Article

# The Book of Daniel - Number Eighty-Three

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisishiyagalombili Nantathu

The Four Generations of Laodicean Adventism: Unraveling the Escalating Abominations

Izizukulwane Ezine Zobu-Adventist BaseLawodikea: Ukuveza Kancane Kancane Izinengiso Ezandayo

Author

Jeff Pippenger

Published

February 16, 2024

Formats

PDF
Word
Song MP3

Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.

Isahluko sesishiyagalombili sikaHezekeli sibeka obala izinengiso ezine ezandayo, ezimelela izizukulwane ezine zobu-Adventisti baseLawodikeya. Ukuhlubuka kwango-1863 kwaveza inkohliso yezibhebhe ezimbili zikaHabakuki, njengoba nje u-Aroni wayeveze isithombe somhawu esiyinkohliso, ngethole lakhe legolide, ngaso kanye isikhathi lapho uNkulunkulu ayenikela khona izibhebhe ezimbili zeMiyalo eliShumi kuMose. Lapho ubu-Adventisti baseLawodikeya sebeqalile umsebenzi wokususa amaqiniso ayisisekelo, njengoba kumelelwe ephusheni likaWilliam Miller, ubuholi besizukulwane sokuqala baqala ukwenqaba igunya leBhayibheli, base belandela ngoMoya Wokuprofetha. Ukuhlubuka kwase kukhule kwafinyelela ezingeni lapho umoya kaKellogg wokomoya (i-pantheismu) wangena khona emlandweni wabo ngaphambi nje kuka-1888.

At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.

Ekuphikisaneni kuka-1888, ubuthakathi bomoya obufanekiselwa ngamakamelo ezithombe kaHezekeli bafinyelela ezingeni lapho izithunywa zaseMinneapolis, nomprofethikazi, ngisho noMoya oNgcwele, benqatshwa khona.

> “We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.

> “Sibonile kokuhlangenwe nakho kwethu ukuthi lapho iNkosi ithumela imisebe yokukhanya isuka emnyango ovulekile wendlu engcwele iye kubantu bayo, uSathane uvusa izingqondo zabaningi. Kodwa ukuphela akukafiki. Kuyoba khona labo abayomelana nokukhanya, bacindezele phansi labo uNkulunkulu abenze iziteshi zakhe zokudlulisa ukukhanya. Izinto zikamoya aziqondwa ngokomoya. Abalindi abahambisananga nokuvuleka kokuhlinzeka kukaNkulunkulu, futhi umyalezo wangempela othunyelwe izulu nezithunywa zawo zidelelwa.”

> “There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.

> “Kuyakuphuma kulo mhlangano amadoda athi ayalazi iqiniso, kodwa aqoqela phezu kwemiphefumulo yawo izingubo ezingelukiwe esalweni sasezulwini. Umoya abawamukele lapha bayowuhamba nawo. Ngiyathuthumela ngenxa yekusasa lomsebenzi wethu. Labo abangavumi kule ndawo ebufakazini uNkulunkulu abunikezile bayolwa nabafowabo uNkulunkulu abasebenzisayo. Bayokwenza kube nzima kakhulu, lapho kufika amathuba lapho bengaqhubekisela phambili baqhubeke lolo hlobo olufanayo lwempi abaye bazibandakanya kulo kuze kube manje. Lawa madoda ayokuba namathuba okuqiniseka ukuthi abelokhu elwa noMoya oNgcwele kaNkulunkulu. Abanye bayokuqiniseka; abanye bayobambelela baqine emoyeni wabo siqu. Ngeke bafe kuye uqobo lwabo bavumele iNkosi uJesu ingene ezinhliziyweni zabo. Bayodukiswa kakhulu ngokwengeziwe baze bangabe besakwazi ukwahlukanisa iqiniso nokulunga. Bayakuthi, bengaphansi komunye umoya, bafune ukubeka phezu komsebenzi isimo uNkulunkulu angeke asamukele; futhi bayozama ukwenza izimfanelo zikaSathane ngokuthatha ukulawula izingqondo zabantu, kanjalo belawula umsebenzi nodaba lukaNkulunkulu.”

> “Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.

> “Ukuba abafowethu babeye bazila ukudla, bakhuleke, futhi bathobise izinhliziyo zabo phambi kukaNkulunkulu kulo mhlangano, bese behlala phansi ngokuzola ukuze baphenyisise imiBhalo ndawonye, khona-ke uNkulunkulu wayeyobe ekhazinyulisiwe. Kodwa umoya wobandlululo owalethwa kulowo mhlangano wavala umnyango wesibusiso sikaNkulunkulu esicebe kakhulu, futhi labo ababenalo lowo moya abayikuba sesimweni esikahle sokubona ukukhanya baze baphenduke phambi kukaNkulunkulu futhi babe nokuzwa okuthile kokuthi basondele kangakanani ekwenzeni indelelo kuMoya oNgcwele nasekubeni nomunye umoya.” The 1888 Materials, 832.

After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.

Ngemva kuka-1888, uDade White “wathuthumela ngekusasa le” ibandla likaNkulunkulu nomsebenzi waKhe. Wabona ukuthi lowo mhlangano wawuzoveza impi yomoya eqhubekayo phakathi kwamadoda ayengabaholi be-Adventism yaseLawodikeya, futhi impikiswano “yemihla ngemihla,” iwubufakazi bokuthi izibikezelo zakhe zagcwaliseka phezu kwaleso sizukulwane uqobo. Ngaleso sikhathi kwaqhutshelwa impi ngamadoda ayengazange “avumele ubufakazi uNkulunkulu ayebunikezile” ukuze kuqinisekiswe “umyalezo nezithunywa ezazithunyelwe yizulu,” futhi lawo madoda alwa “noMoya oNgcwele kaNkulunkulu.” Isizukulwane sesibili sabukela njengoba indlu yokushicilela nesibhedlela se-sanithari zishiswa zaze zaba yize yimililo yokwahlulela kukaNkulunkulu.

> “Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.

> “Namuhla ngithole incwadi evela kuMdala uDaniells mayelana nokubhujiswa kwehhovisi le-Review ngomlilo. Ngizizwa ngidabuke kakhulu lapho ngicabanga ngokulahlekelwa okukhulu emsebenzini. Ngiyazi ukuthi lesi kumelwe ukuba yisikhathi esivivinya kakhulu kubafowethu abaphethe umsebenzi nakubasebenzi basehhovisi. Ngihlushwa kanye nabo bonke abahlushwayo. Kodwa angimangazwanga yilezi zindaba ezibuhlungu, ngokuba emibonweni yasebusuku ngibonile ingelosi imi nenkemba enjengomlilo yeluliwe phezu kweBattle Creek. Ngesinye isikhathi, emini, ngenkathi ipeni lami lisasesandleni sami, ngahle ngalahlekelwa ukuqonda, futhi kwabonakala sengathi le nkemba yelangabi yayiphendukela kuqala ngakolunye uhlangothi bese ngakolunye. Inhlekelele yabonakala ilandela inhlekelele, ngokuba uNkulunkulu wayedelelisiwe ngamacebo abantu okuziqhakambisa nokuzidumisa bona uqobo.”

> “This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.

> “Namhlanje ekuseni ngakhuthazeka emkhulekweni oqotho wokuthi iNkosi ihole bonke abaxhumene nehhovisi le-Review and Herald ukuba benze uphenyo olukhuthele, ukuze babone lapho bengayinakanga khona imiyalezo eminingi uNkulunkulu ayinikezile.

> “Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’

> “Esikhathini esidlule abafowethu abasehhovisi le-Review bacela iseluleko sami mayelana nokwakhiwa kwesinye isakhiwo. Ngaleso sikhathi ngathi uma labo ababekuvumela ukwengeza esinye isakhiwo ehhovisi le-Review and Herald bebebona ikusasa limi phambi kwabo lihlelwe ngokucacile, uma bebengabona lokho okuyoba khona eBattle Creek, babengeke babe nokungabaza ngokwakha esinye isakhiwo lapho. UNkulunkulu wathi: ‘Izwi lami lideleliwe; futhi ngiyakuphendula ngikuphenqe ngokuphenqa.’”

> “At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.

> “ENkomfeni Jikelele, eyabanjelwa eBattle Creek ngo-1901, iNkosi yanika abantu bayo ubufakazi bokuthi yayibabizela enguqukweni. Izingqondo zaqiniseka, nezinhliziyo zathinteka; kodwa umsebenzi opheleleyo awuzange wenziwe. Ukuba izinhliziyo ezilukhuni ngaleso sikhathi zaziphukile ngokuphenduka phambi kukaNkulunkulu, kwakuyobonakala okunye kokubonakaliswa okukhulu kunakho konke kwamandla kaNkulunkulu oseke kwabonakala. Kodwa uNkulunkulu akazange ahlonishwe. Ubufakazi boMoya wakhe abuzange bulalelwe. Abantu abazange bazihlukanise nemikhuba eyayiphikisana ngokusobala nezimiso zeqiniso nokulunga, okufanele ngaso sonke isikhathi kugcinwe emsebenzini weNkosi.

> “The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.

> “Imiyalezo eya ebandleni lase-Efesu neya ebandleni laseSardisi iye yaphindwa kaningi kimi nguYe onginika isiyalo sabantu baKhe. ‘Bhalela ingelosi yebandla lase-Efesu ukuthi: Nakhu akushoyo Ophethe izinkanyezi eziyisikhombisa esandleni saKhe sokunene, ohamba phakathi kwezinti zezibani zegolide eziyisikhombisa; Ngiyayazi imisebenzi yakho, nokusebenza kwakho kanzima, nokubekezela kwakho, nokuthi awukwazi ukubekezelela ababi; futhi ubavivinyile labo abathi bangabaphostoli, kanti akunjalo, wabafumanisa bengabaqambimanga: futhi ukhuthazele, futhi unokubekezela, futhi ngenxa yeGama laMi usebenzile kanzima, awuzange udinwe. Nokho nginokuthile okumelene nawe, ngoba ulushiyile uthando lwakho lokuqala. Ngakho-ke khumbula lapho uwe khona, uphenduke, wenze imisebenzi yokuqala; kungenjalo ngizakuza kuwe masinyane, ngisuse uthi lwakho lwesibani endaweni yalo, uma ungaphenduki.’ IsAmbulo 2:1–5.

> “‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.

> “‘Futhi engelosini yebandla laseSardisi loba; Nakhu akushoyo Yena onemiMoya eyisikhombisa kaNkulunkulu, nezinkanyezi eziyisikhombisa; Ngiyazi imisebenzi yakho, ukuthi unegama lokuthi uyaphila, kanti ufile. Qaphela, uqinise okuseleyo, osekulungele ukufa; ngokuba angiyifumananga imisebenzi yakho iphelele phambi kukaNkulunkulu. Ngakho-ke khumbula ukuthi wamukela kanjani wezwa kanjani, ubambelele uqine, uphenduke. Ngakho-ke uma ungaqapheli, ngiyakufikela njengesela, futhi awuyikwazi ukuthi yiliphi ihora engiyakufikela ngalo.’ IsAmbulo 3:1–3.

> “We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.

> “Siyabona ukugcwaliseka kwalezi zixwayiso. Akukaze nanini imiBhalo igcwaliseke ngokuqinile njengalokhu.”

> “Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.

> “Abantu bangamisa izakhiwo ezakheke ngobunono obukhulu, ezingashi emlilweni, kodwa ukuthinta okukodwa kwesandla sikaNkulunkulu, inhlansi eyodwa evela ezulwini, kuyosusa zonke iziphephelo.

> “It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.

> “Sekubuzwe ukuthi nginayo yini iseluleko enginganikeza sona. Sengivele nganikeza iseluleko uNkulunkulu anginike sona, ngethemba lokuvimbela ukuwa kwenkemba evuthayo eyayilengela phezu kweBattle Creek. Manje lokho engangikusaba sekufikile—izindaba zokusha kwesakhiwo se-Review and Herald. Lapho lezi zindaba zifika, angizange ngimangale, futhi angibanga namazwi engangingawakhuluma. Lokho ebengifanele ngikusho ngezikhathi ngezikhathi ngezexwayiso akubanga namphumela ngaphandle kokuqinisa labo abezwayo, futhi manje sengingasho kuphela ukuthi: Ngidabukile kakhulu, ngidabukile impela, ukuthi kwakudingeka ukuba lesi sigameko sifike. Kukhanyiswe ngokwanele. Ukuba lokho kwakulandelwe ngokwenza, bekungeke kusadingeka okunye ukukhanya.” Testimonies, volume 8, 97–99.

The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.

Isizukulwane sesibili sobu-Adventist asizange sibe ukunqoba, futhi ngokugcwaliseka kukaHezekeli isahluko sesishiyagalombili, ukuhlubuka kwaqhubeka kuphela kukhula kakhulu.

> “By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.

> “Ngemiyalezo ebhaliwe nangomlilo iNkosi imemezele ukuthi ifuna abantu bayo baphume eBattle Creek. Kwangathi uNkulunkulu angasisiza ukuba sizwe izwi lakhe. Akusho lutho yini kithi ukuthi izikhungo zethu ezimbili ezinkulu eBattle Creek zasuswa ngomlilo? Ningase nithi, ‘Kodwa iSanitarium entsha ineziguli eziningi.’ Yebo; kodwa noma kwakunezinkulungwane eziningi zeziguli lapho, lokhu bekungeke kube yisizathu esisekela ukuthi abantu bakithi bakhe amakhaya eBattle Creek, bahlale khona.”

> “Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.

> “Izilingo ziyanda. Abantu bayakwenqaba ukukhanya uNkulunkulu akuthumele eBufakazini boMoya wakhe, futhi bakhetha ukuzisungulela okwabo kanye namacebo abo. Ingabe abantu bazoqhubeka yini ukuzihlukanisa noNkulunkulu na? Ingabe kumelwe aveze ukungathokozi kwakhe ngendlela ecace nakakhulu kunaleyo asevele ekwenzile na?” Pamphlets, SpTB06, 45.

Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.

Abantu babe “zikhethela abakuqambile bona nezinhlelo zabo,” njengoba kwakumelwe ngabadala abangamashumi ayisikhombisa emakamelweni ezithombe kuHezekeli isahluko sesishiyagalombili, abamemezela bathi, “INkosi ayisiboni.” INkosi yavusa umprofethikazi yammisa, yamnika “imibono evulekile” iminyaka engamashumi amane ngqo, kwaze kwaba ngu-1884. Yabeka uphawu lwayo phezu kwalesi sipho, ngokuba Yasinika futhi Yasiqeda emzini obizwa ngokuthi yiPortland, futhi Yasinika iminyaka engamashumi amane. Masinyane nje ngaphambi kokuphela “kwemibono evulekile” amadoda amadala aqala ukwehlisa amandla egunya leBhayibheli neleMoya Wesiprofetho ngo-1881 nango-1882. “Imibono evulekile” yase iphela-ke ngo-1884, futhi eminyakeni emine ukuhlubuka kukaKora, uDathani no-Abiramu kwaphindwa eNgqungqutheleni Jikelele ka-1888.

The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.

Ukuvukela kuka-1888 kwaveza ukwanda kokuvukela okwabonakala ngokungenelela kukaNkulunkulu ngokuqondile emlandweni wobu-Adventist baseLawodikea lapho eshisa umsebenzi wokunyathelisa nomsebenzi wezempilo. Nokho lezo zahlulelo eziqondile azizange zikunqande ukuvukela okwase kuqhubeka. Ngo-1919 kwabanjwa iNkomfa yeBhayibheli, lapho omunye wabavukeli abakhulu besizukulwane sesibili, uWilliam Warren Prescott, isazi semfundiso yenkolo esaqeqeshwa emanyuvesi obuProthestani obuhlubukayo, owayengumholi oyinhloko ekugqugquzeleni umbono kaSathane owawuthi “the daily” imele umsebenzi kaKristu wasendlini engcwele, ethula uchungechunge lwezinkulumo.

History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.

Umlando wabonisa ukuthi kuleyo ngqungquthela yeBhayibheli ngo-1919, uPrescott wethula ivangeli elalihlanganisa ukususa yonke imfundiso eyisisekelo yomlayezo wesiprofetho wamaMillerite. Waze wazama nokususa izinsuku eziyizinkulungwane ezimbili namakhulu amathathu, kodwa akakwazanga ukuphumelela kulokho. Nokho wethula ivangeli elalingenalutho ngokuphelele ekuqondeni kwesiprofetho kwamaMillerite. Ivangeli lakhe lanqatshwa emhlanganweni, kodwa noma kunjalo labo baholi abayizimpumputhe banquma ukuthatha lolo chungechunge lwezethulo zakhe balwakhe lube yincwadi enesihloko esithi, The Doctrine of Christ. Leyo ncwadi yaba uphawu lokufika kwesizukulwane sesithathu se-Adventism yaseLawodikeya.

The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.

Le ncwadi imele elinye ivangeli kunelaseMillerite lencwadi kaHabakuki isahluko sesibili, futhi uPawulu uyasazisa ukuthi elinye ivangeli alilona ivangeli nhlobo.

> I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.

> Ngiyamangala ukuthi masinyane kangaka niphambukiswa nisuke kuye owanibizela emseni kaKristu niya kwelinye ivangeli; elingesilo elinye; kodwa bakhona abathile abaniphazamisayo, abafuna ukuhlanekezela ivangeli likaKristu. Kepha noma thina, noma ingelosi evela ezulwini, inganishumayeza elinye ivangeli kunalelo esalishumayela kini, makaqalekiswe. Njengalokho sike sasho ngaphambili, ngisho futhi manje futhi ngithi: Uma umuntu eshumayela kini elinye ivangeli kunalelo enalemukelayo, makaqalekiswe. Galathiya 1:6–9.

The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.

Isizukulwane sesithathu soBuvangeli bama-Adventist simelwe yisinengiso sesithathu sikaHezekeli lapho abesifazane bekhalela khona uThamusi. UThamusi wayengunkulunkulu waseMesophothamiya ohlotshaniswa nokuzala kanye nemijikelezo yezitshalo. Ngezinye izikhathi uThamusi wayeveziwa njengomalusi noma njengensizwa, exhunyaniswa nezinkathi zonyaka eziguqukayo kanye nokukhula kwezitshalo zasemasimini. Ukufa kukaThamusi nokuvuka kwakhe okwalandela kwakuxhumene nekhalenda lezolimo. Ngokwendaba yezinganekwane, uThamusi wayefa noma anyamalale ezinyangeni zasehlobo, okwakubonwa njengokumelela ukubuna kwezitshalo ngesikhathi sokushisa nesomiso. Ukukhalela uThamusi kwakuwumkhuba wokulila owawuhlanganisa ukukhononda ngokufa noma ngokunyamalala kukaThamusi ezinyangeni zasehlobo, kulandelwe ukujabula ngokuvuka kwakhe, okwakufanekisela ukuvuseleleka kwezitshalo kanye nokuphila kwezolimo.

Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.

Ukukhala ngoThamusi kufanekisela umlayezo wemvula yokugcina ongowomgunyathi, okuyilokho ivangeli lika-W. W. Prescott elalimelela khona. Ukususwa kwesisekelo sesiprofetho, okwaqala ekuhlubukeni kuka-1863, kwafinyelela ezingeni ngo-1919 lapho ubu-Adventisti baseLawodikeya bavumela khona ukuba ivangeli lamanga limiswe. Lelo vangeli lamanga lalakhelwe ngokuphelele phezu kwendlela yokusebenza yobuProthestani obuhlubukileyo. Umakhi walo wokuqala kwakungu-W. W. Prescott, futhi njengakuWilliam Miller, ivangeli lamadoda womabili lalisekelwe ekuqondeni kwawo okuyisisekelo “kokwemihla ngemihla,” encwadini kaDaniyeli. Womabili la mavangeli amelwe esahlukweni sika-2 Thesalonika lapho uMiller aqala khona ukuthola ukuthi “okwemihla ngemihla” kwakumele ubuqaba. Kuleso siqephu kukhona isigaba esimelwe nguMiller, esamukela iqiniso elethulwa nguPawulu, kanye nesinye isigaba esingenalo uthando lweqiniso.

One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.

Esikhathini zokugcina kukhona isigaba esisodwa, esimelwe nguMiller, “esiqaphelayo” futhi samukele imvula yangemuva, kanti esinye isigaba, esimelwe nguPrescott, samukela inkohliso enamandla. Leyo nkohliso enamandla abayemukelayo isekelwe evangelini lamanga, elingeyona ivangeli nhlobo, futhi ikhomba umlayezo wamanga wemvula yangemuva. Ngakho-ke, isinengiso sesithathu sikaHezekeli singabesifazane (amabandla obu-Adventist baseLawodikeya), bekhalela uTamuzi. Izinyembezi zabo zasehlobo (imvula) zenzelwe ukuveza isithelo sesivuno.

The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.

Umehluko phakathi kwezinhlobo ezimbili zesigijimi semvula yamuva ugcwele kulo lonke iBhayibheli nakuMoya Wokuprofetha. IBhayibheli liphindaphinda ukuveza ukuthi imvula iyabanjwa kubantu abangalaleli.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.

> Bathi, Uma indoda ilahla umkayo, yena ahambe kuyo, abe ngowenye indoda, ingabe iyobuyela yini kuye futhi? Lelo zwe alingangcoliswa kakhulu yini? Kepha wena uphinge ngezithandwa eziningi; nokho buyela futhi kimi, usho uJehova. Phakamisela amehlo akho ezindaweni eziphakemeyo, ubone lapho ongazange ulalwe khona. Ezindleleni ubuhlalele zona, njengomArabhiya ehlane; wangcolisa izwe ngobuphingi bakho nangobubi bakho. Ngakho-ke izihlambi zemvula ziye zabanjwa, futhi akubanga khona imvula yakamuva; kodwa wawunebunzi lesifebe, wenqaba ukuba namahloni. Jeremiya 3:1–3.

Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.

U-Adventismu waseLawodikeya waqala ukuziphatha njengesifebe ngo-1863, futhi kusukela lapho izihlambi zemvula zabanjwa. Bayenqaba ukuba namahloni ngokuvukela kwabo, futhi lokho kuswela ukuthobeka kuveza ibunzi lesifebe, kanti isifebe sesiprofetho seBhayibheli ngubupapa. Isizukulwane sesithathu yiso lapho kufezwa khona umsebenzi wokugcina wokulungiselela ukukhothamela uphawu lwesifebe saseRoma. Ukulungiselelwa kwesizukulwane sesine kufezwa esizukulwaneni sesithathu, ngomlayezo womgunyathi wemvula yamuva. Njengokuvukela kuka-1863, nokuvukela kuka-1888, ukuvukela kuka-1919 kuqondaniswe noSepthemba 11, 2001, ngoba lapho izakhiwo zaseNew York City ziwa ngaleso sikhathi ingelosi enamandla yesAmbulo seshumi nesishiyagalombili yehla futhi imvula yamuva eyiqiniso yaqala.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yokugcina izokwehlela phezu kwabantu bakaNkulunkulu. Ingelosi enamandla iyakwehla ivela ezulwini, futhi umhlaba wonke uyokhanyiswa ngenkazimulo yayo.” Review and Herald, April 21, 1891.

When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.

Lapho imvula yokugcina iqala, amadoda amadala e-Adventism yaseLawodisiya ayengeke ayiqaphele njengemvula yokugcina, ngoba ayefundiswe ngokujulile umlayezo wamanga wemvula yokugcina, omelelwa nguHezekeli njengabesifazane abakhala ngoThamusi, futhi ekusetshenzisweni kwawo njengomlayezo wokuthula nokulondeka.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Yilabo kuphela labo abaphila ngokuvumelana nokukhanya abanako abayokwamukela ukukhanya okukhulu. Ngaphandle kokuba nsuku zonke siqhubekela phambili ekubonakaliseni ubuhle bokuziphatha bobuKristu obusebenzayo, asiyikuwabona ukubonakaliswa kukaMoya oNgcwele emvuleni yakamuva. Kungenzeka ukuba inela ezinhliziyweni ezisizungezile yonke indawo, kodwa thina asiyikukuqaphela noma ukukwamukela.” Testimonies to Ministers, 507.

It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.

Kwakungenakwenzeka ukuba abalindi babantu baqaphele ukufika kwemvula yokugcina, ngoba ivangeli labo lamanga lemvula yokugcina yamanga laliphika ukuthi kungenzeka kube khona noma yikuphi ukubonakaliswa kwamandla kaNkulunkulu njengalokho okwake kwaba khona ezikhathini zangaphambili.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Emabandleni kuyakuba khona ukubonakaliswa okumangalisayo kwamandla kaNkulunkulu, kodwa lokho ngeke kwehlele phezu kwalabo abangazange bazithobe phambi kweNkosi, bavule umnyango wenhliziyo ngokuvuma izono nangokuphenduka. Ekubonakalisweni kwalawo mandla akhanyisa umhlaba ngenkazimulo kaNkulunkulu, bayobona kuphela into okuthi ngobumpumputhe babo bayicabange njengengozi, into ezovusa ukwesaba kwabo, futhi bayoziqinisa ukuba bayiphikise. Ngenxa yokuthi iNkosi ayisebenzi ngokwemibono yabo nangokulindela kwabo, bayowuphikisa umsebenzi. ‘Kungani,’ besho, ‘singeke sazi uMoya kaNkulunkulu, thina esesineminyaka eminingi sisebenza emsebenzini?’—Ngoba abazange basabele ezixwayisweni, ekunxusweni kwemiyalezo kaNkulunkulu, kodwa baphikelela bethi, ‘Ngicebile, ngandisiwe ngezimpahla, futhi angisweli lutho.’ Ithalente, ulwazi olude, akuyikwenza abantu babe yimizila yokukhanya, ngaphandle kokuba bazibeke ngaphansi kwemisebe ekhanyayo yeLanga lokuLunga, futhi babizwe, bakhethwe, balungiswe ngokwethweswa kukaMoya oNgcwele. Lapho abantu abaphatha izinto ezingcwele bezithoba ngaphansi kwesandla esinamandla sikaNkulunkulu, iNkosi iyobaphakamisa. Iyobenza babe ngabantu bokuqonda—abantu abacebile ngomusa kaMoya wayo. Izici zabo eziqinile, zobugovu, zohlobo lwesimilo sabo, inkani yabo, kuyobonakala ekukhanyeni okukhanya kuvela ekuKhanyeni kwezwe. ‘Ngizakuza kuwe masinyane, ngisuse uthi lwakho lwesibani endaweni yalo, uma ungaphenduki.’ Uma nifuna iNkosi ngayo yonke inhliziyo yenu, iyakutholakala kini.” Review and Herald, December 23, 1890.

The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.

Abadala kuHezekeli isahluko sesishiyagalombili bamukela ivangeli lokuthula nokulondeka ngo-1919, futhi kwathi lapho kufika uSepthemba 11, 2001, isithelo salokho kuvukela okwakwande ngokukhula sabonakaliswa ekungakwazini kwabo ukubona ukufika kwemvula yamuva. Emlandweni oqala ngesikhathi sokuphela ngo-1989, uNkulunkulu waphinda ukunyakaza kwamaMillerite ngokunembile kwaze kwaba segameni ngalinye. UMiller wayeyisibonakaliso sika-Eliya, futhi u-Eliya wayetshele u-Ahabi ngokuqinile ukuthi kwakungeke kube khona mvula, ngaphandle kwangezwi lika-Eliya.

We will continue our consideration of the third generation of Adventism in the next article.

Sizoqhubeka nokuhlola kwethu isizukulwane sesithathu se-Adventism esihlokweni esilandelayo.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Ibanga labantu abangazizwa bedabukile ngenxa yokwehla kwabo ngokomoya, futhi abangakulileli izono zabanye, bayoshiywa bengenalo uphawu lukaNkulunkulu. INkosi iyala izithunywa zayo, amadoda anezikhali zokubulala ezandleni zawo, ithi: ‘Hambani nimlandele phakathi komuzi, nibulale; lingahawukeli iso lenu, futhi ningabi nasihawu; bulalani niphelelise abadala nabancane, izintombi, nabantwanyana, nabesifazane; kodwa ningasondeli kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; futhi niqale endaweni yami engcwele. Khona baqala ngamadoda amadala ayengaphambi kwendlu.’

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Lapha sibona ukuthi ibandla—indlu engcwele yeNkosi—laba ngelokuqala ukuzwa isibhaxu sentukuthelo kaNkulunkulu. Amadoda amadala, lawo uNkulunkulu ayewanike ukukhanya okukhulu futhi ayemi njengabalindi bezithakazelo zomoya zabantu, ayeyiphulile ithemba lawo. Ayethathe isikhundla sokuthi akumelwe silindele izimangaliso nokubonakaliswa okusobala kwamandla kaNkulunkulu njengasezinsukwini zangaphambili. Izikhathi seziguqukile. La mazwi aqinisa ukungakholwa kwawo, futhi athi: INkosi ayiyikwenza okuhle, futhi ayiyikwenza okubi. Inomusa kakhulu ukuba ivakashele abantu bayo ngokwahlulela. Kanjalo ‘Ukuthula nokulondeka’ kuyisililo esivela emadodeni angeke aphinde aphakamise izwi lawo njengecilongo ukuze abonise abantu bakaNkulunkulu iziphambeko zabo nendlu kaJakobe izono zayo. Lezi zinja eziyizimungulu ebezingafuni ukukhonkotha yizo ezizwa impindiselo elungileyo kaNkulunkulu othukuthele. Amadoda, izintombi, nabantwana abancane babhubha bonke kanyekanye.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Izinengiso ababethembekileyo ababebubula futhi bekhala ngenxa yazo yizo zonke ezazingabonakala ngamehlo anomkhawulo; kodwa izono ezimbi kakhulu kunazo zonke, lezo ezavusa umona kaNkulunkulu omsulwa nongcwele, zazingembuliwe. UMhloli omkhulu wezinhliziyo uyasazi sonke isono esenziwa ekusithekeni ngabenza okubi. Laba bantu bagcina bezizwa bephephile ezinkohlisweni zabo futhi, ngenxa yokubekezela kwaKhe, bathi iNkosi ayiboni, bese benza sengathi Ulishiyile umhlaba. Kodwa Uyakuveza ukuzenzisa kwabo, futhi Uyakwembulela abanye lezo zono ababeqikelela kakhulu ukuzifihla.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Akukho ukuphakama kwesikhundla, isithunzi, noma ukuhlakanipha kwezwe, futhi akukho ndawo emsebenzini ongcwele, okuyakuvikela abantu ekunikeleni izimiso zabo uma beshiyelwa ezinhliziyweni zabo ezikhohlisayo. Labo ababebhekwe njengabafaneleyo nabalungileyo babonakala bengabaholi ekuhlubukeni nasebeyizibonelo ekungabi nandaba nasekusebenziseni kabi izihe zikaNkulunkulu. Inkambo yabo embi angeke asayibekezelele, futhi ngolaka lwaKhe ubaphatha engenasihe.”

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Kungokungabaza lapho iNkosi isusa ubukhona bayo kulabo ababusiswe ngokukhanya okukhulu, nabazwile amandla ezwi ekukhonzeni abanye. Bake baba yizinceku zayo ezithembekileyo, zathandwa ngobukhona bayo nangokuqondisa kwayo; kodwa basuka kuyo base beholela abanye ekudukeni, ngakho-ke balethwa ngaphansi kokungathokozi kukaNkulunkulu.” Testimonies, volume 5, 211, 212.

Back to Articles