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# Laodicea - Number Three

ILawodikeya - Inombolo Yesithathu

What are the Rules?

Iyini 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.

> “Kufanele sazi ngokwethu ukuthi ubuKristu buyini, ukuthi liyini iqiniso, ukuthi luyini ukholo esilwemukelileyo, nokuthi iyini imithetho yeBhayibheli—imithetho esiyinikiweyo evela eGunyeni eliphakeme kunawo wonke.” 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.

Sekuyiminyaka eminingana i-Future for America ikhombisile ukuthi amabandla ayisikhombisa encwadini yeSambulo awameleli nje kuphela umlando ka-Israyeli wanamuhla kusukela esikhathini sabaphostoli kuze kube sekupheleni kwezwe, kodwa futhi ukuthi amabandla ayisikhombisa amele no-Israyeli wasendulo kusukela esikhathini sikaMose kuze kube sekukhandweni ngamatshe kukaStefanu. Amaphayona obu-Adventist awazange afundise leli qiniso, kodwa ayeqonda futhi asebenzisa izimiso ezisungula leli qiniso. UJesu uveza ukuphela kusukela ekuqaleni, futhi u-Israyeli wasendulo umelela u-Israyeli wanamuhla. Ngakho-ke, noma yiliphi iqiniso eliyingxenye yezimpawu zesiprofetho zika-Israyeli wanamuhla lalikhona futhi ku-Israyeli wasendulo.

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.

Ngaphambi komlando wamaMillerite, umbono wendabuko wobuKristu ngamasonto ayisikhombisa wawungowokuthi ayemele amasonto angokoqobo ase-Asia Minor ngesikhathi sikaJohane. Umbono wendabuko waqonda futhi ukuthi iseluleko esasiya emasontweni ngamanye singabuye siqondwe njengokumele iseluleko esithile emasontweni ahlukahlukene kuwo wonke umlando wobuKristu, nokuthi sona leso seluleko nezixwayiso zingezamaKristu ngabanye. Baqonda futhi ukuthi amasonto ayisikhombisa amele izinkathi eziyisikhombisa zomlando webandla kusukela esikhathini sabafundi kuze kube sekupheleni kwezwe. Le mibono yayivele ikhona ngaphambi komlando wamaMillerite. Lokho kuqonda okune ngamasonto ayisikhombisa, okwakha umbono wendabuko owandulela uWilliam Miller, kwakusekelwe futhi kusekelwe ekuchazeni kweBhayibheli okuthiwa “historicist”. Yileyo ndlela yokusebenza izingelosi zikaNkulunkulu ezaholela uWilliam Miller ukuba ayamukele.

> “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 ayisikhombisa ase-Asia angumlando webandla likaKristu ezimweni zalo eziyisikhombisa, kukho konke ukujikajika kwalo nokuphenduka kwalo, kukho konke ukuphumelela kwalo nokuhlupheka kwalo, kusukela ezinsukwini zabaphostoli kuze kube sekupheleni kwezwe. Izimpawu eziyisikhombisa zingumlando wezenzo zemibuso namakhosi omhlaba phezu kwebandla, kanye nokuvikela kukaNkulunkulu abantu bakhe ngaso leso sikhathi. Amacilongo ayisikhombisa angumlando wezahlulelo eziyisikhombisa ezikhethekile nezisindayo ezathunyelwa phezu komhlaba, noma umbuso wamaRoma. Futhi izitsha eziyisikhombisa ziyizinhlupho zokugcina eziyisikhombisa ezathunyelwa phezu kweRoma yobuPapa. Kuxubene nalokhu kunezinye izehlakalo eziningi, ezelukwe phakathi njengemifudlana engenelayo, zigcwalisa umfula omkhulu wesiprofetho, kuze kube yilapho konke kuphela kusiyisa olwandle lwaphakade.”

> “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.

> “Lokhu, kimi, kuwuhlelo lwesiprofetho sikaJohane encwadini yesAmbulo. Futhi umuntu ofisa ukuqonda le ncwadi, kufanele abe nolwazi olujulile ngezinye izingxenye zezwi likaNkulunkulu. Izifaniso nemethafora esetshenziswe kulesi siprofetho, azichazwanga zonke kuso uqobo, kodwa kufanele zitholakale kwabanye abaprofethi, futhi zichazwe kwezinye izindima zoMbhalo. Ngakho-ke kusobala ukuthi uNkulunkulu uhlele ukuba kufundwe konke kukonke, ngisho ukuze kutholakale ulwazi olucacile nganoma iyiphi ingxenye.” William Miller, Miller’s Lectures, volume 2, lecture 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.

USisi White uyavumelana nombono “womlando wokuhunyushwa kweziprofetho” owawubanjwe nguMiller futhi uwusekela, kodwa wanezela ukuqonda okujulile encwadini yesAmbulo kunalokho uMiller akubona, ngoba uMiller wayengakayiqondi indlu engcwele njengoba injalo ngempela. Wayiqonda indlu engcwele njengomhlaba. USisi White waqaphela ukuthi, lapho uJesu ethula iziprofetho ezimelwe encwadini yesAmbulo, uKristu wayekwenza lokho kuhlangene nomsebenzi waKhe njengoMpristi 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.

Lapho uJohane ephenduka abone uKristu, uhamba phakathi kwezinti zezibani egqoke izingubo zobupristi, futhi lezo zinti zezibani zisezindaweni ezingcwele, ngakho-ke lokhu kusemlando wangemva kokwenyuka Kwakhe, kodwa ngaphambi kokuba angene eNgcwelengcwele ngo-1844. UMiller wayengeke akwazi ukuqonda ukubaluleka kwaleli qiniso. NoTyndale, noLuther, noJohn Wycliffe, noma yimuphi kubaguquli bokuqala, babengeke bakuqonde. Iqiniso liyaqhubekela phambili, likhanya ngokwengeziwe, liqhubeke likhanya ngokwengeziwe kuze kube usuku olupheleleyo.

> “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.

> “Isimiso esikhulu esasikhuthazwa ngobuqhawe nguRobinson noRoger Williams, sokuthi iqiniso liyathuthuka, nokuthi amaKristu kufanele ame ekulungele ukwamukela konke ukukhanya okungakhanya kuvela ezwini elingcwele likaNkulunkulu, salahlekelwa ukubonwa yinzalo yabo. Amasonto amaProthestani aseMelika,—kanye nalawo aseYurophu,—nakuba ayethandwe kakhulu ngokwamukela izibusiso zoGuquko, ahluleka ukuqhubekela phambili endleleni yoguquko. Nakuba amadoda ambalwa athembekile ayevuka, ngezikhathi ezithile, ukumemezela iqiniso elisha nokudalula iphutha elase lathandwa isikhathi eside, iningi, njengamaJuda ezinsukwini zikaKristu noma amaPapa ngesikhathi sikaLuthela, laneliseka ukukholwa njengoba oyise babekholiwe nokuphila njengoba bona babephile. Ngakho-ke inkolo yaphinda yehla yaba yinkambiso nje engenamandla; futhi amaphutha nezinkolelo-ze okwakuyobekwa eceleni ukube ibandla laqhubeka lihamba ekukhanyeni kwezwi likaNkulunkulu, kwagcinwa futhi kwanakekelwa. Kanjalo umoya owaphefumulelwa nguGuquko wafa kancane kancane, kwaze kwaba khona cishe isidingo esikhulu soguquko emasontweni amaProthestani njengaseBandleni laseRoma ngesikhathi sikaLuthela. Kwakukhona ukwejwayelana okufanayo nezwe nokudindizela komoya, inhlonipho efanayo ngemibono yabantu, nokufakwa kwezifundiso zabantu esikhundleni sezimfundiso zezwi likaNkulunkulu.” The Great Controversy, 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.

Uma iqiniso lokuthi iqiniso lithuthuka kancane kancane kuwo wonke umlando lingaqashelwa, khona-ke ukubaluleka kwanoma yikuphi ukukhanya okusha kulesi sizukulwane sokugcina kungase kube nzima kakhulu, mhlawumbe kungenzeki nhlobo, ukukuqaphela. Uma umuntu eseyekile ukuqonda isimo esiqhubekela phambili se-“qiniso,” ngokuzenzakalelayo uqala ukwethembela emasikweni, emikhubeni, nasekuholweni kobuntu obuwile.

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 yokusebenza uMiller ayisebenzisa iyisikhumbuzo esigijima kuwo wonke umugqa wesiprofetho, esethula ubufakazi bokuthuthuka kweqiniso leBhayibheli okwaqala ngabaphostoli. Nokho, esikhumbuzweni esimelwe nguMiller, sithola isiqalo esidinga okufanisayo ekugcineni. Iningi aliziqondi neze lezi zinto eziyiqiniso, kodwa akunjalo ngoSathane.

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.

USathane umelane neqiniso nokuthuthuka kwalo kusukela ekuvukeleni kwakhe ezulwini kuqhubeke. Lapho emlandweni sekufinyelelwe ezingeni lokuthi abaVuseleleli baqala ukuqonda ngokucacile indlela yokutadisha iBhayibheli, uSathane wenza njengoba ehlala enza, wase ethula okomgunyathi. Ubufakazi bomlando bomsebenzi wakhe wokwenza iqiniso libe ngelomgunyathi bubonisa ukuthi amaJesuit anjengoRibera noLouis de Alcazar agxilisa indlela yawo yokwenza okomgunyathi ngokuqondile encwadini yesAmbulo. Indlela eyonakele ebizwa ngokuthi “preterism” yaqala ngekhulu lesibili nelesithathu, inabameleli ababili abayinhloko baleyo ndlela yamanga. Omunye kwakungu-Eusebius waseCaesarea (260–339), noVictorinus wasePettau (owafa cishe ngo-304). Bobabili laba bantu bomlando bokuqala bagqugquzela leyo ndlela ephakamisa ukuthi incwadi yesAmbulo yagcwaliseka ngesikhathi soMbuso waseRoma ngabantu bomlando abanjengombusi odumazayo 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.

Ngekhulu le-19 uJohn Darby (1800–1882) wase-United Kingdom wethula enye indlela kaSathane, eyafakwa futhi emibhalweni esezansi yekhasi yeBhayibheli lehhashi likaTrojan elibizwa ngokuthi i-Scofield Reference Bible esesike salikhomba ngaphambili. “I-Dispensationalism” luhlaka lwezemfundiso yenkolo oluhlukanisa umlando nokusebenzisana kukaNkulunkulu nesintu kube yizikhathi ezihlukene, noma “izinkathi zokwabiwa,” lapho uNkulunkulu eqondisa khona icebo laKhe ngezindlela ezehlukene. Ngikuphawula lokhu kulesi sikhathi, ngoba lokhu kungenye yamanga eyangeniswa enhlanganweni ethi Future for America ngamazwi avela kuleyo ndawo efanayo uDarby ayesabalalise kuyo imibono yakhe kaSathane. Imibono kaDarby eyahlasela i-Future for America yayihambisana nefilosofi yalokho okubizwa namuhla ngokuthi inhlangano “woke,” ekhuthaza leso siphithiphithi esifanayo esimelwe yiNguquko yaseFulansi kanye nalokho kuziphatha okuxekethile okufanayo okumelwe yiSodoma 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.

Namuhla izazi zenkolo ze-Adventism yesimanje zisebenzisa uhlelo lokuhlinza amaqiniso eBhayibheli olusekelwe ohlelweni oluphindwe kabili lokuhumusha iBhayibheli abalusebenzisa ukuchitha nokuphika kokubili iBhayibheli noMoya Wokuprofetha. Zihlukanisa abantu njengabachwepheshe bezilimi zeBhayibheli noma njengabachwepheshe bomlando weBhayibheli. Ngaleyo ndlela, izazi zenkolo ze-Adventism namuhla zilawula izingqondo ze-Adventism yaseLawodikeya ngokuhumusha iZwi likaNkulunkulu ngokusekelwe ekuqondeni komlando komuntu owileyo noma ekuqondeni kolimi komuntu owileyo. Le mibonakalo yesimanje yamaphutha, evame ukusetshenziswa ukuhlasela umlayezo osuwufunda manje, izophinde icutshungulwe kabanzi kulezi zihloko lapho sesicabangela uphawu lweNguquko yaseFulentshi. USathane uyaphila, futhi uyazi ukuthi isikhathi sakhe sifushane. Umthetho wokugcina wemithetho kaMiller, inombolo yeshumi nane, uphetha ngendima elandelayo.

> “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.

> “Imfundiso yobunkulunkulu efundiswa ezikoleni zethu ihlale isekelwe esivumweni esithile sehlelo. Kungase kusebenze ukuthatha ingqondo engenalutho uyigxivize ngalolu hlobo, kodwa kuyohlale kuphetha ekushisekeleni okungaboni. Ingqondo ekhululekile ayisoze yaneliswa yimibono yabanye. Ukube ngangiyisifundisi sentsha ezindabeni zobunkulunkulu, bengiyoqala ngifunde amandla ayo engqondo nengqondo yayo. Uma lokho kwakukuhle, bengiyobenza bafunde iBhayibheli ngokwabo, bese ngibathumela bephuma bekhululekile ukwenza okuhle emhlabeni. Kodwa uma babengenangqondo, bengiyobagxiviza ngengqondo yomunye, ngibhale ukuthi isishisekeli esingaboni emabunzini abo, bese ngibathumela bephuma beyizigqila!” William Miller, Miller’s Works, umqulu 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.

Esikhathini esalandela ngokushesha emva kokuphila kukaJohane uMambuleli, nasezinsukwini zeNguquko, uSathane wayesebenza ngamandla ekhiqiza izindlela zamanga zokuhumusha iziprofetho ukuze adide futhi achithe ukuhlaziywa kweBhayibheli kweqiniso. Okuvame ukunganakwa kula maqiniso omlando yilokhu: zonke lezo zindlela zobuSathane zazibhekiswe ngokuqondile kungekho kwenye incwadi ngaphandle kwencwadi yeSambulo. Yona leyo kwakuyisihloko salowo nalowo walabo ababekhuthaza ukudideka kobuSathane. Incwadi yeSambulo ibilokhu iyinhloso kaSathane ngaso sonke isikhathi. USathane uyazi ukuthi yincwadi yeSambulo okufanele ayilwe nayo. Lapho siqaphela leli qiniso, singabe sesiqaphela nenye ingokoqobo engabonakali, efihlwe elinye iqiniso elibalulekile.

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 yamanga yamaJesuit yayihloselwe ukuvimbela ukuqondwa okucacile kokuthi upapa webandla laseRoma ungumphikukristu wesiprofetho seBhayibheli. Wonke umguquli wenkolo wamaProthestani ngamunye ngamunye wagcina ekwazi ukuqaphela nokukhomba leli qiniso. Ngakho-ke, lapho umlando oqondile wamadoda anjengoRibera noLouis de Alcazar wake wethulwa obala esikhathini esedlule ngezwi nangokushicilelwa, umlando wamadoda anjengoRibera noLouis de Alcazar wasetshenziselwa inhloso yokubonisa imizamo kaSathane yokuvimbela ukuqondwa okufanele “komuntu wesono.” Ubufakazi obubhaliwe noma obukhulunywayo obudalula inhloso yokwethulwa kwalezi zindlela zikaSathane buqondile kuze kufike lapho bufinyelela khona, kodwa uSathane wayezama ukufihla okungaphezu nje kobufakazi beBhayibheli obukhomba umphikukristu njengopapa 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.

Kukhona amaqiniso encwadini yesAmbulo aye afihlwa yisiphithiphithi esidalwe yilezi zinhlelo ezingamanga zokuhumusha iBhayibheli ezingaphandle kwendaba yomuntu onenombolo yakhe engu-yisithupha, yisithupha, yisithupha. Elinye lalawo maqiniso ngokuqinisekile liyiqiniso elimelelwa lapho amabandla ayisikhombisa eqondwa ekukhuleni kwawo okuphelele kakhulu. Kukhona amaqiniso atholakala ngaphakathi kwamabandla ayisikhombisa akhuluma ngokuqondile ngomlando owaqala ngoSepthemba 11, 2001 futhi ophela enkingeni yomthetho weSonto. USathane ubelokhu efuna ukugcina lokhu kukhanya kungcwatshiwe, futhi wasungula izindlela zikaSathane zokufiphaza amagugu amaningana eqiniso atholakala encwadini yesAmbulo, kungesikho kuphela ukukhonjwa kukapapa waseRoma njengomphikukristu.

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.

Ngaphambi kokuba “umuntu wesono” embulwe ngo-538, amadoda anjengo-Eusebius noVictorinus ahlasela incwadi yeSambulo ngomzamo wokufihla ukuvela kwamandla obupapa. Kamuva emlandweni uKristu wagcwalisa isithembiso saKhe eThiyatira waletha inkanyezi yokusa yenguquko (uWycliffe), kwathi uSathane emva kwalokho waveza abantu ababili abavelele emlandweni ukuba bavikele futhi baqhubekisele phambili umsebenzi wakhe wobusathane. Impi ende edonse isikhathi eside mayelana nokuthuthuka kweqiniso, efinyelela umvuthwandaba wayo lapho imfihlo yencwadi yeSambulo yembulwa, (ngaphambi nje kokuvalwa komusa) ihlanganisa ukukhanya okuvela emasontweni ayisikhombisa uMiller angazange akubone, kanjalo noDade White akazange akubone, kodwa kungaboniswa kalula ukuthi kokubili uMiller noMoya Wesiprofetho bayakusekela lokhu kukhanya okusha, ngoba ukukhanya okusha akuphikisani nokukhanya 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.

> “Kuyiqiniso ukuthi sinayo iqiniso, futhi kufanele sibambelele ngokuqina ezimeni ezingenakunyakaziswa; kodwa akufanele sibheke ngokusola kunoma yikuphi ukukhanya okusha uNkulunkulu angakuthumela, bese sithi, Impela, asiboni ukuthi sidinga okunye ukukhanya ngaphandle kweqiniso elidala esesalikwamukele kuze kube manje, futhi esesimile kulo. Ngenkathi sibambelele kulesi simo, ubufakazi boFakazi Oqinisileyo busebenzisa ukusola kwabo ezimweni zethu, ‘futhi awazi ukuthi ulusizi, futhi uyadabukisa, futhi umpofu, futhi uyimpumputhe, futhi uhamba-ze.’ Labo abazizwa becebile, benothisiwe ngempahla, futhi bengaswele lutho, basesimweni sobumpumputhe mayelana nesimo sabo sangempela phambi kukaNkulunkulu, futhi abakwazi lokhu.” 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.

Uvivinyo oluyinhloko lokukhanya okusha ukuthi ngabe luphikisana yini neqiniso elimisiwe, nokuthi ngabe lugcina yini amaqiniso ayisisekelo.

> “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.

> “Lapho amandla kaNkulunkulu efakaza mayelana nokuthi liyini iqiniso, lelo qiniso limelwe ukuma kuze kube phakade njengeqiniso. Akumele kwamukelwe neze izinsolo ezivela kamuva, eziphikisana nokukhanya uNkulunkulu asinike khona. Kuyovela abantu abanezincazelo zemibhalo ezingokwabo eziyiqiniso kubo, kodwa ezingelona iqiniso. Iqiniso lalesi sikhathi, uNkulunkulu usinike lona njengesisekelo sokholo lwethu. Yena uqobo usifundisile ukuthi liyini iqiniso. Kuyovela oyedwa, bese kuba ngomunye futhi, benokukhanya okusha okuphikisana nokukhanya uNkulunkulu akunike ngaphansi kokubonakaliswa kukaMoya waKhe oNgcwele.” 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:

USathane ube nenhloso yokuhlasela incwadi yesAmbulo kusukela ngesikhathi uJohane ebhala phansi imiyalezo equkethwe kuyo. UJesu 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 abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngoba iqiniso ngithi kini, abaningi abaprofethi nabalungileyo baye bafisa ukubona lezozinto enizibonayo, kodwa abazibonanga; nokuzwa lezozinto enizizwayo, kodwa abazizwanga. Mathewu 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.

Isibusiso esihambisana nokubona nokuzwa siyisibusiso sokuqonda umlayezo weSambulo sikaJesu Kristu. Lapho uJohane emelela labo abase “ezinsukwini zokugcina” ababona bezwa umlayezo, wawa phansi ukuze akhonze ingelosi uGabriyeli, eyashesha yamazisa uJohane ukuba angakwenzi lokho.

> 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.

> Mina Johane ngazibona lezi zinto, ngazizwa futhi. Kwathi sengizizwile futhi sengizibonile, ngawela phansi ukuba ngikhuleke phambi kwezinyawo zengelosi eyayingibonise lezi zinto. Yase isithi kimi: Qaphela, ungakwenzi lokho; ngokuba ngiyisikhonzi kanye nawe, nesabafowenu abaprofethi, nesalabo abagcina amazwi ale ncwadi: khuleka kuNkulunkulu. IsAmbulo 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 noJohane bobabili bayizidalwa ezadalwayo, okufanele zikhonze uMdali kuphela. Abaprofethi abaningi namadoda alungileyo, kuhlanganisa nezingelosi, bafise “ukubona” nokuzwa umlayezo Wokukhala Kwaphakathi Kwamabili lapho uphindwa ekupheleni kwezwe.

> “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, ‘Amehlo enu abusisiwe, ngoba ebona; nezindlebe zenu, ngoba zizwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Asebusisiwe amehlo abona izinto ezabonwa ngeminyaka ka-1843 nango-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.

> “Umyalezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindeni lowo myalezo, ngoba izibonakaliso zezikhathi ziyafezeka; umsebenzi wokuphetha kumelwe wenziwe. Umsebenzi omkhulu uyokwenziwa ngesikhathi esifushane. Ngokushesha kuyakwenziwa isimemezelo ngokuqokwa kukaNkulunkulu esiyokhula sibe ukukhala okukhulu. Khona-ke uDaniyeli uyokuma esabelweni sakhe, ukuze anike ubufakazi 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.

Lokho amadoda alungileyo (uJohane) kanye nezinceku ezikanye nawo (izingelosi) abefisa ukukubona kwakuwukugcwaliseka kokugcina koMkhosi Waphakathi Kwamabili ekupheleni ko-Adventismu, lapho umhlaba wawuyokhanyiswa yinkazimulo kaNkulunkulu. Lokho kubonakaliswa kokugcina kwamandla emvuleni yokugcina kulethelwa ukuvulwa kwezimpawu kweSambulo sikaJesu 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.

> Mayelana yensindiso enjalo abaprofethi babebuza futhi becwaninga ngokukhuthala, bona abaprofetha ngomusa obuyakuza kini; becwaninga ukuthi kungasiphi isikhathi, noma kube yisikhathi esinjani, uMoya kaKristu owawukubo ayewubonisa lapho efakaza ngaphambili izinhlupheko zikaKristu nodumo olwaluyakuzilandela. Kwembulwa kubo ukuthi babengakhonzi bona uqobo, kodwa thina, ngalezo zinto esenizazisiwe manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunywe evela ezulwini; okuyizinto izingelosi ezifisa ukuzibhekisisa. Ngakho bopheni izinkalo zengqondo yenu, nizithibe, nethembele kuze kube sekupheleni emseni eniyakulethelwa wona ekwambulweni kukaJesu Kristu. 1 Petru 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.

Abaprofethi, amadoda alungileyo nezingelosi bafise ukuphila esikhathini lapho “umusa,” noma amandla kaNkulunkulu, ethululwa khona ngesikhathi sokugcwaliseka kokugcina kweSikhalo Saphakathi Kwamabili. Lowo “musa,” oyamandla kaNkulunkulu okudala, ulethwa kubantu lapho iSambulo sikaJesu Kristu sivulwa uphawu. USathane uyazi ukuthi indlela yokudlulisa amandla okudala kaNkulunkulu kubantu baKhe ifezwa ngomyalezo ovulwa uphawu encwadini yeSambulo, ngakho-ke kube ngumzamo wakhe omkhulu kakhulu ukudida, ukucindezela, nokusibekela ukukhanya okuqukethwe encwadini yeSambulo. Lokho kukhanya akusikho nje kuphela ukuhlonzwa komuntu wesono, ngokuba lelo qiniso labhalwa ngokuphelele yibo bonke abaguquli benkolo bamaProthestani emakhulwini eminyaka adlule.

> 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.

> NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, elinjengelokhala kwecilongo, lithi: Ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Lokho okubonayo, kubhale encwadini, ukuthumele emabandleni ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamu, naseThiyathira, naseSardesi, naseFiladelfiya, naseLawodikeya. Ngase ngiphenduka ukuze ngibone izwi elalikhuluma nami. Kwathi sengiphendukile, ngabona izinti zezibani eziyisikhombisa zegolide; futhi phakathi kwezinti zezibani eziyisikhombisa kwakukhona ofana neNdodana yomuntu, embethe ingubo efinyelela ezinyaweni, eboshelwe esifubeni ngebhande legolide. Ikhanda lakhe nezinwele zakhe kwakumhlophe njengoboya bezimvu, kumhlophe njengeqhwa; namehlo akhe ayenjengelangabi lomlilo; nezinyawo zakhe zinjengethusi elicwengekileyo, sengathi zashiswa esithandweni; nezwi lakhe linjengokuduma kwamanzi amaningi. Futhi wayephethe esandleni sakhe sokunene izinkanyezi eziyisikhombisa; emlonyeni wakhe kwaphuma inkemba ebukhali esika nhlangothi zombili; nobuso bakhe babunjengelanga likhanya ngamandla alo. Kwathi lapho ngimbona, ngawa ezinyaweni zakhe njengofile. Wayesebeka isandla sakhe sokunene phezu kwami, ethi kimi: Ungesabi; ngingowokuqala nowokugcina: nginguye ophilayo, ngangifile; futhi, bheka, ngiyaphila kuze kube phakade naphakade, Ameni; futhi nginezihluthulelo zesihogo nezokufa. Bhala izinto ozibonileyo, nezikhona, nalezo ezizakuba khona emva kwalokhu. IsAmbulo 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.

Ngenkathi ubu-Adventist busagcina indlela yokuhumusha ethi “historicist,” baqaphela ukuthi wonke amabandla eSambulo isahluko sesibili nesesithathu ayaphindwa ebandleni lokugcina. Ngeshwa, ekupheleni kwekhulu leshumi nesishiyagalolunye uSathane wayesevele evala amehlo obu-Adventist kuleyo ndlela engcwele, ekusivikeleni kwayo, nasekwenzeni kwayo njengengxenye ebalulekile yomthwalo wabo wemfanelo “njengabagcini bezimfihlo zamaqiniso amakhulu esiprofetho.” Noma leyo ndlela yayisibekwa eceleni phakathi kobu-Adventist, babesekhona labo ababeyisebenzisa leyo ndlela engcwele. Sisebenzisa incwadi ethi, Story of the Seer of Patmos njengofakazi weqiniso lokuthi ukusebenzisa wonke amabandla emlandweni weLawodikeya kuwukusetshenziswa kwesiprofetho okufaneleyo. Okulandelayo kuyizingcaphuno ezithathwe kuleyo ncwadi eziqhakambisa iphuzu engibhekisela kulo.

> “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 ukuthi, njengoba amava ase-Efesu, eSmirna, nasePhergamu ezophindwa ebandleni lokugcina ngaphambi kokubuya kwesibili kukaKristu, kanjalo nomlando waseThiyathira uyoba nokufana kwawo esizukulwaneni sokugcina.” 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 uveza ngokunembile ukuthi okwenzeka emasontweni amane okuqala kuyaphindwa, noma njengoba esho, “kuyoba nokufana kwakho esizukulwaneni sokugcina.”

> “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.

> “Wasebenzisa isivivinyo, kodwa konke kwakukhomba phambili onyakeni ka-1843 njengesikhathi lapho izwe kufanele lamukele khona uMsindisi walo. Isimo sabantu ekufikeni kokuqala kukaKristu sase siphindaphindiwe manje.” 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 wayekhuluma ngoWilliam Miller ekhombe unyaka ka-1843 njengonyaka wokuBuya Kwesibili kukaKristu, futhi uveza ukuthi izimo zokufika kokuqala zaphindwa ngesikhathi samaMillerite. UHaskell wayeqinisile, futhi uDadewethu White uyaqinisekisa ukuthi uMiller uqobo wayemelwe nguJohane uMbhapathizi.

> “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.

> “Njengoba uJohane uMbhapathizi wamemezela kusengaphambili ukufika kukaJesu kokuqala futhi walungisa indlela yokuza kwaKhe, kanjalo noWilliam Miller kanye nalabo abahlanganyela naye bamemezela ukufika kwesibili kweNdodana kaNkulunkulu.” 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 uze akhombe nokuthi phakathi nomlando wasePergamos, (ibandla lesithathu elimele ukuvumelana kobuKristu nokukhonza izithombe), umlando waseSardis, ibandla lesihlanu, waphindwa.

> “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.

> “Kwakukhona isikhathi emlandweni wasePergamos, lapho ubuKristu babecabanga ukuthi ubuqaba babufile; kodwa empeleni, inkolo eyayibonakala sengathi yehluliwe, yayinqobile. Ubuqaba, sebubhaphathiziwe, bangena ebandleni. Ezinsukwini zaseSardisi lo mlando waphindwa.” 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 laliyibandla leNguquko elavuka laphikisana namanga kaSathane obupapa, kodwa umsebenzi wabo ungakaqedwa, base beqalile kakade ukubuyela eRoma. Babecabanga, njengoba kwenza ibandla lasePergamoni, ukuthi ubupapa babufile; kodwa empeleni, babusaphila. UHaskell ubuye aveze ukuthi phezu kwebandla lensali kukhanya “imisebe eqoqene yezikhathi zonke ezedlule.”

> “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 kwaleli bandla lokugcina—insali—kukhanya imisebe eqoqekile yazo zonke izikhathi ezedlule.” 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.

Angiphakamisi ukuthi uHaskell waqaphela ukuthi umlando oqhubekayo omelelwa ngamabandla ayisikhombisa, wagcwaliseka futhi emlandweni ka-Israyeli wasendulo, kodwa ngokuqinisekile uyalisekela lelo qiniso lapho ebhala ukuthi “imisebe ehlanganisiwe yazo zonke izinkathi ezedlule” “ikhanyisa” “ibandla lokugcina.” U-Israyeli wasendulo uyingxenye “yemisebe” “yezinkathi ezedlule.” Futhi nakuba esekela izimiso ezidingekayo ukuze kuqashelwe uphawu lwamabandla ayisikhombisa emlandweni ka-Israyeli wasendulo, angiqiniseki ukuthi waqaphela ngokujula okungakanani ukufana okumelelwa yilezo zimpawu. Ngaphezu kwalokho, ngiyaqiniseka ukuthi akazange aqaphele isici esibaluleke nakakhulu semilando emelelwa ngamabandla ayisikhombisa, isici esiholela kuso.

We will address this truth in our next article.

Sizokhuluma ngaleli qiniso esihlokweni sethu esilandelayo.

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