza kwaKhe, kwangokunjalo noWilliam Miller nabo bamanyana naye babhengeza ukufika kwesibini koNyana kaThixo.” Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

UHaskel ude achonge ukuba, ngexesha lembali yasePergamo, (ibandla lesithathu elimele ukuvumelana kobuKristu nonqulo-zithixo), imbali yaseSardesi, ibandla lesihlanu, yaphindwa.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> “Kwakukho ixesha kwimbali yasePergamo, xa ubuKristu babecinga ukuba ubuhedeni babufile; kodwa enyanisweni, inkolo eyayibonakala ngathi yoyisiwe, yayoyisile. Ubuhedeni, sebubhaptiziwe, bangena ecaweni. Ngemihla yaseSardesi le mbali yaphindwa.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

ISardisi yayiyicawa yoHlaziyo eyavukayo yaza yaphikisa ngokumelene neempazamo zikaSathana zobupopu, kodwa ngaphambi kokuba umsebenzi wayo ugqitywe, yayisele iqalile ukubuyela eRoma. Bacinga, njengoko yenza icawa yasePergamo, ukuba ubupopu babufile, kodwa enyanisweni, babusaphila. UHaskell ukwachaza ukuba phezu kwentsalela yecawa kukhanya “imitha eqokelelweyo yazo zonke izizukulwana ezadlulayo.”

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Phezu kweli bandla lokugqibela—intsalela—kukhanya imitha eqokelelweyo yazo zonke iinkulungwane ezadlulayo.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Anditsho ukuthi uHaskell waqonda ukuba imbali eqhubekayo emelwe ngamabandla asixhenxe, yazaliseka kananjalo kwimbali kaSirayeli wamandulo, kodwa ngokuqinisekileyo uyayixhasa loo nyaniso xa ebhala esithi “imitha eqokelelweyo yayo yonke iminyaka edlulileyo” “iyakhanya” phezu “kwebandla lokugqibela.” USirayeli wamandulo uqukiwe “kwimitha” “yamaxesha adlulileyo.” Kwaye nangona exhase imigaqo eyimfuneko ukuze kuqatshelwe umfuziselo wamabandla asixhenxe kwimbali kaSirayeli wamandulo, andiqinisekanga ukuba waqonda ngokunzulu kangakanani na ukufana okumelwe yile mifuziselo. Ndikwanokuqiniseka ukuba akazange aqonde nokuba kukho elinye icala elibaluleke ngakumbi kwiimbali ezimelwe ngamabandla asixhenxe, icala esikhokelela kulo.

We will address this truth in our next article.

Siza kuwusingatha obu bunyaniso kwinqaku lethu elilandelayo.

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