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English to Yoruba: To God Be The Glory General field: Art/Literary Detailed field: Religion
Source text - English
To God Be the Glory
By Harold Camping
Printed and Published by Family Stations, Inc.
Oakland, California 94621 USA
2008
To God Be the Glory
Contents
Preface
Chapter One. The Mystery of Coming to Truth
Chapter Two. The Bankruptcy of the Traditionally Understood Judgment Plan
Where Is God’s Mercy?
Man’s Love for Man
Chapter Three. God, The Judge of All the Earth
God’s Judgment Process
What Is Hell?
The Lake of Fire
The Rich Man and Lazarus
Chapter Four. When Did Christ Die?
Christ Demonstrates What He Did to Save Us
It Is Finished
The Wonderful Pardon
Chapter Five. God’s Judgment Plan
The Non-Elect Who Die Before the Day of Judgment
The Elect Who Have Not Yet Become Saved
Those Who Are Saved and Are Presently Living in this World
The Non-Elect Who Are Still Alive on May 21, 2011
The Resurrection of the Unsaved Dead
Believers Judging the Unsaved
The Battle of Armageddon
Summary
Every Eye Shall See Him
Chapter Six. A Kingdom Created to Demonstrate the Glory and Wisdom of Christ
The Elect: 200 Million People
Millions of Unsaved People Have Died Unaware of the Wrath of God
Chapter Seven. Salvation
Scripture Index
PREFACE
This book is a sequel or a follow-up to the book We Are Almost There! In the book We Are Almost There!, we were able, by God’s mercy, to show that the Bible teaches with absolute certainty that the beginning of the day of judgment, which coincides with the day of the rapture, is May 21, 2011. God has made this startling information available to us precisely as He had promised. In Ecclesiastes 8:5-6, God declared:
. . . a wise man's heart discerneth both time and judgment. . . . to every purpose there is time and judgment, . . . .
Throughout the church age, God had hidden this time information, and an understanding of God’s judgment plan, from all of mankind, including the churches. And in addition to that, God placed many statements in the Bible that taught that Christ would come as a thief in the night. This was done to keep the churches focused on sending the Gospel into the world (see Acts 1:6-8).
Because the time information is tightly linked to God’s judgment plan, God’s judgment plan was also altogether wrongly understood throughout the 1,955 years of the church age. However, it is God’s purpose that during these closing years of the earth’s existence, the true believers are to warn the world of God’s timetable and His intention to destroy this world. He has given the true believers a great amount of precise information concerning the details of the time of the end of the world. Because of the tight link between God’s timetable for this awesome event and the judgment, He has also given the true believers a great amount of detailed information concerning His judgment plan. God has given this information to the true believers so that they, like Noah and Jonah, can warn the world of this impending disaster.
This end-time revelation of time and judgment is evidence of the unfathomable love and mercy of God. How many people in the wicked city of Nineveh would have cried to God for mercy if the prophet Jonah had simply told them that someday, the God of Israel would destroy them because of their wickedness? How many people in the churches are crying to God for mercy because they have been taught that someday, Christ will come as a thief in the night?
As a matter of fact, the teaching that Christ will come as a thief in the night is a very comfortable teaching. The church age began over 1,900 years ago, and Christ has not come to end the world’s existence. Therefore, people can reasonably believe that it is highly unlikely that He will come in our lifetime. Whether they realize it or not, people in the churches, about two billion persons, have developed a love for this world. Except for things such as warfare and pestilence, this world is a wonderful place to live. It is here that mankind can find friends, happiness, careers, pleasure, purpose, etc. It is not a perfect world, but people would surely rather live in it than die and lose all of that potential. Thus, they do not want to think about this world coming to an end.
And so, except for the true believers, who are aware that God has given a precise time for the end, and who believe with all their heart that it is true and accurate, the rest of the world will insist either that Christ will come as a thief in the night, or that the end of the world will not come as long as mankind continues to solve problems, like global warming, etc.
This book, therefore, will be read and appreciated only by those who truly trust God and realize that it is a great blessing and the mercy of God that He is supplying this information to those who fully trust the Bible. We highly recommend that the reader of this book also read We Are Almost There! Both of these books are available free of charge from Family Radio. To request a copy, write to Family Radio, Oakland, California, 94621, USA, or call 1-800-543-1495 toll free. They are also available on the web at www.familyradio.com.
Chapter One. The Mystery of Coming to Truth
The way each person thinks and believes is a product of the ideas he has accepted to be true and trustworthy. These ideas may have been presented to him in the past or they may be new ideas that are presented today. As additional ideas are presented, they will be filtered and tested in the light of the ideas that he has already accepted to be true and trustworthy.
This is certainly the situation that exists when it comes to religious understanding. Once we have learned certain religious ideas, and we have accepted them as truth, it seems impossible to accept any ideas as truth that are not in agreement with the ideas that we have already accepted as truth.
Thus, the well-trained Roman Catholic ordinarily will remain a Roman Catholic, the Baptist a Baptist, the Buddhist a Buddhist, etc. This is why most of the dear people who are members of a church cannot accept the idea that God is finished with the churches, and He has commanded people to flee from the churches, and that Satan has been installed to rule there, and that the Holy Spirit has abandoned the churches so that no one under the authority of any church can become saved.
These dear people have been taught, and have accepted as truth, that their local church is a divine institution, that God reigns over it, and so, the gates of hell can never prevail against it. That understanding has become locked into their thinking as an undebatable truth. Therefore, any idea presented to them from the Bible is filtered through and tested by their doctrine, which they are absolutely certain is the truth.
When they are presented with new ideas from the Bible that teach that we have come to the end of the church age, they are incapable of examining them with any objectivity. However open they believe they are to the truth of the Bible, in actuality, they are altogether unable to come to new truth. That is why in our day, so few people are leaving the churches in obedience to God’s command to flee from them.
This situation has become extremely serious in our day because of at least three very significant reasons. They are as follows.
1. We are living in a world that is very near the end of time. And at the time of the end, God planned to take off the seals that He had placed on a great amount of end-time information in the Bible. Therefore, we should expect that a great amount of information that previously we had considered to be truth from the Bible, now must be restudied.
2. We are in the time period called the great tribulation, when God is testing those who claim to be true believers. The nature of the true believer is that he wishes to be true and obedient to anything and everything in the Bible.
3. By means of these tests, God is separating the wheat, that is, the true believers, from the tares, those who trust that they are true believers, but they have not become saved.
This time of testing encompasses the entire 8,400-day (23-year) period of the great tribulation, which began on May 21, 1988, and continues until May 21, 2011. On that day, the day of judgment begins, and it continues until October 21, 2011.
The Bible is a spiritual book, and the only way that anyone will correctly understand truth from the Bible is if God opens his spiritual eyes. Therefore, knowing that we have accepted as truth some preconceived and false ideas, which we of ourselves will never be able to surrender, we must go to God, pleading for His mercy, praying that He will unlock our minds from any thought or idea that is contrary to His Word.
The problem of our inability to surrender ideas that the Bible presently shows us to be false is very grievous in our day also in connection with another important area of truth, that is, the time information in the Bible. The fact is that a lot of us analyze the problem of time by using the Bible’s time information as an illustration.
The 70-page book We Are Almost There! is a product of 50 years of earnest Bible study concerning the timeline of history. In addition, the material in that book has been subjected to thousands of hours of discussion on the Family Radio program, the Open Forum. The conclusion of all this study is the truth that Christ will not come as a thief in the night, but on a day, a month, and a year that God has disclosed to His true believers in the Bible.
Now, suppose that the book We Are Almost There! is given to an intelligent, devout church member who has always been taught that Christ will come as a thief in the night. He agrees to read this book and give it a fair, honest appraisal. After reading the first few pages, he discovers that it does not teach that Christ will come as a thief in the night. Immediately, his defenses are alerted, and he might think, “This book is heresy. I know too many verses that teach that no one can know the time of Christ’s return. It would be wrong for me to read any more of this heretical book.” And in his heart, he feels he has made an honest, fair appraisal of this book.
What he fails to realize and cannot realize because of the lock that is on his heart, is that, indeed, throughout the church age, all that God permitted any true believer to know about the end was that Christ was coming as a thief in the night. Already, in Acts 1, the apostles asked the question, as we read in verse 6:
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
They wanted to know when the kingdom of God would be completed. And Jesus answered them, as we read in verses 7 and 8:
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
In other words, there is a job to be done, which is to bring the Gospel into all the world. That was the task of the church during church age, and they were not to be preoccupied with wondering about the time of the end.
Therefore, God made it very clear that all that could be known throughout the church age was that He was coming as a thief in the night. No one could know the day or the hour of His return. For approximately 1,900 years, during the time of the church age, there were no clues.
But the true child of God continually reads his Bible and always wants to know more of God’s truth. And then he discovers from Ezekiel 3:17 and Ezekiel 33 that he is a watchman who must warn the world of the time of Christ’s return. And then time information begins to surface, beginning with the information that the year of creation was 11,013 B.C. Slowly, the timeline of the world’s history opens up. He can begin to understand the importance of time information in the Bible.
This is surely a way in which God is helping many people to test themselves, to see whether they are actually serving a god that is their church, their pastor, their creeds, or anything other than the God of the Bible. This, indeed, emphasizes that we are all utterly dependent upon the Holy Spirit to lead us into truth. How wonderful that we can humbly pray, and admit that in our own ability and wisdom, we know nothing. We can beg the Lord to open our eyes to truth.
There is an additional major testing program that God has placed in the Bible that is taking place during these 23 years (8,400 days) of the great tribulation. It has to do with God’s judgment process.
Throughout the church age, the normal understanding of God’s righteous judgment upon the wicked could be summed up by the idea that on the last day, Christ will sit upon a judgment throne. Each of the wicked who had previously died will be alive again to take their turn, along with all of the wicked who had not died, to be individually judged by Christ. They will be found guilty of innumerable sins and be sentenced to a place called hell, where they will be in torment forevermore.
Basically, that is the locked-in mind set of most of the peoples of the world who have any trust in the Bible at all. It is true whether they are still in a local church or whether they have left the church because they understand that the church age has ended. That has been the basic understanding of most of the churches throughout the church age. These dear people, therefore, believe that they can, in an unbiased, objective way analyze any verse of the Bible that might relate to judgment and come to truth. However, without the Holy Spirit unlocking their minds, they cannot come to truth.
But at this time, when we are so close to the end of time, and God has revealed an exceedingly great amount of new truth about the church age and the timetable of the end, He has also revealed much new truth about the judgment process. In fact, we will discover that the traditional understanding of Christ as Judge on the last day, that He would send the wicked to hell to forever suffer the agony of God’s wrath, does not identify with any precision at all with the true teachings of the Bible concerning God’s judgment process.
Chapter Two. The Bankruptcy of the Traditionally
Understood Judgment Plan
During the past few years, we have learned that just before the day of judgment there is an 8,400-day (23-year) period called the great tribulation. During this period of time, God is especially testing all the people in the churches, are they true believers or not. That is, are their minds locked into preconceived ideas held by their church, or are they ready to listen to and obey all that the Bible teaches, even though many doctrines are only now being revealed.
During the great tribulation period, in which we are now living, we discover that God uses many tests that serve to separate the wheat from the tares. This time of testing is decreed in Revelation 3:10, where we read:
Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
In this verse, the phrase “the hour of temptation,” or trial, identifies with the 8,400-day great tribulation. During this time, many trials or testings are taking place. Some examples of the things we have learned are as follows.
1. The church age has come to its end.
2. The precise date of judgment day.
3. A correct understanding of God’s judgment process.
4. A correct understanding of all that is involved in becoming saved.
5. An understanding that God had hidden many important truths in the Bible that would be revealed only near the end of time.
6. We are to send the message to the world that salvation is still possible today, and will continue to be possible until the last day of the great tribulation, May 21, 2011.
7. We must warn the world that when judgment day comes, there never again will be the possibility of salvation or any aspect of God’s mercy.
The Bible is exactly the same today as it was when it was completed, about 1,900 years ago. However, until our day, no one, regardless of how brilliant and faithful they were, or how humbly they served God as their Savior, no one was able to accurately determine from the Bible the year of creation, the year of the Noachian flood, or the date of the birth of Jesus. Likewise, no one was able to accurately understand the many details of God’s judgment process.
Consequently, as previously noted, throughout the church age the common agreement among the most dedicated theologians and Bible students was that one could not know, with any precision, the time of Christ’s return at the end of the world. It was generally agreed upon that the statement in the Bible that Christ would come “as a thief in the night” (I Thessalonians 5:2, II Peter 3:10), settled the question of the time of Christ’s return.
Likewise, in regard to the nature and character of God’s judgment on the unsaved, it was commonly understood that at the end of time, Christ would visibly appear to judge all of the unsaved of the world. Those who had died would be resurrected to conscious existence in order to be judged. And then those who are alive at the end of time and those who were resurrected would be found guilty and sentenced to eternal conscious suffering somewhere in a place called hell. Passages such as II Corinthians 5:10 and Romans 14:10-11, and others, appeared to plainly teach that.
But God made a promise in Ecclesiastes 8:5-6, where we read:
Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
And God declared in Daniel 12:9:
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
Since time and judgment are intimately associated with the time of the end, we can therefore expect that because we are so very near the end, we will at this time know much more about the timeline of history and the details of God’s judgment process.
Indeed, we have already learned, entirely from the Bible, the precise day, month, and year when the rapture will occur, that is, when all the believers will be caught up into heaven. We also have learned, with great precision, when the universe and the earth and all its works will be completely destroyed by fire.*
*This information is carefully set forth in the book We Are Almost There!, which is available free of charge from Family Radio.
In a similar manner, at this time, God has opened up our understanding so that we can know far more about God’s judgment program. God has revealed with great clarity the timeline of the events of the end of the world, and that assists us so that we now have a more accurate understanding of His judgment program.
We will discover that God’s judgment program began before sin entered the world, and it will be completed when the earth and all of its works are burned up (II Peter 3:l0).
As we carefully examine God’s judgment plan, we will examine some key words, like “death” and “destruction,” and also, things such as shame, loss of inheritance, great physical pain, and finally, annihilation. However, before we do that, we might take note of some of the fallacies and difficulties that are an intrinsic part of the traditional understanding of God’s judgment process.
Virtually every church throughout the church age believed that one of its primary tasks was to teach people how to become saved. Therefore, every church developed an altogether unbiblical plan, which they believed was fully in agreement with the Bible, whereby they taught that salvation could be assured to those who followed their plan.
An exceedingly important part of their plan was the stern reminder that the alternative to salvation was eternal damnation. Their usual understanding of eternal damnation was that the unsaved would be tormented under God’s wrath forever and ever in a place called hell. They believed that such a horrible consequence of sin should greatly assist and encourage people to understand their great need for salvation.
People were told that they could receive this salvation, and consequently, be guaranteed that they would never have to suffer hell, if they faithfully followed the salvation plan being taught by the church or the evangelist. It might involve things such as water baptism, the sinner’s prayer, a profession of faith, church membership, giving of tithes, observance of the Eucharist or the Lord’s table, accepting Christ, etc. Once they were assured by the church pastor, priest, elders, or deacons that they had become saved, they also received the enormous comfort that they would never end up in an eternity of hell.
Very early on, a problem arose. Suppose a child died unsaved. Since even one sin makes man as guilty as if he had broken the whole law (James 2:10), then according to that doctrine, the unsaved child who died would suffer in hell forevermore. This would mean that a little child would receive infinite torment for his childish sins.
Is it really true that a merciful, just God would bring that child into such terrible suffering forevermore because he or she had died unsaved? This serious question was faced by the church theologians, and various solutions to this question were developed and became an important part of each church’s dogma.
For example, the Roman Catholics developed the idea that if the child was baptized as an infant, that would wipe away any guilt from the original sin of Adam. It would also place the child under the care and security of the church, which, if its rules were carefully followed, would guarantee that God’s wrath would never come to that person.
The Reformed churches followed a somewhat similar plan, even though they were far closer to truth than the Roman Catholics. They also believed and taught that the baby that was baptized by the church came into a spiritual covenant relationship with God, so that if the rules of the church were faithfully followed, salvation would be assured.
The churches that followed the Arminian doctrine of free will, such as the Baptist churches, developed an entirely different solution. They decided that the Bible taught that there is an age of accountability. That is, until a child reached a certain age, it was not accountable to God for any sins, and therefore, could not be threatened by hell until it reached a certain age. Thus, if a child died before he reached that age, he or she would not be punished by God.
All of the above doctrines have no Biblical validation, even though to the present day, they are taught with utmost sincerity in churches throughout the world.
Where Is God’s Mercy?
And another problem arose in connection with the conclusion that the punishment for sin is to be tormented forevermore in a place called hell. A great many people who ridiculed the Bible raised a very plausible question, “You say the God of the Bible is merciful and just, so, do you really believe that a merciful and just God would torture a person who has lived a decent, moral life by placing that person in a place called hell, where he or she will intensely suffer forevermore? What kind of God is your God of the Bible? And how does that idea agree with the statement in the Bible that God has no pleasure in the death of the wicked?” (Ezekiel 18:23 and 32).
These kinds of questions have been seriously considered by many churches. As a consequence, they have developed another approach to encourage people to accept their do-it-yourself salvation plan. Instead of emphasizing the negative, that is, an eternity of suffering, they changed their salvation presentation to emphasize the positive and said, “God loves you, and He has a wonderful plan for your life. You can be a part of this plan by accepting Jesus.” In other words, “Join us, and then you no longer have to worry about the fear that, from time to time, comes into your mind and heart because you know that there is a God, and someday, you must answer to Him.” These churches had not abandoned the idea of eternal suffering, but for them, it is simply ignored insofar as being something about which they should be seriously concerned.
We might further note that the Bible teaches that, “the wages of sin is death . . . ” (Romans 6:23a). The typical, traditional teaching effectively declares, “The ‘wages of sin’ means that on the last day, any who are not God’s elect (those who did not become saved) must come to life so that they can stand before Christ as their Judge. There they will be found guilty, and therefore, sentenced to an eternity of endless pain and agony in a place called hell.” Those who hold the traditional position will not admit this, but to be consistent with their understanding of judgment, it also means that because we are conceived and born in sin (Psalm 51:5), every non-elect baby who is aborted, and every baby who dies, and every non-elect young child who dies, also must be subject to this terrible judgment process.
The horrible man-made traditional idea of God’s judgment process is in terrible denial of the law of God. The idea was designed with little or no understanding that the entire Bible, which is the Word of God, is therefore, the law of God. Effectively, statements like “the wages of sin is death,” and “in the day that thou eatest thereof thou shalt surely die,” are looked upon as instructions from the mouth of God, rather than as the very law of God.
It is absolutely imperative that we understand that the Word of God is completely identified with Christ Himself. God says, “And the Word was made flesh, and dwelt among us” (John 1:14a). The Word of God is absolutely as authoritative as Christ Himself. Hebrews 4:12-13 declares:
For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
Thus, when God told Adam that in the day he ate of the forbidden tree he would die, God was declaring His law to Adam. That law had the full authority of Christ Himself over Adam, so that when Adam disobeyed that law, Adam instantly was condemned by that law to death.
When God destroyed Sodom and Gomorrah and the world of Noah’s day, those people did not need to first stand before Christ as the Judge so that they could be sentenced to death. They had broken the law of God, and each time they sinned, the law of God again condemned them to death.
In fact, the moment any unsaved person dies, regardless of how he dies, it is actually the moment that he is being executed as payment for his sins. Because the traditional teaching of God’s judgment plan did not take into account that the entire Bible is the law of God, and that each word is as authoritative as Christ Himself, it is a judgment plan designed in the mind of man. Because God’s plan was to hide many truths about time and judgment so that they would not be revealed to mankind until very near the end of time, the Bible was written in very complex and confusing language. It was God’s intention that no one could understand all that the Bible teaches about time and judgment until our day. It was God’s plan that these important truths would not be understood until the world was near the end of time. Thus, God allowed the incorrect traditional understanding of God’s judgment process to be taught in the churches, even as He allowed churches to teach a do-it-yourself salvation plan.
So, even today, there are earnest, well-meaning Bible students who continue to try to justify the traditional understanding of God’s judgment plan by carefully examining phrase after phrase found in the Bible. However, they filter these phrases through their preconceived traditional and incorrect understanding of God’s judgment program that they believe to be correct. It is an impossible and hopeless task because the traditional judgment plan does not recognize the complete authority of each word in the Bible as being the law of God.
In summary, we can certainly say that throughout the church age, there were unresolved issues in connection with a true understanding of the punishment for sin. This is entirely understandable when we remember that a great amount of information concerning the details and character of the end of time had been sealed in the Bible so that it could not be understood. God made the language of the Bible very complex and difficult to understand so that these truths would remain hidden until very near the end of time.
However, as we approach the end of time, it is God’s intention that a great amount of information of this nature would become known. Sadly, the truths that are now being revealed will be resisted by the churches, which are trusting altogether in their confessions, dogmas, and theological conclusions. This is especially so because we will find that the idea of suffering eternally in hell as a consequence of sin is not true. Thus, a major means or cudgel that was used to encourage people to become saved has been removed.
Moreover, churches are very content with their present understanding of the Bible. They do not understand, or wish to understand, that it was God’s plan that in these last days, much additional truth would flow from the Bible. For example, we learned earlier in this study that throughout the church age, the churches concluded, based on their careful study of the Bible, that Christ would come as a thief in the night. However, now that we are very near the end of time, God has given the true believers sufficient information, which has come only from the Bible, so that we know with great accuracy the day, the month, and the year of the end of time.
Likewise, we are now learning from the Bible a great amount of more clearly detailed information concerning judgment. Remember what we learned from Ecclesiastes 8:5-6, where God says:
Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
We should not be surprised that the churches continue to resist the conclusions concerning time, which we have learned from the Bible, and that they will resist the conclusions that concern the character and nature of judgment, which also are a result of careful Bible study. But we should rejoice that since we are so near the end of time, God is revealing to the true believers much Biblical truth that had been hidden in the Bible for the past 1,900 years.
Man’s Love for Man
Before we leave our present examination of the traditional understanding of God’s judgment process, we will look at one other matter that focuses on this subject. It relates to God’s command that we are to love our neighbor.
In Matthew 22:36, Jesus was asked:
Master, which is the great commandment in the law?
In verses 37 to 40, we read Jesus’ answer:
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.
Based on John 14:21, we know that to love God is to keep His commandments. There we read:
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
We also know that His commandments are the entire Bible. The saved person, the true believer, therefore, has an intense ongoing desire to be obedient to the entire Bible.
However, in the same setting that God says to love God with all your heart and soul and strength and mind, He gives the command that you shall love your neighbor as yourself. Thus, God is singling out one aspect of our love for God by emphasizing the need to love our neighbor. Not only is He calling special attention to our love for our neighbor, but He is also giving us a standard by which we are to measure our love for our neighbor. That is, our love for our neighbor is to be equal to our love for ourselves.
We learn from the parable of the good Samaritan (Luke 10:29-37), that our neighbor is anyone who needs help. This, of course, assures us that anyone who is not saved needs spiritual help, and thus, is our neighbor. Therefore, in actuality, our neighbor is anyone in the world. That is why we send the precious Gospel into the world. Anyone who is not saved needs our help. And of course, God utilizes the Bible to save those who are chosen to be saved.
Since we are to love our neighbors as ourselves, we are to truly desire the highest good for them. That highest good is salvation. However, what is the situation if a person dies unsaved? Do we still love him? The Bible answers that question in Matthew 5:44, where we read:
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
The likelihood that many of these enemies will become saved is exceedingly remote. And yet, we are to love them. Our love for the unsaved even after their death is demonstrated by David and by Jesus. For approximately the last 15 years of King Saul’s life, he tried every way possible to kill David. And yet, when King Saul died, David expressed his sorrow and love in verses such as II Samuel 1:19 and 24, where we read:
The beauty of Israel is slain upon thy high places: how are the mighty fallen! . . . . Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.
And in II Samuel 2:5, where we read:
And David sent messengers unto the men of Jabeshgilead, and said unto them, Blessed be ye of the LORD, that ye have shewed this kindness unto your lord, even unto Saul, and have buried him.
David showed love and respect for his dead enemy, King Saul, but he expressed his love even more greatly for his very wicked son, Absalom. When Absalom was about 25 years of age, he began to plot against his father, David. His desire was to take the throne of Israel away from his father. In fact, his rebellion and the resultant anarchy became so pronounced that David was forced to flee from Jerusalem so that Absalom would not kill him.
However, David’s abiding love for his wicked, treacherous son, who finally was killed by a general in David’s army, is keenly expressed in II Samuel 18:33, where we read:
And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
David’s love for Absalom expresses the love we are to have for our neighbor. We are not to rejoice over the death of an enemy, but we are to be saddened that they experienced the punishing wrath of God that comes upon all the unsaved.
Even more dramatically, we see the love of Christ for those who must experience God’s wrath. In Luke 19:41-44 we read:
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
In these verses, we read that Jesus wept over Jerusalem, which in this context represents all the unsaved within national Israel and all those who remain in the churches, who will experience the full measure of God’s wrath for their sins. They have been especially blessed because of what they have learned from the Bible. They have learned so much about God’s love and mercy. But they have twisted Bible truths into doctrines that are more pleasing to them. They have continued to walk in their pride. We might look upon them as being spiritual anarchists, who most certainly deserve the wrath of God.
But Jesus weeps over them. Imagine, God Himself weeping because He must punish those who are in rebellion against Him. It is no wonder that we read in Ezekiel 33:11:
Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; . . . .
We are learning that God must bring punishment upon our unsaved loved ones and friends, and upon everyone in the world who remains unsaved, and that fills us with sorrow and sadness. But that sadness is greatly reduced because we know our friend can no longer suffer once he is dead. However, if the traditional understanding is correct, that is, the unsaved will be eternally tormented in a place called hell, we should indeed be grief-stricken when our unsaved friend dies. If our friend had carelessly lived in this world, enjoying all the fun and pleasures the world provides, but despising the Bible, we would continue to grieve long after his death when we thought of his eternal, continual suffering.
But now, the Bible provides correction to our understanding of judgment. Even though our friend died despising the Bible, even though it is terrible that he has been denied the wonderful inheritance of eternal life and the joy and glory of being joint-heirs with Christ in the new heavens and the new earth, and even though it is terrible to realize that his death is a shameful execution under the curse of God, there is good news. At least we can be absolutely assured that the death of our friend means that he will never again be subject to pain and suffering. For his life, there has been closure.
Sadly, many people who truly believe that they are saved have become exceedingly angry at the teaching set forth in the Bible and described in this book. We cannot help but be puzzled by their angry reaction. We know that there are a great many people who are convinced they are saved, but who are actually not saved. However, because they are fully convinced they are saved, they try their best to live like a saved person. But because they are not saved, it means that both in body and soul, they love this world and all of the joys it can bring. Therefore, to try to live as a saved person is a constant uphill climb. In their hearts, they love the world, and because they believe they are saved, they know they are not to love the world. So, life is quite difficult and unhappy for them. They must live like they do not want this world, and yet, they desperately want this world.
The problem arises when a friend dies, a friend who could not care less about the Bible, and who freely enjoyed all the happiness this world can bring. This friend must pay dearly for the happiness he enjoyed from this world. By the traditional view of judgment, he should be in eternal torment in a place called hell. Has the one we are considering, who believes he is saved but actually is not, considered the terrible thought that if he, himself, is still unsaved, then according to the traditional view, he must be punished forevermore in a place called hell? How terrible that would be.
However, now we learn that the traditional view of God’s plan for punishment upon sin is bankrupt. It entirely denies the mercy, the compassion, and the justice of God. It is entirely designed after the wisdom of man. There is no truth in it. The traditional view discloses the inherent cruelty and lack of mercy that is part of the nature of unsaved mankind. It may be appropriate to warn that we must never try to supplant God’s plan of mercy and justice with our concept of mercy and justice.
God gives this gracious promise in Ecclesiastes 8:5-6:
Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
For thousands of years these words have been read by theologians and Bible scholars without understanding. This is because time and judgment have everything to do with the end of time, and it was God’s purpose to seal this kind of information, and only reveal it at the time of the end (Daniel 12:4). God assures us of this as we witness how God, at this time in history, when we are so very close to the end of the world, has revealed with many proofs the very day and year when this world will end. Thus, today, every wise man, that is, every true believer, can know from the Bible about God’s timetable of history all the way to the last day (see We Are Almost There!).
But this promise of Ecclesiastes 8:5-6 also speaks of “judgment.” The word “judgment” is sometimes used as a synonym for the words “law” and “commandments” and “precepts.” For example, we read in Psalm 119:106, “…I will keep thy righteous judgments.”
However, ordinarily, the word “judgment” or “judgments” is used to signify the consequence of breaking the law of God. This is the way it is used in the verses in Ecclesiastes that we are presently examining, where we read, “Because to every purpose there is time and judgment.” That is, to every purpose there is both a time when it will be accomplished and a consequence that results from the accomplishment of that purpose. That consequence is judgment or punishment, if what was done violated the law of God.
We have learned that the major teaching of the time information in the Bible focuses on the end of time, when all of God’s judgment activities will be completed. Therefore, we can readily understand why time and judgment are linked together in these verses. All of God’s judgment processes will be completed at the end of the world.
We are not surprised that the traditional position that most of the churches have taught throughout the church age (i.e., Christ will come as a thief in the night, II Peter 3:10), has been altogether supplanted by the additional revelation God has given us. Strictly from the Bible alone we have learned that we can know the very day, month, and year of the end-time events. However, throughout the church age, it was God’s intention that the churches were to teach that Christ would come as a thief in the night. We know that this is true because of what we read in Acts 1:6:
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
The apostles, who headed up the early church, wanted to know when God would complete the restoration of the kingdom of God. In their minds, they were looking for Him to set up an earthly kingdom. Christ answered them, as we read in Acts 1:7:
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
Then Jesus teaches more about the character of the kingdom. Acts 1:8 states:
But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
These three verses instruct us that during the church age, there would be great curiosity about the timing of the end. However, the church throughout the church age was not to be interested in that question, but they were to focus entirely on the mandate given to them, that is, to send the Gospel into all the world. Therefore, throughout the 1,955 years of the church age, they were to understand that no one could know the time of the end, but that Christ would come as a thief in the night.
However, near the time of the end of the world, the true believers had to be given the precise timing of the end. Therefore, in our day, God has opened our eyes to an accurate understanding of the entire timeline of history so that we can know the precise day, month, and year of the end. This enables the true believers to carry out our responsibility to warn the world. Every believer is a watchman. We read in Ezekiel 33:2-7:
Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me.
In I Thessalonians 5:2-6, we read about the shift from teaching that Christ is coming as a thief in the night to the teaching that we are watchmen. Therefore God’s program called for a knowledge of time and judgment.
Since time and judgment are so closely linked together, does this mean that the traditional teachings on judgment are also to be supplanted by the new teachings from the Bible?
This is precisely what we are finding to be true. The key to this truth is that time is completely interwoven into the fabric of God’s judgment processes. Therefore, the secure knowledge of the final timetable of earth’s history has necessitated an entire re-analysis of any traditional view of God’s judgment processes.
In other words, it was impossible to have a Biblically correct view of judgment until we first learned, strictly from the Bible, an altogether correct view of time. Since God revealed so much new time information, we should not be surprised at the tremendous new truth we will now learn.
When God finally revealed to us the precise timetable of the events of the end of the world, we discovered not only the exact end of the church age (May 21, 1988), and the exact duration of the great tribulation (8,400 days or 23 full years), but also the time of the day of judgment (May 21, 2011 to October 21, 2011). With this precise time information, we also very quickly began to learn more and more about God’s entire judgment process. This is not surprising because, as we have already noted, the Bible links time and judgment together.
Before we examine God’s judgment process more closely, it would be in order to make a few comments about the great tribulation period, which is so closely tied to the day of judgment. Remember, the church age ended May 21, 1988, which was also the first day of the 8,400-day period of great tribulation. In turn, the great tribulation is to end on May 21, 2011, which is the first day of the 153-day period of the day of judgment.
There are two verses in the Bible that appear to make the great tribulation period a part of the day of judgment. The first is Luke 21:22, where we read:
For these be the days of vengeance, that all things which are written may be fulfilled.
The second is I Peter 4:17:
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
The “house of God” is a reference to all the local congregations, which have been abandoned by the Holy Spirit and placed under the rulership of Satan. They are being punished because they have departed greatly from the true Gospel. Thus, they are under judgment. But that is far different from the day of judgment, the five-month period from May 21, 2011 to October 21, 2011, when each and every human being all over the entire earth will receive the final punishment for his sins. This punishment, of course, will not come upon the true believers, who will be raptured, or caught up in the air to meet Christ, on May 21, 2011.
The great tribulation is a time of testing, particularly in the churches, but also in all the world, when God is separating the wheat (the true believers) from the tares (those who believe they are saved, but in actuality, are not).
Revelation 3:10 describes this period as “the hour of temptation.” The word “temptation” can also be translated “trial” or “testing.” We have learned of many tests that God has caused to be in evidence during the last few years. They include important doctrinal subjects and questions such as the following.
1. Can a church show someone how to become saved?
2. Do we understand that at this time God is revealing a great amount of new information from the Bible?
3. Do we clearly understand that every word in the original languages of the Bible came from the mouth of God?
4. The entire Bible is God’s law book to the human race, and it will bring condemnation if not obeyed.
5. The church age ended in 1988, so, no one can become saved while under the authority of a local congregation. In fact, God has placed Satan in the churches to rule there. Thus, God has commanded those who desire to be obedient to God to come out of the local congregations.
6. Throughout the church age, it was God’s intention that the true believers should think that Christ would come as a thief in the night. But now, the true believers should know the precise day, month, and year of His coming. This allows them to faithfully warn the world of the time of the end. If people continue with the idea that He is coming as a thief in the night, it will only lock them in to a path that leads to sudden destruction coming upon them (I Thessalonians 5:1-4).
7. Throughout the church age, God allowed the traditional and completely wrong idea of God’s judgment process to prevail. But now, God is giving us far more insight into the true nature of God’s judgment process. It is also a testing arena, do we truly love our enemies?
8. The whole world is being tested in that they are being warned of the impending end of the world. Will they continue in a state of denial, as did the world in Noah’s day, or will some individuals react to the warning, as did the Ninevites when Jonah warned them of impending destruction?
God declares in Revelation 3:10 that He will keep the true believers from this hour of trial. For the true believers, who dearly wish to obey all of God’s commands, the tests listed above are not a trial because the believers have a desire to be obedient. But for non-believers in the churches and in the world, each one of these tests or trials should tell them that if they refuse to obey, then they are in deep trouble with God.
Wonderfully, the last 6,100 days of the 8,400-day great tribulation period is a time when a great multitude, which no man could number, is being saved.
However, we should now return to the study of a more accurate understanding of God’s judgment process. In the next chapter, we will take a close look at God as the Judge of all the world.
Chapter Three. God, The Judge of All the Earth
In this study, we are trying to learn as accurately as possible God’s judgment plan for this world. A judgment plan obviously must include a judge. That Judge is God Himself. In our minds, we immediately picture a judge before whom an accused person stands. The judge carefully listens and considers testimony from various witnesses and from the accused so that he can determine the guilt or innocence of the accused person, and then assign the appropriate legal sentence if the accused is found guilty.
That is very similar to the traditional view of the Biblical judgment process. In that view, the Judge will be Christ. The accused will be each and every unsaved person. The time will be the end of the world. The sentence will be torment forevermore in a place called hell.
We are now learning that the traditional view is utterly bankrupt. While that view was held by almost all churches throughout the church age, it is founded on man’s understanding of justice rather than the truth of the Bible.
In fairness to those who have held the traditional position, we must realize that it was fostered by the way God carefully wrote the Bible. We have learned that it was not God’s intention to reveal the details of God’s plans for the end of the world until the world had almost come to its end. Therefore, because we are at that time, when the end of the world is very imminent, we now know the precise time of the end. Likewise, it is only now that God is revealing in an accurate way the details of His judgment plan. Therefore, at this time, when God is opening our eyes to Biblical truth that was never revealed in the past, we should learn about the Biblical role of the Judge.
In the Old Testament Book of Judges, we learn about the activities of judges like Joshua, Gideon, Jephthah, Samson, etc. We find that their chief occupation was to destroy the enemies of Israel. That is, they were expected to provide peace and safety to the nation.
In I Samuel 8:20, we read that Israel asked for a king:
That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
And in Judges 2:16, God declared:
Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled [plundered] them.
We see this also in statements such as the following.
Psalm 7:8: The LORD shall judge the people: judge me, O LORD, according to my righteousness, . . . .
Psalm 7:11: God judgeth the righteous, . . . .
Psalm 9:19: Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Psalm 26:1: Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.
Psalm 67:4: O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
Psalm 72:1-4: Give the king thy judgments, O God, and thy righteousness unto the king's son. He shall judge thy people with righteousness, and thy poor with judgment. . . . He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
Psalm 103:6: The LORD executeth righteousness and judgment for all that are oppressed.
Romans 14:10-11: . . . we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
II Corinthians 5:10: For we must all appear before the judgment seat of Christ; . . . .
Revelation 20:12: And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
From these verses we learn that the judge has the task of ruling, or governing, the people. Of course, it includes the task of ascertaining guilt or innocence in the event of a trial. We are already learning that God, as the Judge of all the earth, has given the law of God, the whole Bible, to carry out the task of finding people guilty and sentencing them to the condemnation of hell. (Later we will learn that hell is death.)
However, it should be clear that as God rules the world, every human being throughout his lifetime is standing before God as the Judge of the world. It is God who protects the poor and the fatherless, spiritually speaking, and through His Word brings condemnation each time a sin is committed. As God reigns as the Judge over all the earth, He takes many actions to carry out His Kingly desires. Some examples are as follows.
1. God judged the elect before the foundation of the earth. He put their punishment on Christ who is the Lamb slain from the foundation of the world (Revelation 13:8).
2. God wrote the law of God (the Bible), identifying it altogether with God Himself (the Word became flesh, John 1:14), thus giving the Word of God equal authority with God so that the Word of God condemns.
3. He established the law that Jesus Christ was to be the High Priest who offered the Lamb, and He was also to be the Lamb that was offered.
4. He established the awesome fact that the shame and the curse that Jesus the Lamb of God endured, as He paid for the sins of the elect, were to be viewed in the sight of all the peoples of the earth. God records details of this demonstration in the Bible so that the entire world can read about it.
5. He has decreed that the result of the obedience of the true believers, particularly as shown in the rapture, is a judgment on the unsaved, particularly on those who have had the Bible.
6. He puts down kings and raises up kings.
7. He governs all the affairs of each human being.
8. He determined the timeline of history and established the full judgment process.
9. There is nothing that happens anywhere in the world, at any time in the history of the world, that is outside of His complete knowledge and authority.
10. We will learn that the focus of all the activity of Christ as the Judge of all the earth on the day of judgment will be to deliver all of the true believers safely into heaven, and also to cause the completion of His punishment upon all of the unsaved of the world.
11. As Judge and Ruler of the world, He gave Satan certain ruling responsibilities and allowed him access into heaven during the first 11,000 years of history. Christ also cast Satan out of heaven and took away many of his ruling activities, giving him a deathblow, etc., at the time of the cross.
12. God also installed Satan in the churches to rule over each and every church during the 8,400-day great tribulation and during the 153 days of the day of judgment.
Indeed, in God’s role as Judge and Ruler, His task is far greater and wider than that of a human judge who is assigned the task of discovering the guilt or innocence of the accused.
God’s Judgment Process
Now that we have learned about the wide range of activities that are included under the heading of God as the King, as the Governor, and as the Judge of all the earth, we should now determine the punishment God has decreed for sin. We learn from the Bible that there are five major aspects of that awful punishment. They are as follows.
1. The death of “life in Christ.” Mankind was created with life in Christ, which we call spiritual life. It was the spiritual life with which Adam, and therefore, all mankind, was created. However, it was given to mankind conditionally. If they sinned they would lose this life and become spiritually dead. It is the same kind of life we receive at the moment God gives us a new resurrected soul, except then it is called eternal life because all of our sins have been covered by the blood of Christ. But when Adam disobeyed, he became spiritually dead. He no longer had any life in Christ. He and all mankind who were in his loins became spiritually dead, dead in trespasses and sins.
2. Death of body and soul, which we can call physical death.
3. Enormous shame.
4. Loss of the inheritance of the kingdom of God, in which we would have lived eternally with Christ.
5. Destruction that guarantees that the person judged could never again come to either spiritual or physical life.
In Revelation 20:11-13, we read:
And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
This is a tableau (a three-dimensional picture), of the non-elect (those whom God never intended to save), standing before God. There is a great white throne, which can identify only with God as the Ruler, the Judge of all the earth. The One who sits (rules) upon the throne can be only God, who as the supreme Ruler will bring an end to this universe, from whose face heaven and earth fled away.
The dead are standing there before God. Each and every person in the human race, throughout his lifetime, stands before God. In this context, they are all the non-elect who are spiritually dead from the time they were in Adam (in Adam all die, I Corinthians 15:22). This means that though they are physically alive for a time, from the moment of conception they have no life in Christ. They are spiritually dead. In this tableau we see opened books that obviously have a record of their sins. These people are condemned each time they commit a sin. This is so because the law of God, which is the whole Bible, is used by God to bring condemnation. They are judged by the law of God each time they commit the sins that have been recorded in these books.
There is also a book of life. Their names are not found in the book of life. Therefore, it is not God’s intention to save them. They are all under the sentence of death, and eventually, it will become absolutely certain that they can never become alive again as they are cast into the lake of fire. In Revelation 20, in both verses 12 and 13 the verb “were judged” is in the aorist passive indicative tense, which means they were subject to the continuous past action of being judged. Thus, verse 13 is teaching that in this tableau, the unsaved who have already died and are in the grave, in their lifetime had been continuously under the judgment of God as the Word of God condemned them. As a final part of God’s continuing judgment process in the day of judgment, they will be thrown out of the graves to receive the final shame, and then their remains will be destroyed forever.
In Revelation 20:13 we read about those in the sea. This could be a reference to the spiritually dead who are physically alive and typified by the waves of the sea (Isaiah 57:20; Jude 13). Or it could refer to those who perished in the sea, like those who perished in the flood of Noah’s day. In addition, those in death and hell, or in death and the grave (that is, those who are still physically alive but spiritually dead, together with those who had previously died and had been buried), are also brought to final shame before God during the day of judgment.*
*There are two verses that must be looked at more carefully. Both of these verses appear to teach that for certain, every human being must appear before the judgment throne of God to give an account of their sins. These are Matthew 12:36 and Romans 14:12. In our King James Bible we read, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment,” and “So then every one of us shall give account of himself to God.” In both verses the teaching should be “to give or make payment.” The payment is the wrath of God, which is death. At the end of time, the unsaved receive punishment as payment for their sins. The condemnation that calls for this punishment occurs with each and every sin.
Finally, death and hell, or death and the grave, are thrown into the lake of fire. In I Corinthians 15:26, we read:
The last enemy that shall be destroyed is death.
Later we will learn that the lake of fire is called the second death, and it emphasizes that the unsaved will never, never again come to any conscious existence or life. They will have ceased to exist.
What Is Hell?
The word that is most often associated with the judgment of God upon sin is the word “hell.” What can we learn from the Bible about this word? In the Old Testament it can be found more than 30 times and is always the Hebrew word “sheol.” The word “sheol” is also translated more than 30 times as the word “grave” and three times as the word “pit.”
In the New Testament, the Greek word “hades” is usually translated “hell” but also can be translated “grave.” Additionally, a few times, the word “hell” comes from the Greek word “gehenna” and once from the Greek word “tartaroo.”
The Hebrew word “sheol” and the Greek word “hades” can be translated as the word “hell” or as the word “grave,” depending upon the context. At times the context will permit either translation, which indicates
Translation - Yoruba
Láti ọwọ́ Harold Camping
Ògo
Ni Fún Ọlọ́run!
Ògo Ni Fún Ọlọ́run
[To God be the Glory! –Yorùbá]
Láti ọwọ́ Harold Camping
A gbé e jáde, a sì tẹ̀ ẹ́ láti ọwọ́;
Famíly Stàtions, Inc.
Oaklànd, California 94621
Títẹ̀ àti Àkọjáde láti ọwọ́ Family Stations, Inc.
Ilu Oakland, ní California 94621 USA
2008
Ògo Ni Fún Ọlọ́run
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Ori Kẹrin. Nígbà Wo Ni Kristi Kú? 32
Kristi Nse Àfihàn Ohun Tí Ó Se Láti Gbà Wá Là 33
Ó Parí 37
Àgbààyanu Ìdáríjì Náà 38
Orí Karùn Ún. Ètò Ìdájọ́ Ọlọ́run 40
Àwọn Tí Kì í Se Àyànfẹ́ ́Tí Wọ́n Ti Kú Sáájú Ọjọ́ Ìdájọ́ 44
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Àwọn Tí Wọ́n Ti Di Ẹni Ìgbàlà Tí Wọ́n Sì N Gbé Inú Ayé Yìí
Lọ́wọ́lọ́wọ́ 45
Àwọn Tí Kì í Se Àyànfẹ́ Tí Wọ́n Sì Wà Láàyè Síbẹ̀ Ní Ọjọ́́ Kọ́kànlélógún, Osù Karùn ún, Ọdún 2011 45
Àjínde Àwọn Tí Ó Kú Láì Di Ẹni Ìgbàlà 46
Àwọn Onígbàgbọ́ N Se Ìdájọ́ Àwọn Aláìgbàgbọ́ 48
Ogun Armageddoni 50
Ìkádìí 52
Gbogbo Ojú Ni Yóò Rí I 56
Orí Kẹfà. Ìjọba Tí A Dá Láti Se Àfihàn Ògo àti Ọgbọ́n Kristi 59
Àwọn Àyànfẹ́: Igba Miliọnu Ènìyàn 62
Ọ̀pọ̀lọpọ̀ Miliọnu Àwọn Tí A Kò Gbàlà Ti Kú Láìmọ̀ Nípa Ìbínú Ọlọ́run....................65
Ìwé yìí jẹ́ àbájáde tàbí àtẹ̀lé sí ìwé nì, A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀! Nínú ìwé A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀! náà, nípa àánú Ọlọ́run, a fi ìdí rẹ̀ múlẹ̀ pé Bibeli n kọ́ni pẹ̀lú ìdánilójú tí ó ga jùlọ pé ìbẹ̀rẹ̀ Ọjọ́ ìdájọ́, èyí tí ó se wẹ́kú sí ọjọ́ kan náà pẹ̀lú ọjọ́ ìgbàsókè, ni Ọjọ́ Kọkànlélógún, Osù Karùn ún, Ọdún 2011. Ọlọ́run ti fi ìfitónilétí tí ó jẹ́ ìyanu yìí sí àrọ́wọ́tó wa ní rẹ́gí bí Ó ti se se é ní ìlérí. Nínú Ìwé Oníwàásù 8:5-6, Ọlọ́run kéde pé:
…aiya ọlọgbọ́n enia si mọ̀ ìgba ati àsa….ohun gbogbo ti o wuni ni ìgba ati asà wà fun…..
Jákèjádò sáà ìjọ, Ọlọ́run ti fi ìfitónilétí nípa àkókò yìí, àti òye ètò ìdájọ́ Ọlọ́run pamọ́, kúrò lọ́dọ̀ gbogbo ìran-ènìyàn, nínú èyí tí àwọn ìjọ wà lára wọn. Àti gẹ́gẹ́ bí àfikún sí ìyẹn, Ọlọ́run fi àwọn ọ̀pọ̀lọpọ̀ gbólóhùn sínú Bibeli tí wọ́n kọ́ni pé Kristi yóò wá bí olè lóru. A se èyí láti jẹ́ kí àwọn ìjọ gbá ojú mọ́ fífi Ìhìnrere ránsẹ́ sínú ayé [ẹ wò Ìse 1: 6-8]
Nítorí pé a so ìfitónilétí nípa àkókò náà mọ́ ètò ìdájọ́ Ọlọ́run ní típẹ́típẹ́, a tún sì ètò ìdájọ́ Ọlọ́run túmọ̀ pátápátá jákèjádò sáà ìjọ tí ó jẹ́ òjìdínlẹ́gbàá ọdún ó dín márùn ún [1955 years]. Sùgbọ́n, ó jẹ́ ète Ọlọ́run pé ní àwọn ọdún tí ó kásẹ̀ ìwàláàyè ayé nílẹ̀ yìí, àwọn onígbàgbọ́ tòótọ́ ní láti kìlọ̀ fún ayé nípa àtẹ́-ètò àkókò ti Ọlọ́run àti ète Rẹ̀ láti pa ayé yìí run. Ó ti fún àwọn onígbàgbọ́ tòótọ́ ní ọ̀pọ̀lọpọ̀ ìfitónilétí tí ó se rẹ́gí nípa àlàyé àkókò òpin ayé. Nítorí àjọsepọ̀ típẹ́típẹ́ tí ó wà láàárín àtẹ-ètò Ọlọ́run fún ìsẹ̀lẹ̀ tí ó ní ẹ̀rù yìí àti ìdájọ́, Ó tún ti fún àwọn onígbàgbọ́ tòótọ́ ní ọ̀pọ̀lọpọ̀ ẹ̀kúnrẹ́rẹ́ ìfitónilétí nípa ètò ìdájọ́ Rẹ̀. Ọlọ́run ti fún àwọn onígbàgbọ́ tòótọ́ ní ìfitónilétí yìí kí wọ́n ba à lè kìlọ̀ fún ayé, bí i Noa ati Jona, nípa àjálù tí ó n rọ̀ dẹ̀dẹ̀ yìí.
Ìfihàn ìgbà ìkẹhìn ti àkókò àti ìdájọ́ yìí jẹ́ ẹ̀rí ìfẹ́ àti àánú Ọlọ́run tí kò ní òdiwọ̀n. Ènìyàn mélòó nínú ìlú búburú Ninefe ni ì bá ti kígbe sí Ọlọ́run fún àánú tí ó bá jẹ́ pé wòlíì Jona kàn rọra sọ fún wọn pé, ní ọjọ́ kan, Ọlọ́run Israeli yóò pa wọ́n run nítorí ìwà búburú wọn? Ènìyàn mélòó nínú àwọn ìjọ ni wọ́n n kígbe sí Ọlọ́run fún àánú nítorí pé a ti kọ́ wọn pé ní ọjọ́ kan, Kristi yóò dé bí olè ní òru?
Kí á sọ òtítọ́, ìkọ́ni pé Kristi yóò dé bí olè ní òru jẹ́ ìkọ́ni tí ó rọrùn púpọ̀. Sáà ìjọ bẹ̀rẹ̀ ní nnkan tí ó lé ní ẹ̀ẹ́dẹ́gbàá ọdún sẹ́yìn, Kristi kò sì tí ì wá láti fi òpin sí wíwà ayé. Nítorínáà, ó mú ọgbọ́n dání tí àwọn ènìyàn bá rò ó pé kò tilẹ̀ seése kí Ó wá nígbà ayé tiwa. Bóyá wọ́n ní ìmọ̀lára rẹ̀ tàbí bẹ́ẹ̀ kọ́, àwọn ènìyàn nínú àwọn ìjọ, àwọn ènìyàn bí i biliọnu méjì, ti ní ìfẹ́ ayé yìí. Yàtọ̀ fún àwọn nnkan bí ogun àti àjàkálẹ̀ àrùn, ayé yìí jẹ́ ibi àgbàyanu láti gbé. Níhìn ni ìran-ènìyàn ti lè ní àwọn ọ̀rẹ́, ayọ̀, isẹ́-àsejẹ, ìgbádùn, ìwúlò, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Kì í se ayé tí ó dá-n-gájíá, sùgbọ́n àwọn ènìyàn yóò yà wà lááyè nínú rẹ̀ jù kí wọ́n kú lọ, tí wọ́n yóò sì pàdánù gbogbo àwọn ànfààní yẹn. Nípa bẹ́ẹ̀, wọn kò fẹ́ ronú bí ayé yìí yóò se wá sí òpin.
Àti nítorí náà, yàtọ̀ fún àwọn onígbàgbọ́ tòótọ́ náà, tí wọ́n mọ̀ pé Ọlọ́run ti fúnni ní àkókò gan an fún òpin náà, tí wọ́n sì gbàgbọ́ pẹ̀lú gbogbo ọkàn wọn pé ó jẹ́ òtítọ́ ó sì se rẹ́gí, àwọn ará-ayé ìyókù ayé yóò fi àáké kọ́rí pé, bóyá Kristi yóò dé bí olè ní òru, tàbí pé òpin ayé kò ní dé níwọ̀n ìgbà tí ìran-ènìyàn bá sì n tẹ̀síwájú láti máa lè yanjú àwọn ìsòro, bí ìmóoru àgbáyé, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ.
Nítorínáà, àwọn tí ó gbẹ́kẹ̀lé Ọlọ́run nítòótọ́ tí wọ́n sì mọ̀ pé ó jẹ́ ìbùkún nlá àti àánú Ọlọ́run pé Ó n pèsè ìfitónilétí yìí fún àwọn tí ó gbáralé Bibeli pátápátá ni yóò kà tí wọn ó sì mọyì ìwé yìí. A rọ̀ àwọn ònkàwé yìí gidigidi kí wọ́n tún kà A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀! Àwọn ìwé méjèèjì yìí ni wọ́n wà ní àrọ́wọ́tó lọ́fẹ̀ẹ́ láti Family Radio. Láti bèèrè fún ọ̀kan, ẹ kọ̀wé sí Family Radio, Oakland, California, 94621, USA, tàbí kí ẹ pè 1-800-543-1495 láìsanwó ìpè. Wọ́n tún wà ní àrọ́wọ́tó lórí ẹ̀rọ ayélujára ní www.familyradio.com.
Ọ̀nà tí ẹnìkọ̀ọ̀kan n gbà ronú, tí ó sì n gbà á gbàgbọ́ dá lórí àwọn èrò tí ó ti tẹ́wọ́gbà bí òtítọ́ àti èyí tí ó se é fi ọkàn tán. A lè ti gbé àwọn èrò yìí síwájú rẹ̀ látẹ̀yìnwá tàbí kí wọ́n jẹ́ àwọn èrò tuntun tí a gbé kalẹ̀ lónìí. Bí a ti n gbé àwọn àfikún èrò kalẹ̀, a ó mì wọ́n wò a ó sì dán wọn wò pẹ̀lú àwọn èrò tí ó ti tẹ́wọ́gbà bí òtítọ́ àti èyí tí ó se é fi ọkàn tán tẹ́lẹ̀tẹ́lẹ̀.
Dájúdájú, bí nnkan ti rí nìyí tí a bá n sọ nípa òye ẹ̀sìn. Ní kété tí a bá ti kọ́ àwọn èrò kan nípa ẹ̀sìn, tí a sì ti gbà wọ́n bí òtítọ́, ó dàbíi pé kì í máa seése láti gbà àwọn èròkérò tí kò bá wà ní ìbámu pẹ̀lú àwọn èrò tí a ti gbà sí òtítọ́ tẹ́lẹ̀tẹ́lẹ̀.
Nípa bẹ́ẹ̀, ọmọ Ìjọ Aguda tí a ti kọ́ dáradára yóò máa jẹ́ ọmọ Ìjọ Aguda, ọmọ Ìjọ Onítẹ̀bọmi yóò máa jẹ́ ọmọ Ìjọ Onítẹ̀bọmi, ẹlẹ́sìn Buddha yóò máa jẹ́ ẹlẹ́sìn Buddha, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Ìdí nìyí tí ó fi jẹ́ pé èyí tí ó pọ̀jù nínú àwọn ènìyàn ọ̀wọ́n tí wọ́n jẹ́ ọmọ ìjọ kan kò lè gbà èrò pé Ọlọ́run ti setán pẹ̀lú àwọn ìjọ, Ó sì ti pàsẹ fún àwọn ènìyàn láti sá kúrò nínú àwọn ìjọ náà, àti pé a ti gbé Satani kalẹ̀ láti máa se àkóso níbẹ̀, àti pé Ẹ̀mí Mímọ́ ti kọ̀ àwọn ìjọ sílẹ̀ tí ó fi jẹ́ pé kò sí ẹnikẹ́ni lábẹ́ ìjọ kankan tí ó lè di ẹni ìgbàlà.
A ti kọ́ àwọn ènìyàn ọ̀wọ́n yìí, tí wọ́n sì ti gbà bí òtítọ́, pé ìjọ àyíká wọn jẹ́ àjọ àtọ̀runwá, pé Ọlọ́run n se àkóso lórí rẹ̀, àti pé, nípa bẹ́ẹ̀, ẹnu ọ̀nà ipò-òkú kò lè borí rẹ̀ láéláé. A ti tì òye yẹn mọ́ ìrònú wọn gẹ́gẹ́ bí òtítọ́ tí kò se é jiyàn. Nítorínáà, èrò yòówù tí a bá gbé kalẹ̀ síwájú wọn láti inú Bibeli ni wọn ó mì wò tí wọn ó sì dán wọn wò pẹ̀lú ẹ̀kọ́ tiwọn, tí ó dá wọn lójú pátápátá pé ó jẹ́ òtítọ́.
Nígbà tí a bá gbé àwọn èrò tuntun láti inú Bibeli tí wọ́n n kọ́ni pé a ti dé òpin sáà ìjọ sí iwájú wọn, wọn ò kún ojú ìwọ̀n láti se àyẹ̀wò wọn láì sègbè. Bí ó ti wù kí wọ́n rò pé àwọn ti gbórí dúró fún òtítọ́ ti Bibeli tó, ní òtítọ́, wọn ò lè wọ̀ inú òtítọ́ tuntun rárá. Ìdí nìyẹn tí o fi jẹ́ pé ní ọjọ́ tiwa, àwọn ènìyàn tí ó kéré níye tó bẹ́ẹ̀ ni ó n kúrò nínú àwọn ìjọ ní ìgbọ́ràn sí àsẹ Ọlọ́run pé kí wọ́n sá kúrò níbẹ̀.
Bí nnkan ti rí yìí ti wá le rékọjá ní ọjọ́ tiwa nítorí ó kéré tán ìdí pàtàkì mẹ́ta. Àwọn nìyìí.
1. A ngbé ní ayé tí ó ti súnmọ́ ìgbà ìkẹyìn gan an. Nígbà tí ó bá sì di ìgbà ìkẹyìn, Ọlọ́run pinnu láti sí àwọn èdìdí tí Ó ti gbé lé ọ̀pọ̀lọpọ̀ ìfitónilétí ti ìgbà ìkẹyìn nínú Bibeli. Nítorínáà, a ní láti retí pé ọ̀pọ̀lọpọ̀ ìfitónilétí tí a ti kà sí òtítọ́ láti inú Bibeli tẹ́lẹ̀, ni a tún gbọ́dọ̀ se àtúnkọ́ wọn.
2. A wà nínú àkókò nínú ìgbà tí a npè ní ìpọ́njú nlá, nígbà tí Ọlọ́run n se àyẹ̀wò gbogbo àwọn tí ó pè ara wọn ní onígbàgbọ́ tòótọ́. Àbùdá onígbàgbọ́ tòótọ́ ni pé ó máa nfẹ́ láti jẹ́ olóòótọ́ kí ó sì gbọ́ràn sí ohunkóhun àti ohun gbogbo nínú Bibeli.
3. Nípa àwọn àyẹ̀wò yìí, Ọlọ́run nyà àwọn àlìkámà, ìyẹn, àwọn onígbàgbọ́ tòótọ́, kúrò lára àwọn èpò, àwọn tí wọ́n gbẹ́kẹ̀lé pé àwọn jẹ́ onígbàgbọ́ tòótọ́, sùgbọ́n tí a kò tí ì gbà wọ́n là.
Àkókò àyẹ̀wò yìí là gbogbo àkókò oní ẹgbàarin lé irínwó ọjọ́ [8400 days], tí ó jẹ́ ọdún mẹ́tàlélógún [23-years] ti ìpọ́njú nlá já, èyí tí ó bẹ̀rẹ̀ ní Ọjọ́ Kọkànlélógún, Osù Karùn ún, Ọdún 1988, tí ó sì tẹ̀síwájú títí di Ọjọ́ Kọkànlélógún, Osù Karùn ún, Ọdún 2011. Ní ọjọ́ yẹn, ọjọ ìdájọ́ n bẹ̀rẹ̀, ó sì n tẹ̀síwájú títí di Ọjọ́ Kọkànlélógún, Osù Kẹwàá, Ọdún 2011. Bibeli jẹ́ ìwé ti ẹ̀mí, ọ̀nà kan soso tí ẹnikẹ́ni sì fi lè ní òye tí ó péye nípa òtítọ́ láti inú Bibeli ni pé tí Ọlọ́run bá sí ojú ẹ̀mí rẹ̀. Nítorínáà, mímọ̀ pé a ti gbà àwọn àsìrò àti èrò èké kan sí òtítọ́, èyí tí àwa fúnra wa kò lè jọ̀wọ́ rẹ̀ láéláé, a ní láti tọ̀ Ọlọ́run lọ, kí a máa bẹ̀bẹ̀ fún àánú Rẹ̀, kí a sì máa gbàdúrà pé kí Ó tú ọkàn wa sílẹ̀ kúrò nínú èrò tàbí ìrònú èyíkéyìí tí ó lòdì sí Ọ̀rọ̀ Ọlọ́run.
Ìsòro àìlèjuwọ́ọ́lẹ̀ wa nípa àwọn èrò tí Bibeli n fi hàn wá lọ́wọ́lọ́wọ́ pé wọ́n jẹ́ èké tún burú jọjọ ní ọjọ́ tiwa ní ìbásepọ̀ pẹ̀lú abala òtítọ́ kan tí ó tún se kókó, ìyẹn ni, ìfitónilétí ti àkókò nínú Bibeli. Òtítọ́ ibẹ̀ ni pé ọ̀pọ̀lọpọ̀ nínú wa máa nse àtúpalẹ̀ ìsòro ti àkókò nípa lílò ìfitónilétí ti àkókò nínú Bibeli gẹ́gẹ́ bí àfihàn. Ìwé olójú-ewé àádọ́rin náà A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀! jẹ́ àbájáde àádọ́ta ọdún ìkẹ́kọ̀ọ́ tí ó jinlẹ̀ nínú Bibeli nípa àtẹ-ètò àkókò nínú ìtàn. Ní àfikún, àwọn èròjà tí ó wà nínú ìwé yẹn ni a ti jẹ́ kí wọ́n là ẹgbẹẹgbẹ̀rún wákàtí ìjíròrò lórí ètò Family Radio, ìyẹn, Gbàgede Àsọyépọ̀. Àbálọ-àbábọ̀ gbogbo ẹ̀kọ́ yìí ni òtítọ́ pé Kristi kò ní wá bí olè lóru, sùgbọ́n ní ọjọ́ kan, osù kan, àti ọdún kan tí Ọlọ́run ti sọ fún àwọn onígbàgbọ́ tòótọ́ Rẹ̀ nínú Bibeli. Ní báyìí, kí a gbà pé ìwé nì A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀! ni a fi fún olórí-pípé, ọmọ ìjọ tí ó fi ara jì tí a ti nkọ́ ní gbogbo ìgbà pé Kristi yóò wá bí olè ní òru. Ó gbà láti kà ìwé yìí kí ó sì fún wa ní èsì tí ó jẹ́ òtítọ́ tí kò fì sí apá kan. Lẹ́yìn tí ó bá kà àwọn ojú ewé díẹ̀, yóò rí i pé kò kọ́ni pé Kristi yóò wá bí olè ní òru. Lójúkannáà, a ta ìdáàbòbò rẹ̀ jí, ó sì lè rò pé, “Ẹ̀kọ́ èké ni ìwé yìí jẹ́, mo mọ̀ ọ̀pọ̀lọpọ̀ ẹsẹ tí wọ́n n kọ́ni pé kò sí ẹni tí ó lè mọ̀ ìgbà tí Kristi n padà bọ̀. Yóò jẹ́ ìsìnà fún mi láti túbọ̀ máa kà ìwé ẹ̀kọ́ èké yìí” Nínú ọkàn rẹ̀, ó sì n rò pé òun ti fèsì tí ó jẹ́ òtítọ́ tí kò fì sí apá kan nípa ìwé náà.
Ohun tí ó kùnà láti mọ̀ tí kò sì lè mọ̀ nítorí àtìpa tí ó wà nínú ọkàn rẹ̀ ni pé, lótìítọ́, jákèjádò sáà ìjọ, gbogbo ohun tí Ọlọ́run gbà onígbàgbọ́ tòótọ́ kankan láàyè láti mọ̀ nípa òpin ni pé Kristi yóò wá bí olè ní òru. Tẹ́lẹ̀tẹ́lẹ̀, nínú Ìse Àwọn Aposteli, orí ìkínní, àwọn aposteli béèrè ibéèrè náà, bí a ti kà á ní ẹsẹ ìkẹfà pé:
Nitorina nigbati nwọn si pejọ, nwọn bi i lere pe, Oluwa, lati igbayi lọ iwọ ó ha mu ijọba pada fun Israẹli bi?
Wọ́n fẹ́ mọ̀ ìgbà tí a ó se àseparí ìjọba Ọlọ́run. Jesu sì dá wọn lóhùn, bí a ti kà á nínú ẹsẹ ìkeje àti ìkẹjọ pé:
O si wi fun wọn pe, Kì ise ti nyin lati mò akoko tabi ìgba, ti Baba ti yàn nipa agbara on tikararẹ̀. Sugbọn ẹnyin ó gbà agbara, nigbati Ẹmí Mimọ́ ba bà le nyin; ẹ o si ma se ẹlẹrí mi ni Jerusalemu, ati ni gbogbo Judea, ati ni Samaria, ati titi de opin ilẹ aiye.
A tún lè sọ pé, isẹ́ kan wà láti se, èyí tí í se mímú Ìhìnrere lọ sínú gbogbo ayé. Isẹ́ ìjọ ní sáà ìjọ nìyẹn, wọn kò sì gbọ́dọ̀ dí ara wọn lọ́wọ́ pẹ̀lú ríronú nípa ìgbà ìkẹyìn.
Nítorínáà, Ọlọ́run jẹ́ kí ó yéni gidigidi pé gbogbo ohun tí a lè mọ̀ ní gbogbo sáà ìjọ náà ni pé Òun n bọ̀ bí olè ní òru. Kò sí ẹni tí yóò mọ̀ ọjọ́ tàbí wákàtí ìpadàbọ̀ Rẹ̀. Fún nnkan bí ẹ̀ẹ́dẹ́gbàá ọdún, ní àkókò sáà ìjọ, kò sí atọ́ka.
Sùgbọ́n ọmọ Ọlọ́run tòótọ́ yóò máa kà Bibeli rẹ̀ ní gbogbo ìgbà tí yóò sì fẹ́ mọ̀ òtítọ́ Ọlọ́run sí i. Yóò sì wá se àwárí láti inú Esekieli 3:17 àti Esekieli 33 pé òun jẹ́ alóre tí ó gbọ́dọ̀ kìlọ̀ fún ayé pé nípa àkókò ìpadàbọ̀ Kristi. Ìfitónilétí ti àkókò sì wá bẹ̀rẹ̀ sí í jẹ jáde, bẹ̀rẹ̀ pẹ̀lú ìfitónilétí pé ọdún ìsẹ̀dá ni ọdún 11,013 B.C. Díẹ̀díẹ̀, àtẹ-ètò ìtàn ayé bẹ̀rẹ̀ sí í fẹ̀ ojú sí i. Ó lè bẹ̀rẹ̀ sí í ní òye bí ìfitónilétí ti àkókò ti Bibeli se se pàtàkì tó.
Dájúdájú, ọ̀nà kan nìyí tí Ọlọ́run n gbà ràn ọ̀pọlọpọ̀ ènìyàn lọ́wọ́ láti yẹ̀ ara wọn wo, láti mọ̀ bóyá lótìítọ́ àwọn n sìn òrìsà kan tí í se ìjọ wọn, olùsọ́-àgùtàn wọn, àwọn ìlànà wọn, tàbí ohunkóhun tí ó yàtọ̀ sí Ọlọ́run ti Bibeli. Lótìítọ́, èyí n tẹnumọ́ ọ pé Ẹ̀mí Mímọ́ nìkan ni a lè gbáralé pátápátá láti darí wa sínú òtítọ́. Báwo ni ó ti jẹ́ ìyanu tó pé a lè gbàdúrà pẹ̀lú ìrẹ̀lẹ̀, kí a sì gbà pé pẹ̀lú agbára wa àti ọgbọ́n wa, a ò mọ̀ ohunkóhun. A lè bẹ̀ Olúwa kí Ó là ojú wa sí òtítọ́.
Àfikún ètò àyẹ̀wò pàtàkì kan tún wà tí Ọlọ́run fi sínú Bibeli tí ó n sẹlẹ̀ nínú àwọn ọdún mẹ́tàlélógún [23 years] yìí, tí í se ẹgbàarin lé irínwó ọjọ́ [8400 days] ti ìpọ́njú nlá. Ó ní nnkan í se pẹ̀lú ètò ìdájọ́ Ọlọ́run.
Jákèjádò sáà ìjọ, òye tí ó wọ́pọ̀ nínú gbogbo ènìyàn nípa ìdájọ́ òdodo Ọlọ́run lóri ènìyàn búburú ni a lè kó jọ pọ̀ sínú èrò náà pé ní ọjọ́ ìkẹyin, Kristi yóò jókòó lórí ìtẹ́ ìdájọ́ kan. Ọ̀kọ̀ọ̀kan nínú àwọn ènìyàn búburú náà tí ó ti kú tẹ́lẹ̀ yóò tún wà láàyè láti bọ́ sí ipò wọn, pẹ̀lú gbogbo àwọn ènìyàn búburú tí kò tí ì kú, láti gbà ìd́ájọ́ lọ́kọ̀ọ̀kan lọ́dọ̀ Kristi. A ó dá wọn lẹ́bi àwọn ẹ̀sẹ̀ tí kò lónkà a ó sì rán wọn lọ sí ibi kan tí a n pè ní ọ̀run-àpáàdì, níbi tí wọn ó ti máa joró títí láéláé.
Ní pàtàkì, ìyẹn ni ohun tí ó tì gbilẹ̀ sì ọkàn ọ̀pọ̀ àwọn ènìyàn náà nínú ayé tí wọn ní ìgbẹ́kẹ̀lé kankan nínú Bibeli. Ó jẹ́ òtítọ́ bóyá wọ́n sì wà nínú ìjọ àyíká tàbí wọ́n ti fi ìjọ sílẹ̀ nítorí pé wọ́n ní òye pé sáà ìjọ ti parí. Ìyẹn ti jẹ́ òye èyí tí ó pọ̀jù nínú àwọn ìjọ jákèjádò sáà ìjọ. Nítorí náà, àwọn ènìyàn ọ̀wọ́n yìí, gbàgbọ́ pé ní ọ̀nà àìsègbè, pé wọ́n lè se àtúpalẹ̀ ẹsẹ èyíkéyìí nínú Bibeli tí ó lè ní í se pẹ̀lú ìdájọ́ kí wọ́n sì wá sìnú òtítọ́. Sùgbọ́n, láìsí pé Ẹ̀mí Mímọ̀ bá sí ọkàn wọn sílẹ̀, wọn kò lè wá sínú òtítọ́.
Sùgbọ́n ní àkókò yìí, nígbà tí a ti súnmọ́ ìgbà ìkẹyìn tó bẹ́ẹ̀, tí Ọlọ́run sì ti fi ọ̀pọ̀lọpọ̀ òtítọ́ tuntun hàn nípa sáà ìjọ àti àtẹ-ètò ti ìgbà ìkẹyìn, Ó sì ti fi ọ̀pọ̀lọpọ̀ òtítọ́ tuntun hàn nípa ètò ìdájọ́. Lótìítọ́, a ó se àwárí pé òye tí ó gbilẹ̀ nípa Kristi gẹ́gẹ́ bí Onídájọ́ ní ọjọ́ ìkẹyìn, pé Òun yóò rán ènìyàn búburú lọ sí ọ̀run-àpáàdì láti máa joró ìbínú Ọlọ́run, kò fi ara mọ́ síse rẹ́gí kankan nípa àwọn ẹ̀kọ́ òtítọ́ ti Bibeli nípa ètò ìdájọ́ Ọlọ́run.
Ní àwọn ọdún díẹ̀ sẹ́yìn, a ti kẹ́kọ̀ọ́ pé sáájú ọjọ́ ìdájọ́ gẹ́lẹ́, àkókò ọlọ́dún mẹ́tàlélógún [23 years] kan wà tí í se ẹgbàarin lé irínwó ọjọ́ [8400 days] kan tí a pè ní ìpọ́njú nlá. Ní àkókò yìí, Ọlọ́run dìídì n se àyẹ̀wò gbogbo àwọn ènìyàn nínú àwọn ìjọ, bóyá wọ́n jẹ́ onígbàgbọ́ tòòtọ́ àbí bẹ́ẹ̀kọ́. Ìyẹn ni pé, a ti tì ọkàn wọn mọ́ èrò àtẹ̀yìnwá tí ó ti n bẹ nínú wọn tí ìjọ wọn gbámú, tàbí bóyá wọ́n setán láti fi etí sílẹ̀ kí wọ́n sì fi etí sílẹ̀ sí ohun gbogbo tí Bibeli n kọ́ni, bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ìlànà ẹ̀kọ́ ni a sẹ̀sẹ̀ n fihàn báyìí.
Ní àkókò ìpọ́njú nlá náà, èyí tí a wà nínú rẹ̀ báyìí, a se àwárí pé Ọlọ́run máa n lò ọ̀pọ̀lọpọ̀ àyẹ̀wò tí ó máa n yà àlìkámà kúrò lára èpò. A pàsẹ àkókò àyẹ̀wò yìí nínú Ìfihan 3:10, níbi tí a ti kà á pé:
Nitoriti iwọ ti pa ọ̀rọ sũru mi mọ́, emi pẹlu yio pa ọ mọ́ kuro ninu wakati idanwo ti mbọ̀wa de ba gbogbo aiye, lati dán awọn ti ngbe ori ilẹ aiye wo.
Nínú ẹsẹ yìí, awẹ́-gbólóhùn náà, “wákàtí ìdánwò,” tàbí ìdẹwò, fi ara mọ́ àkókò ìpọ́njú nlá ẹlẹ́gbàarin lé irínwó ọjọ́ [8400 days]. Ní àkókò yìí, ọ̀pọ̀lọpọ̀ ìdánwò tàbí àyẹ̀wò ni ó n wáyé. Díẹ̀ lára àwọn àpẹẹrẹ àwọn ohun tí a ti kọ́ nì wọ̀nyìí.
1. Sáà ìjọ ti wá sí òpin.
2. Ọjọ́ tí ó jẹ́ ọjọ́ ìdájọ́ gan an.
3. Òye tí ó tọ́ nípa ètò ìdájọ́ Ọlọ́run.
4. Òye tí ó tọ́ nípa ohun gbogbo tí ó rọ̀ mọ́ dídi ẹni ìgbàlà.
5. Òye pé Ọlọ́run ti fi ọ̀pọ̀lọpọ̀ àwọn òtítọ́ pàtàkì ínú Bibeli tí a ó fi hàn ní ìgbà tí ó súnmọ́ ìgbà ìkẹyìn nìkan pamọ́.
7. A ní láti kìlọ̀ fún ayé pé nígbà tí ọjọ́ ìdájọ́ bá dé, kò ní sí ààyè kankan mọ́ fún síseése ìgbàlà tàbí èyíkéyìí nínú abala àánú Ọlọ́run.
Bákannáà, gẹ́gẹ́ ni Bibeli rí lónìí sí ìgbà tí a kọ ọ́ parí, ní nnkan bí ẹ̀ẹ́dẹ́gbàá ọdún sẹ́yìn. Sùgbọ́n, títi di ọjọ́ wa, kò sí ẹnìkan, bí ó ti wù kí wọ́n gbọ́n sásá tàbí gbàgbọ́ tó, tàbí bí wọ́n ti fi ìrẹ̀lẹ̀ sìn Ọlọ́run gẹ́gẹ́ bí Olùgbàlà wọn tó, tí ó lè mọ̀ ní ọ̀nà tí ó se rẹ́gí láti inú Bibeli ọdún ìsẹ̀dá, ọdún ìkún-omi Noa, tàbí ọjọ́ ìbí Jesu. Bákannáà, kò sí ẹni tí ó lè ní òye tí ó tọ́ nípa ọ̀pọ̀lọpọ̀ àlàyé ti ètò ìdájọ́ Ọlọ́run.
Ní ìgúnlẹ̀, gẹ́gẹ́ bí a ti kíyèsí i tẹ́lẹ̀, jákèjádò sáà ìjọ, ìfẹnukò tí ó gbajú gbajà láàárín èyí tí ó pọ̀jù nínú àwọn onímọ̀ ìjìnlẹ̀ ọ̀rọ̀ Ọlọ́run tí wọ́n fi ara jì, àti àwọn akẹ́kọ̀ọ́ Bibeli ni pé kò sí ẹni tí ó lè mọ̀ àkókò ìpadàbọ̀ Kristi ní òpin ayé pẹ̀lú síse rẹ́gí kankan. Gbogbo wọ́n fi ẹnu kò pé gbólóhùn inú Bibeli náà pé Kristi yóò wá “bí olè ní òru” [I Tessalonika 5:2, II Peteru 3:10], ti yanjú ìbéèrè ti ìgbà ìpadàbọ̀ Kristi.
Bákannáà, ní ti ìsẹ̀dá àti ìrí ìdájọ́ Ọlọ́run lórí ẹni tí a kò gbàlà, gbogbo ènìyàn ní òye pé ní ìgbà ìkẹyìn, Kristi yóò fi ara hàn lójúkoojú láti se ìdàjọ́ gbogbo àwọn ẹni tí a kò gbàlà inú ayé. A ó jí àwọn tí ó ti kú dìde padà sínú ìmọ̀lára ìwàláàyè kí wọ́n lè gbà ìdájọ́. Lẹ́yìn náà sì ni àwọn tí ó wà láàyè ní ìgbà ìkẹyìn àti àwọn tí a jí dìde yóò gbà ìdálẹ́bi tí a ó sì dá wọn lẹ́jọ́ sínú ìmọ̀lára ìjìyà ayérayé ní ibi kan tí a n pè ní ọ̀run-àpáàdì. Àwọn ibi kíkà bí i II Korinti 5:10 àti Romu 14:10-11, àti àwọn míràn, fi ara hàn láti kọ́ni ní ìyẹn kedere.
Sùgbọ́n Ọlọ́run se ìlérí kan nínú Oníwaasu 8:5-6, níbi tí a ti kà á pé:
Ẹnikẹni ti o pa ofin mọ́ kì yio mọ̀ ohun buburu: aiya ọlọgbọ́n enia si mọ̀ ìgba ati àsa. Nitoripe ohun gbogbo ti o wuni ni ìgba ati asà wà fun, nitorina òsi enia pọ̀ si ori ara rẹ̀.
Ọlọ́run tún kéde nínú Danieli 12:9 pé:
O si wipe, Ma ba ọ̀na rẹ lọ, Danieli, nitoriti a ti se ọ̀rọ na mọ sọhún, a si fi edidi di i titi fi igba ikẹhin.
Níwọ̀n ìgbà tí ó jẹ́ pé ìgbà àti ìdájọ́ fi ara mọ́ ìgbà ìkẹyìn típẹ́típẹ́, a wá lè máa retí pé nítorí pé a ti sún mọ́ ìgbà ìkẹyìn tó bẹ́ẹ̀, a ó túbọ̀ mọ̀ sí i báyìí nípa àtẹ-ètò nínú ìtàn àti àlàyé ètò ìdájọ́ Ọlọ́run.
Lótìítọ́, a ti mọ̀ tẹ́lẹ̀, pátápátá láti inú Bibeli, ọjọ́ náà gan an, osù náà gan an, àti ọdún náà tí ìgbàsókè yóò wáyé, ìyẹn ni, ìgbà tí a ó gbà gbogbo àwọn onígbàgbọ́ sókè sí ọ̀run. A tún ti mọ̀, pẹ̀lú síse rẹ́gí nlá, ìgbà tí a ó pa àgbá-nlá-ayé àti ayé àti gbogbo isẹ́ rẹ̀ run pátápátá pẹ̀lú iná*
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*Ìfitónilétí yìí ni a fi pẹ̀lẹ́pẹ̀lẹ́ tò sínú ìwé nì, A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀!, èyí tí ó wà ní àrọ́wọ́tó lọ́fẹ̀ẹ́ láti Family Radio.
Ní ọ̀nà kan náà, ní àsìkò yìí, Ọlọ́run ti sí ìmòye wa kí a bà á lè mọ̀ sí i nípa ètò ìdájọ́ Ọlọ́run. Ọlọ́run ti fi àtẹ-àkókò ti àwọn ìsẹ̀lẹ̀ òpin ayé hàn pẹ̀lú ìyèkooro tí ó ga, ìyẹn sì n ràn wá lọ́wọ́ kí a bà á lè wá ní òye tí ó yè kooro nípa ètò ìdájọ́ Rẹ̀.
A ó se àwárí pé ètò ìdájọ́ Ọlọ́run ti bẹ̀rẹ̀ kí ẹ̀sẹ̀ tó wọ̀ inú ayé, yóò sì parí nígbà tí a bá pa ayé àti gbogbo isẹ́ rẹ̀ run pátápátá pẹ̀lú iná [Peteru Keji 3:l0].
Bí a ti n fi pẹ̀lẹ́pẹ̀lẹ́ se àyẹ̀wò ètò ìdájọ́ Ọlọ́run, a ó se àyẹ̀wò àwọn kókó ọ̀rọ̀ kan, bí i “ikú” àti “ìparun” àti àwọn nnkan bí i ìtìjú, ìpàdánù ogún-ìní, ìrora nlá tí a lè fi ojú rí, àti ní àkótán, ìparun-pátápátá. Sùgbọ́n, kí a tó se ìyẹn, a lè se àfiyèsí àwọn kan lára àwọn irọ́ àti ìsòro tí wọ́n jẹ́ ara òye tí a ní tẹ́lẹ̀ nípa ètò ìdájọ́ Ọlọ́run.
Ó fẹ́rẹ̀ ẹ́ jẹ́ pé gbogbo ìjọ ní jákèjádò sáà ìjọ gbàgbọ́ pé ọkan lára isẹ́ rẹ̀ tí ó jẹ́ àkọ́kọ́ ni láti kọ́ àwọn ènìyàn bí a ti í di ẹni ìgbàlà. Nítorí náà, ìjọ kọ̀ọ̀kan gbé ètò tí kó bá Bibeli mu rárá kalẹ̀, èyí tí wọ́n gbàgbọ́ pé ó wà ní ìbámu pátápátá pẹ̀lú Bibeli, nínú èyí tí wọ́n kọni pé ìgbàlà lè dájú fún àwọn tí ó bá tẹ̀lé ètò tiwọn.
Abala kan tí ó tayọ rékọjá nínú ètò wọn jẹ́ ìrántí tí o le pé nnkan míràn tí ó tún wà yàtọ̀ sí ìgbàlà ni ìdálẹ́bi àìnípẹ̀kun. Òye tí wọ́n ti máa n ní nípa ìdálẹ́bi àìnípẹ̀kun ni pé ẹni tí a kò gbàlà yóò máa joró lábẹ̀ ìbínú Ọlọ́run láé àti láéláé ní ibi kan tí a npè ní ọ̀run-àpáàdì. Wọ́n gbàgbọ́ pé irú àtunbọ̀tán ẹ̀sẹ̀ tí ó burú tó bẹ́ẹ̀ yẹ kí ó se ìrànlọ́wọ́ nlá, kí ó sì mú orí àwọn ènìyàn wú láti ní òye bí wọ́n ti nílò ìgbàlà tó.
A sọ fún àwọn ènìyàn pé wọ́n lè gbà ìgbàlà yìí, àti nípa bẹ́ẹ̀, ní ìdánilójú pé wọ́n kò ní í ní láti fi ojú winá ọ̀run-àpáàdì, tí wọ́n bá fi tọkàn tọkàn tẹ̀lé ètò ìgbàlà náà tí ìjọ tàbí ajíhìnrere n kọ́ni. Ó lè ní àwọn nnkan bí i ìrìbọmi ti omi, àdúrà ẹlẹ́sẹ̀, ìjẹ́wọ́ ìgbàgbọ́, jíjẹ́ ọmọ ìjọ, sísan ìdámẹ́wàá, síse Yukaristi tàbí Oúnjẹ Alẹ́ Olúwa, títẹ́wọ́gbà Kristi àti bẹ́ẹ̀ bẹ́ẹ̀ lọ nínú. Lọ́gán tí olùsọ́-àgùtàn ìjọ, àlùfáà, àwọn alàgbà, tàbí àwọn diakoni bá ti mú u dá wọn lójú pé wọ́n ti di ẹni ìgbàlà, àwọn náà yóò gbà ifọ̀kànbalẹ̀ nlá pé wọn ò lè yọrí sí ayérayé ti ọ̀run-àpáàdì títí láéláé.
Ní ìsáájú tẹ́lẹ̀, ìsòro kan dìde. Kí a gba pé ọmọdé kan kú láìní ìgbàlà. Níwọ̀n ìgbà tí ó jẹ́ pé ẹyọ ẹ̀sẹ̀ kan péré gan an n mú kí ènìyàn jẹ̀bi gẹ́gẹ́ bí ìgbà tí ó ti rú gbogbo òfin [Jakobu 2:10], nípa bẹ́ẹ̀, gẹ́gẹ́ bí ẹ̀kọ́ yẹn, ọmọ tí kò ní ìgbàlà tí ó kú yóò jìyà ní ọ̀run-àpáàdì títí láéláé. Èyí yóò túmọ̀ sí pé ọmọ kékeré kan yóò gbà ìdálóró àìlópin fún àwọn ẹ̀sẹ̀ ọmọdé rẹ̀.
Sé ó wa le jẹ́ òtítọ́ gidi pé Ọlọ́run aláàánú tí ó jẹ́ olódodo yóò mú ọmọ yẹn wá sínú irú ìjìyà tí ó tí ó burú bẹ́ẹ̀ títí láéláé nítorí pé ó kú láìní ìgbàlà? Ìbéèrè tí ó le yìí ni ó dojúkọ àwọn onímọ̀ ìjìnlẹ̀ nípa ọ̀rọ̀ Ọlọ́run nínú ìjọ, tí wọ́n sì wá onírúurú ọ̀nà àbáyọ sí ìbéèrè yìí tí wọ́n sì sọ ọ́ di abala pàtàkì lára ẹ̀kọ́ ìjọ kọ̀ọ̀kan.
Fún àpẹẹrẹ, àwọn ọmọ Ìjọ Aguda gbé èrò kan kalẹ̀ pé tí a bá se ìrìbọmi fún ọmọdé gẹ́gẹ́ bí ìkókó, ìyẹn yóò nù ẹ̀bi yòówù láti inú ẹ̀sẹ̀ ìpilẹ̀sẹ̀ Adamu kúrò. Yóò tún fi ọmọ náà sí abẹ́ ìtọ́jú ti ààbò ìjọ náà, èyí tí ó jẹ́ pé, tí wọ́n bá tẹ̀lé òfin rẹ̀ fínnífínní, yóò fi dáni lójú pé ìbínú Ọlọ́run kò ní í wá sórí ẹni yẹn láéláé.
Àwọn ìjọ Alátúntò tẹ̀lé ètò tí ó fẹ́ jọ ọ́, bí ó tilẹ̀ jẹ́ pé wọ́n súnmọ́ òtítọ́ jù àwọn ọmọ Ìjọ Aguda lọ. Àwọn náà gbàgbọ́, wọ́n sì n kọ́ni pé ọmọ-ọwọ́ tí ìjọ se ìrìbọmi fún ti wọ̀ inú ìbásepọ̀ májẹ̀mú ti ẹ̀mí pẹ̀lú Ọlọ́run, tí ó fi jẹ́ pé tí ó bá tẹ̀lé àwọn òfin ìjọ náà tọkàntọkàn, ìgbàlà yóò dájú.
Àwọn ìjọ tí ó tẹ̀le ẹ̀kọ́ ìfẹ́-inú ẹni ti Arminia, bí i ti àwọn Ìjọ Onítẹ̀bọmi, gbé ọ̀nà àbáyọ tí ó yàtọ̀ pátápátá kalẹ̀. Wọ́n pinnu pé Bibeli kọ́ni pé ọjọ́-orí kan wà tí ènìyàn ti mọ̀ ohun tí ó n se. Ìyẹn ni pé, títí di ìgbà tí ọmọ kan bá dé ọjọ́-orí kan, kò lè dáhùn fún ẹ̀sẹ̀ kankan lọ́dọ̀ Ọlọ́run, nítorí náà, ọ̀run-àpáàdì kò sì lè dẹ́rùbà a títí di ìgbà tí ó bá dé ọjọ́-orí kan pàtó. Nípa bẹ́ẹ̀, tí ọmọ kan bá kú kí ó tó tó ọjọ́-orí yẹn, Ọlọ́run kò ní í fi ìyà jẹ ẹ́.
Gbogbo àwọn ẹ̀kọ́ tí ó wà lókè yìí ni kò ní ìfìdímúlẹ̀ ti Bibeli, bí ó tilẹ̀ jẹ́ pé títí di òní, a n kọ́ni pẹ̀lú ìgbóná ọkàn nínú àwọn ìjọ jákèjádò ayé.
Níbo Ni Àánú Ọlọ́run Wà?
Ìsòro míràn tí ó tún jẹyọ ní ìbásepọ̀ pẹ̀lú ìfẹnukò náà pé ìjìyà fún ẹ̀sẹ̀ ni láti máa dáni lóro títí láéláé ní ibi kan tí a n pè ní ọ̀run-àpáàdì. Ọ̀pọ̀lọpọ̀ àwọn ènìyàn tí wọn kẹ́gàn Bibeli béèrè ìbéèrè kan tí ó le pé, “ Ẹ sọ pé Ọlórun Bibeli jẹ́ aláàánú àti olódodo, sé ẹ gbàgbọ́ nítòótọ́ pé Ọlórun ti ó jẹ́ aláàánú àti olódodo yóò fìyà jẹ ènìyàn tí ó ti gbé ìgbé ayé ọmọlúàbí, oníwà rere lójú nípa fífi irú ẹni yẹn sínú ibi kan tí a n pè ní ọ̀run-àpáàdì, níbi tí yóò ti máa jìyà kíkan-kíkan títí ayérayé? Irú Ọlọ́run wo ni Ọlọ́run ti Bibeli yín? Báwo sì ni èrò yẹn se wà ní ìbámu pẹ̀lú gbólóhùn inú Bibeli pé Ọlọ́run kò ní inú dídùn sí ikú ènìyàn búburú? [Esekieli 18:23 àti 32].
Irú àwọn ìbéèrè báyìí ni ọ̀pọ̀lọpọ̀ àwọn ìjọ ti gbé yẹ̀wò. Gẹ́gẹ́ bí àbájáde rẹ̀, wọ́n ti gbé ọ̀nà míràn kalẹ̀ láti mú kí orí àwọn ènìyàn yá láti gbà ètò ìgbàlà se-é-fúnra-à-rẹ tiwọn. Dípò títẹnumọ́ èyí tí kò wù etí gbọ́, ìyẹn, ayérayé ti ìjìyà, wọ́n yí àgbékalẹ̀ ìgbàlà tiwọn padà láti tẹnumọ́ èyí tí ó wù etí gbọ́, wọ́n sì sọ pé, “Ọlọ́run nífẹ̀ ẹ́ yín, Ó sì ní ètò ìyanu fún ayé yín. Ẹ lè darapọ̀ mọ́ ètò yìí nípa gbígbà Jesu.” Wọn tún lè sọ pé, “Ẹ darapọ̀ mọ́ wa, ẹ kò sì ní láti kọminú mọ́ nípa ìbẹ̀rù náà tí ó jẹ́ pé, láti ìgbà dé ìgbà, ó máa n wá sí ọkàn yín nítorí pé ẹ mọ̀ pé Ọlọ́run kan wà, tí ó sì jẹ́ pé lọ́jọ́ kan, ẹ ó jábọ̀ fún Un” Àwọn ìjọ yìí kò tí ì kọ̀ èrò ìjìyà àìnípẹ̀kun sílẹ̀, sùgbọ́n fún wọn, wọ́n kàn fi ojú fò ó níwọ̀n ìgbà tí ó jẹ́ pé ó jẹ́ nnkan tí ó yẹ kí ó ká wọn lára gidigidi.
A lè túbọ̀ kíyèsí i pé Bibeli n kọ́ni pé, “ikú li ere ẹsẹ…” [Romu 6:23a]. Ìkọ́ni tí ó wọ́pọ̀, tí a mọ̀ tẹ́lẹ̀ tí ó wà níbi gbogbo kúkú n kéde pé, “Èrè ẹ̀sẹ̀’ náà’ túmọ̀ sí pé ní ọjọ́ ìkẹyìn, ẹnikẹ́ni tí kì í bá se àyànfẹ́ Ọlọ́run [àwọn tí a kò gbàlà] ní láti jínde kí wọ́n lè dúró jẹ́jọ́ níwájú Kristi gẹ́gẹ́ bí Onídájọ́ wọn. Níbẹ̀ ní a ó dá wọn lẹ́bi, nítorí náà, a ó sì dá wọn lẹ́jọ́ sínú àìnípẹ̀kun ìrora àti ìjoró tí kò lópin ní ibi kan tí a n pè ní ọ̀run-àpáàdì.” Àwọn tí wọ́n gbá èrò tí ó wà nílẹ̀ mú kò ní tẹ́wọ́gbà èyí, sùgbọ́n kí ó lè bá òye wọn nípa ìdájọ́ mu, ó tún túmọ̀ sí pé nítorí pé a lóyún wa, tí a sì bí wa sínú ẹ̀sẹ̀ [Orin Dafidi 51:5], oyún ọmọ ìkoko kọ̀ọ̀kan tí kì í se àyànfẹ́ ti a sẹ́, àti ti ọmọ ìkoko kọ̀ọ̀kan tí ó bá sì kú, àti ọdọ́mọdé kọ̀ọ̀kan tí kì í se àyànfẹ́ tí ó bá kú, náà ni a gbọ́dọ̀ mú wá sábẹ́ ètò ìdájọ́ búburú yìí.
Èrò àtọwọ́dá búburú ti àtilẹ̀wá nípa ètò ìdájọ́ Ọlọ́run ni ó kẹ̀yìn sí òfin Ọlọ́run kanlẹ̀. Èrò náà ni a pète rẹ̀ pẹ̀lú àìní òye tàbí níní òye ránpẹ́ nípa Bibeli lápapọ̀, èyí tí í se Ọ̀rọ̀ Ọlọ́run, tí ó sì ti ipa bẹ́ẹ̀ jẹ́ òfin Ọlọ́run. A kúkú lè sọ pé, àwọn gbólóhùn bí i “ikú li ere ẹsẹ” àti “lọjọ ti iwọ ba jẹ ninu rẹ̀ kikú ni iwọ o kú” ni a n bojúwò gẹ́gẹ́ bí ìtọ́ni láti ẹnu Ọlọ́run, dípò gẹ́gẹ́ bí òfin Ọlọ́run gan an pàápàá.
Ó se pàtàkì gidigidi pé kí a lóye pé Ọ̀rọ̀ Ọlọ́run ni a mọ̀ mọ́ Kristi fúnra Rẹ̀ ní gbogbo ọ̀nà. Ọlọ́run n sọ pé, “Ọrọ na si di ara, o si mba wa gbe” [Johannu 1:14a]. Ọ̀rọ̀ Ọlọ́run náà ní àsẹ pọ́nnbélé gẹ́gẹ́ bí Kristi alára Rẹ̀. Heberu 4:12-13 n kéde pé:
Nitori ọ̀rọ Ọlọrun yè, o si li agbara, o si mú jù idak’ida oloju meji lọ, o si ngúnni ani titi de pipín ọkàn ati ẹmí niya, ati orike ati ọrá inu egungun, on si ni olumọ̀ ero inu ati ète ọkàn. Kò si ẹda kan ti kò farahan niwaju rẹ̀, sugbọn ohun gbogbo ni o wa níhoho ti a si sipaya fun oju rẹ̀ ẹniti awa ni iba lo.
Nípa bẹ́ẹ̀, nígbà tí Ọlọ́run sọ fún Adamu pé ní ọjọ́ tí ó bá ti jẹ nínú igi tí ó jẹ́ èèwọ̀ fún un, pé yóò kú, n se ni Ọlọ́run n kéde òfin Rẹ̀ fún Adamu. Òfin yẹn ní ẹ̀kúnrẹ́rẹ́ àsẹ ti Kristi fúnra Rẹ̀ lórí Adamu, tí ó fi jẹ́ pé nígbà tí Adamu rú òfin yẹn, òfin yẹn dá Adamu lẹ́bi ikú lójúkan náà.
Nígbà tí Ọlọ́run pa Sodomu àti Gomorra run àti ayé ìgbà Noa, àwọn wọ̀nyẹn kò ní láti kọ́kọ́ dúró níwájú Kristi bí Onídájọ́ kí a lè dá wọn lẹ́bi ikú. Wọ́n ti rú òfin Ọlọ́run, ìgbà kọ̀ọ̀kan tí wọ́n bá sì dẹ́sẹ̀, òfin Ọlọ́run n dá wọn lẹ́bi ikú.
Lótìítọ́, lọ́gán tí ẹnikan tí a kò gbàlà bá ti kú, irú ikú yòówù kí ó kú, ó kúkú jẹ́ àkókò tí a n pa á gẹ́gẹ́ bí ìjìyà fún ẹ̀sẹ̀ rẹ̀. Nítorí pé ẹ̀kọ́ tí ó wà tẹ́lẹ̀ nípa ètò ìdájọ́ Ọlọ́run kò fi ti pé Bibeli lápapọ̀ jẹ́ òfin Ọlọ́run se, àti pé ọ̀rọ̀ kọ̀ọ̀kan nínú rẹ̀ ní àsẹ gẹ́gẹ́ bí i Kristi fúnra Rẹ̀, ó jẹ́ ètò ìdájọ́ tí ọkàn ènìyàn pète rẹ̀. Nítorí pé ète Ọlọ́run ni láti fí ọ̀pọ̀lọpọ̀ òtítọ́ nípa àkókó àti ìdájọ́ pamọ́ kí wọ́n má bà á di mímọ̀ fún ìran-ènìyàn títí di ìgbà tí a bá súnmọ́ òpin ìgbà gan an, a kọ Bibeli ní ọ̀nà tí ó le gan an àti ní èdè tí ó rú ni lójú. Ó jẹ́ ète Ọlọ́run pé kò sí ẹni tí ó lè ní òye ohun gbogbo tí Bibeli nkọ́ni nípa àkókò àti ìdájọ́ títí di ọjọ́ tiwa. Ó jẹ́ ète Ọlọ́run pé a kò lè ní òye àwọn òtítọ́ pàtàkì yìí títí di ìgbà tí ayé yóò súnmọ́ òpin. Nípa bẹ́ẹ̀, Ọlọ́run fi àyè gbà kíkọ́ òye ti àtẹ̀yìnwá tí kò tọ̀nà nípa ètò ìdájọ́ Ọlọ́run nínú àwọn ìjọ náà, àní bí ó ti fi àyè gbà àwọn ìjọ láti kọ́ni ní ètò ìgbàlà se-é-fúnra-à-rẹ.
Nítorí náà, àní lónìí gan an, àwọn akẹ́kọ̀ọ́ Bibeli tí ó ní ìtara àti èrò rere wà tí wọn n gbìyànjú láti dá òye ti àtẹ̀yìnwá nípa ètò ìdájọ́ Olọ́run láre nípa fífi pẹ̀lẹ́pẹ̀lẹ́ se àyẹ̀wò awẹ́-gbólóhùn sí awẹ́-gbólóhùn tí a rí nínú Bibeli. Sùgbọ́n, wọ́n mì àwọn awẹ́-gbólóhùn yìí wò pẹ̀lú òye wọn àtilẹ̀wá, tí n bẹ nínú wọn tẹ́lẹ̀, tí kò tọ̀nà nípa ètò ìdájọ́ Olọ́run tí wọ́n rò pé ó tọ̀nà. Ó jẹ́ isẹ́ tí kò seése tí kò sì lè so èso rárá nítorí pé òye àtilẹ̀wá nípa ètò ìdájọ́ kò dá ìpéye àsẹ ọ̀rọ̀ kọ̀ọ̀kan nínú Bibeli mọ̀ gẹ́gẹ́ bí òfin Ọlọ́run.
Ní ìkádìí ọ̀rọ̀, a lè sọ pẹ̀lú ìdánilójú pé ní jákèjádò sáà ìjọ, àwọn ọ̀rọ̀ kan tí kò yanjún bẹ tí wọ́n ní í se pẹ̀lú òye tòótọ́ nípa ìjìyà fún ẹ̀sẹ̀. Eléyìí yéni pátápátá nígbà tí a bá rántí pé ọ̀pọ̀lọpọ̀ ìfitóniléti nípa àlàyé àti àbùda ti ìgbà ìkẹyìn ni a ti fi èdìdí dí sínú Bibeli kí ó má bà á yéni. Ọlọ́run jẹ́ kí èdè Bibeli le gan an, kí ó sì rú ni lójú láti ní ní òye kí àwọn òtítọ́ yìí lè wà ní ìpamọ́ títí di ìgbà tí ayé yóò súnmọ́ òpin.
Sùgbọ́n, bí a ti n súnmọ́ ìgbà ìkẹyìn náà, ó jẹ́ ète Ọlọ́run pé kí ọ̀pọ̀lọpọ̀ ìfitóniléti bí irú èyí di mímọ̀. Ó bani nínú jẹ́ pé, àwọn òtítọ́ náà tí a wá n fi hàn báyìí ni àwọn ìjọ n takò, tí wọ́n gbẹ́kẹ̀lé àwọn ìjẹ́wọ́, ẹ̀kọ́, àti àwọn ìfẹnukò wọn nípa ọ̀rọ̀ Ọlọ́run. Èyí rí bẹ́ẹ̀, pàápàá, nítorí pé a ó rí i pé èrò náà nípa ìjìyà ayérayé ní ọ̀run-àpáàdì gẹ́gẹ́ bí àtúnbọ̀tán ẹ̀sẹ̀ kò jẹ́ òtítọ́. Nítorí náà, ọ̀nà pàtàkì kan tàbí pàsán kan tí a lò láti mú kí orí àwọn ènìyàn yá láti di ẹni ìgbàlà ni a ti mú kúrò.
Jú gbogbo rẹ̀ lọ, òye tí àwọn ìjọ ní lọ́wọ́lọ́wọ́ nípa Bibeli tẹ́ wọn lọ́rùn púpọ̀. Kò yé wọn, tàbí wọ́n kò fẹ́ mọ̀, pé ète Ọlọ́run ni ní àwọn ọjọ́ ìkẹyìn yìí, ọ̀pọ̀lọpọ̀ àfikún òtítọ́ yóò sàn wá láti inú Bibeli. Fún àpẹẹrẹ, a ti kẹ́kọ̀ọ́ sáájú nínú ẹ̀kọ́ yìí pé jákèjádò sáà ìjọ, àwọn ìjọ fi ẹnu kò, ní dídá lórí fífi pẹ̀lẹ́pẹ̀lẹ́ kẹ́kọ̀ọ́ Bibeli wọn, pé Kristi yóò wá bí olè ní òru. Sùgbọ́n, ní báyìí tí a ti súnmọ́ ìgbà ìkẹyìn, Ọlọ́run ti fún àwọn onígbàgbọ́ tòótọ́ ní ìfitóniléti tí ó tó, tí ó sì ti inú Bibeli nìkan wá, èyí tí a fi wá mọ̀ pẹ̀lú síse rẹ́gí nlá, ọjọ́ náà, osù náà, àti ọdún náà tí ìgbà ìkẹyìn jẹ́.
Bákan náà, a wá n kọ́ nípa ọ̀pọ̀lọpọ̀ ẹ̀kúnrẹ́rẹ́ ìfitóniléti tí ó yè kooro nípa ìdájọ́ láti inú Bibeli. Ẹ rántí pé a kọ́ ọ láti inú ìwé Oníwaasu 8:5-6, níbi tí Ọlọ́run ti n sọ pé:
Ẹnikẹni ti o pa ofin mọ́ kì yio mọ̀ ohun buburu: aiya ọlọgbọ́n enia si mọ̀ ìgba ati àsa. Nitoripe ohun gbogbo ti o wuni ni ìgba ati asà wà fun, nitorina òsi enia pọ̀ si ori ara rẹ̀.
Kò gbọ́dọ̀ yà wá lẹ́nu pé àwọn ìjọ túbọ̀ tún n takò àwọn ìfẹnukò nípa àkókò, tí a ti kọ́ láti inú Bibeli, wọn ó sì takò àwọn ìfẹnukò nípa irísí àti àbùdá ìdájọ́, èyí tí àwọn náà jẹ́ àbájáde fífi pẹ̀lẹ́pẹ̀lẹ́ kẹ́kọ̀ọ́ nínú Bibeli. Sùgbọ́n a ní láti yọ̀ pé níwọ̀n ìgbà tí a ti súnmọ́ òpin ìgbà tó bẹ́ẹ̀, Ọlọ́run n fi ọ̀pọ̀lọpọ̀ òtítọ́ Bibeli tí a ti fi pamọ́ sínú Bibeli fún ẹ̀ẹ́dẹ́gbàá ọdún sẹ́yìn hàn àwọn onígbàgbọ́ tòòtọ́.
Ìfẹ́ Ènìyàn fún Ènìyàn
Kí a tó kúrò nínú àyẹ̀wò tí a n se lọ́wọ́lọ́wọ́ lórí òye ti àtẹ̀yìnwá nípa ètò ìdájọ́ Ọlọ́run, a ó tún wò ọ̀rọ̀ kan sí i tí ó fi ojú sùn kókó ọ̀rọ yìí. Ó ní í se pẹ̀lú òfin Ọlọ́run pé kí a fẹ́ràn ọmọnìkéjì wa.
Ni Matteu 22:36, a béèrè lọ́wọ́ Jesu pé:
Olukọni, ewo li asẹ nla ninu ofin?
Ní ẹsẹ 37 sí 40, a kà ìdáhùn Jesu pé:
Jesu si wi fun u pe, Ki iwọ ki o fi gbogbo àiya rẹ, ati gbogbo ọkàn rẹ, ati gbogbo inu rẹ, fẹ́ Oluwa Ọlọrun rẹ. Eyi li ekini ati ofin nla. Ekeji si dabi rẹ̀, Iwọ fẹ ọmọnikeji rẹ bi ara rẹ. Ninu awọn ofin mejeji yi ni gbogbo ofin ati wõli rọ̀ mọ́.
Lórí Johannu 14:21, a mọ̀ pé láti fẹ́ Ọlọ́run ni láti pa òfin Rẹ̀ mọ́. Níbẹ̀ a kà á pé:
Ẹniti o ba li ofin mi, ti o ba si npa wọn mọ́, on li ẹniti o fẹràn mi: ẹniti o ba si fẹràn mi, a o fẹràn rẹ̀ lati ọdọ Baba mi wá, emi o si fẹràn rẹ̀, emi o si fi ara mi hàn fun u.
A tún mọ̀ pé òfin Rẹ̀ ni Bibeli lápapọ̀. Nítorí náà, ẹni tí a gbàlà, onígbàgbọ́ tòòtọ́, ní ìpòngbẹ tí ó jinlẹ̀ tí ó n tẹ̀síwájú láti gbọ́ràn sí Bibeli lápapọ̀.
Sùgbọ́n, ní ààyè kan náà tí Ọlọ́run ti n sọ pé kí o fi gbogbo ọkàn rẹ àti gbogbo ẹ̀mí rẹ àti gbogbo agbára rẹ àti gbogbo àyà rẹ fẹ́ Ọlọ́run. Ó n pàsẹ pé kí o fẹ́ràn ọmọnìkéjì rẹ gẹ́gẹ́ bí ara rẹ. Nípa bẹ́ẹ̀, Ọlọ́run n yọ abala kan sọ́tọ̀ lára ìfẹ́ wa sí Ọlọ́run nípa títẹnumọ́ ìdí tí ó fi yẹ kí a fẹ́ràn ọmọnìkéjì wa. Kì í se pé Ó npè àkíyèsí wa pàtàkì sí ìfẹ́ wa sí ọmọnìkéjì nìkan, sùgbọ́n Ó tún n fún wa ní òduwọ̀n èyí tí a lè fi wọ̀n ìfẹ́ wa sí ọmọnìkéjì wa. Ìyẹn ni pé, ìfẹ́ wa sí ọmọnìkéjì wa gbọ́dọ̀ dọ́gba pẹ̀lú ìfẹ́ wa sí ara wa.
A kọ́ ẹ̀kọ́ láti inú òwe aláàánú ará Samaria [Luku 10:29-37], pé ọmọnìkéjì wa ni ẹnikẹ́ni tí ó bá nílò ìrànlọ́wọ́. Lótìítọ́, èyí n fi dá wa lójú pé ẹnikẹ́ni tí kò tí ì di ẹni ìgbàlà nílò ìrànlọ́wọ́ ti ẹ̀mí, nípa bẹ́ẹ̀, ó sì jẹ́ ọmọnìkéjì wa. Nítorí náà, lótìítọ́, ọmọnìkéjì wa ni ẹnikẹ́ni nínú ayé. Ìdí nìyẹn tí a fi fi Ìhìnrere iyebíye náà sọwọ́ sínú ayé. Ẹnikẹ́ni tí kò tí ì di ẹni ìgbàlà nílò ìrànlọ́wọ́ wa. Ọlọ́run sì n lò Bibeli láti gbà àwọn tí a yàn láti gbàlà là.
Níwọ̀n ìgbà tí a ní láti fẹ́ràn ọmọnìkéjì wa gẹ́gẹ́ bí ara wa, a ní láti wá ire tí ó ga jùlọ fún wọn. Ire tí ó ga jùlọ yẹn ni ìgbàlà. Sùgbọ́n, báwo ni nnkan yóò ti rí tí ẹnikan bá kú láìní ìgbàlà? Sé a sì fẹ́ràn rẹ̀? Bibeli n dáhùn ìbéèrè yẹn nínú Matteu 5:44, níbi tí a ti kà á pé:
Sugbọn emi wi fun nyin, Ẹ fẹ awọn ọtá nyin, ẹ sure fun awọn ẹniti o nfi nyin ré, ẹ sõre fun awọn ti o korira nyin, ki ẹ sì gbadura fun awọn ti nfi arankàn banyin lò, ti nwọn nse inunnibini si nyin;
Síseése pé ọ̀pọ̀lọpọ̀ àwọn ọ̀tá yìí yóò di ẹni ìgbàlà jìnnà gidi. Sùgbọ́n síbẹ̀, a ní láti fẹ́ wọn. Ìfẹ́ wa sí ẹni tí kò di ẹni ìgbàlà lẹ́yìn ikú wọn pàápàá ni Dafidi àti Jesu se àfihàn rẹ̀. Fún nnkan bí ọdún mẹ́ẹ̀ẹ́dógún tí ó kẹ́yìn ayé Ọba Saulu, ó sà gbogbo ipá láti pa Dafidi. Síbẹ̀, nígbà tí Ọba Saulu sì kú, Dafidi fi ìbànújẹ́ àti ìfẹ́ rẹ̀ hàn nínú àwọn ẹsẹ bí i II Samueli 1:19 àti 24, níbi tí a ti kà á pé:
Ẹwà rẹ Israeli li a pa li oke giga rẹ: wò bi awọn alagbara ti subu!....Ẹnyin ọmọbinrin Israeli, ẹ sọkun lori Saulu, ti o fi asọ òdodó ati ohun ọsọ́ wọ̀ nyin, ti o fi ohun ọsọ́ wura si ara asọ nyin.
Àti ní II Samueli 2:5, níbi tí a ti kà á pé:
Dafidi si ran onsẹ si awọn ọkunrin Jabesi-Gileadi o si wi fun wọn pe, Alabukun fun li ẹnyin lati ọwọ́ Oluwa wá, bi ẹnyin ti se õre yi si oluwa nyin, si Saulu, ani ti ẹ fi sinkú rẹ̀.
Dafidi fi ìfẹ́ àti ìbọ̀wọ̀fún hàn sí Ọba Saulu, ọ̀tá rẹ̀ tí ó kú, sùgbọ́n ó túbọ̀ fi ìfẹ́ rẹ̀ hàn sí ọmọkùnrin rẹ̀ tí ó burú jọjọ, ìyẹn Absalomu. Nígbà tí Absalomu jẹ́ ọmọ ọdún bí i mẹ́ẹ̀ẹ́dọ́gbọ̀n, ó bẹ̀rẹ̀ sí í sọ̀tẹ̀ sí bàbá rẹ̀, Dafidi. Ìpòngbẹ rẹ̀ ni láti já ìtẹ́ Israeli gbà lọ́wọ́ bàbá rẹ̀. Lótìítọ́, ìsọ̀tẹ̀ rẹ̀ àti ìdàrú-dàpọ̀ tí ó tẹ̀lé é le gbilẹ̀ tó bẹ́ẹ̀ débi pé, Dafidi fi tipátipá sá kúrò ní Jerusalẹmu kí Absalomu má bà á pa á.
Síbẹ̀, ìfẹ́ tí Dafidi ní sí ọmọkùnrin rẹ̀ búburú náà, tí ó n sọ̀tẹ̀ yìí, tí ọ̀kan lára àwọn ọ̀gágun Dafidi sekú pa nígbẹ̀yìn, ni a se àlàyé rẹ̀ tààrà-táárá nínú II Samuẹli 18:33, níbi tí a ti kà á pé:
Ọba si kẹdùn pupọ̀, o si goke lo si iyẹwu ti o wà lori oke bode, o si sọkun; bayi li o si nwi bi o ti nlọ, ọmọ mi Absalomu, ọmọ mi, ọmọ mi Absalomu! Ã! Ibasepe emi li o kú ni ipò rẹ, Absalomu, ọmọ mi, ọmọ mi!
Ìfẹ́ tí Dafidi ní fún Absalomu n júwe ìfẹ́ tí ó yẹ kí a ní fún ọmọnìkéjì wa. A kò gbọ́dọ̀ yọ̀ lórí ikú ọ̀tá kan, sùgbọ́n kí a banùjẹ́ pé wọ́n ní ìrírí ìjìyà ìbínú Ọlọ́run tí ó m bọ̀ wá sórí gbogbo àwọn tí a kò gbàlà.
Àní ní ọ̀nà tí ó tún lápẹẹrẹ, a rí ìfẹ́ Kristi sí àwọn tí ó gbọ́dọ̀ ní ìrírí ìbínú Ọlọ́run. Nínú Luku 19:41-44 a kà á pé:
Nigbati o si sunmọ etile, o sijuwò ilu na, o sọkun si i lori, O nwipe, Ibasepe iwọ mọ̀, loni yi, ani iwọ, ohun ti ise ti alafia rẹ! sugbọn nisisiyi nwọn pamọ́ kuro li oju rẹ. Nitori ọjọ mbọ̀ fun ọ, ti awọn ọtá rẹ yio wà yàra ká ọ, nwọn o si yi ọ ká, nwọn o si ká ọ mọ́ niha gbogbo. Nwọn o si wò ọ palẹ bẹrẹ, ati awọn ọmọ rẹ ninu rẹ; nwọn kì yio si fi okuta kan silẹ lori ara wọn; nitoriti iwọ ko mọ̀ ọjọ ibẹwo rẹ.
Nínú àwọn ẹsẹ yìí, a kà á pé Jesu sọkún lórí Jerusalẹmu, èyí tí ó n se àpẹẹrẹ gbogbo àwọn tí a kò gbàlà nínú orílẹ̀-èdè Israẹli àti gbogbo àwọn tí ó sẹ́kù sínú àwọn ìjọ, tí yóò fi ojú winá ẹ̀kún òsùwọ̀n ìbínú Ọlọ́run fún ẹ̀sẹ̀ wọn. A ti bùkún wọn lọ́nà àrà ọ̀tọ̀ nítori ohun tí wọ́n ti mọ̀ láti inú Bibeli. Wọ́n ti kọ́ ohun tí ó pọ̀ tó bẹ́ẹ̀ nípa ìfẹ́ àti àánú Ọlọ́run. Sùgbọ́n wọ́n ti yí àwọn òtítọ́ inú Bibeli sódì sí àwọn ẹ̀kọ́ tí ó túbọ̀ dùn mọ́ wọn nínú. Wọ́n túbọ̀ n rìn nínú ìgbéraga wọn sí i. A lè bojúwò wọ́n gẹ́gẹ́ bí oní-dàrú-dàpọ̀ ti ẹ̀mí, tí ìdájọ́ Ọlọ́run tọ́ sí jùlọ.
Sùgbọ́n Jesu n sọkún lórí wọn. Ẹ rò ó wò, kí Ọlọ́run fúnra Rẹ̀ n sọkún nítorí pé Ó ní láti fi ìyà jẹ àwọn tí wọ́n wà nínú ìsọ̀tẹ̀ sí I. Kò yani lẹ́nu pé a rí i kà nínú Esekiẹli 33:11 pé:
Sọ fun wọn pe, Bi emi ti wà, ni Oluwa Ọlọrun wi, emi kò ni inu-didun ni ikú enia buburu; ….
A n mọ̀ pé Ọlórun ní láti mú ìjìya wá sórí àwọn olólùfẹ́ wa àti ọ̀rẹ́ wa tí wọn kò di ẹni ìgbàlà, àti sórí ẹnìkọ̀ọ̀kan nínú ayé yìí tí kò di ẹni ìgbàlà, ìyẹn sì n mú kí a kún fún ìbànújẹ́ àti àìdunnú. Sùgbọ́n ìbànújẹ́ yẹn yóò dínkù púpọ̀ nítorí pé a mọ̀ pé ọ̀rẹ́ wa kò ní jìyà mọ́ ní kété tí ó bá ti kú. Sùgbọ́n, tí ó bá jẹ́ pé òye ti àtẹ̀yìnwà tọ̀nà, ìyẹn tí a sọ pé, a ó máa dá ẹni tí kò di ẹni ìgbàlà lóró títí àìnípẹ̀kun ní ibi kan tí a n pè ní ọ̀run-àpáàdì, a ní láti kún fún ọ̀fọ̀ nígbà tí ọ̀rẹ́ wa tí kò di ẹni ìgbàlà bá kú. Tí ó bá jẹ́ pé ọ̀rẹ́ wa ti gbé inú ayé yìí pẹ̀lú àìkàsí, tí ó n gbádùn gbogbo adùn àti ìtura tí ayé n pèsè, sùgbọ́n tí ó n gàn Bibeli, a ní láti tẹ̀síwájú láti máa sọ̀fọ̀ fún ìgbà pípẹ́ lẹ́yìn ikú rẹ̀ nígbà tí a bá ronú nípa ìjìyà ayérayé rẹ̀ tí kò lópin.
Sùgbọ́n báyìí, Bibeli n pèsè àtúnse sí òye wa nípa ìdájọ́. Bí ó tilẹ̀ jẹ́ pé ọ̀rẹ́ wa kú nígbà tí ó ngàn Bibeli, bí ó tilẹ̀ jẹ́ pé ó burú pé a ti dù ú ní ogún-ìní àgbàyanu ti ìyè àìnípẹ̀kun àti ayọ̀ àti ògo jíjẹ́ ajùmọ̀-jogún pẹ̀lú Kristi ní ọ̀run tuntun àti ayé tuntun, bí ó sì tilẹ̀ ti jẹ́ pé ó burú láti mọ̀ pé ikú rẹ̀ jẹ́ ìsekúpani adójútini lábẹ́ ègún Ọlọ́run, síbẹ, ìròyìn ayọ̀ sì wà. Ó kéré tán, ó lè dá wa lójú gbangba pé ikú ọ̀rẹ́ wa túmọ̀ sí pé kò ní sí lábẹ́ ìrora àti ìjìyà mọ́. Fún ìgbé ayé rẹ̀, ìpadé ti wà.
Ó bani nínú jẹ́ pé, ọ̀pọ̀lọpọ àwọn tí ó gbàgbọ́ nítòótọ́ pé àwọn ti di ẹni ìgbàlà ni ó ti n bínú rékọjá sí ìkọ́ni tí a gbé kalẹ̀ sínú Bibeli, tí a sì tún júwe rẹ́ nínú ìwé yìí. Kò sí bí ìfìwà-fèsì wọn yìí kò se ní má rú wa lójú. A mọ̀ pé ọ̀pọ̀lọpọ̀ ènìyàn ni ó wà tí ó dá wọn lójú pé a ti gbà wọ́n lá, tí ó sì jẹ́ pé wọn kì í se ẹni ìgbàlà ní tòótọ́. Sùgbọ́n, nítorí pé ó dá wọn lójú gbangba pé pé a ti gbà wọ́n là, wọ́n máa n gbìyànjú dé ibi tí agbára wọn dé láti gbé ìgbé ayé bí i ti ẹni tí a ti gbàlà. Sùgbọ́n nítorí pé a kò gbà wọ́n là, ó túmọ̀ sí pé ní ara àti ní ọkàn, wọ́n fẹ́ràn ayé yìí àti gbogbo ayọ̀ tí ó lè mú wá. Nítorí náà, ìgbìyànjú láti gbé ìgbé ayé bí ẹni tí a ti gbàlà jẹ́ ohun tí ó máa n sòro nígbà gbogbo. Nínú ọkàn wọn, wọ́n fẹ́ràn ayé, nítorí pé wọ́n sì gbàgbọ́ pé wọ́n ti di ẹni ìgbàlà, wọ́n mọ̀ pé wọn kò gbọ́dọ̀ fẹ́ràn ayé. Nítorí náà, ìgbé ayé le koko fún wọn, kò sì mú ayọ̀ wá. Wọ́n gbọ́dọ̀ gbé ìgbé ayé bí ẹni pé wọn kò fẹ́ ayé yìí, àti pé síbẹ̀síbẹ̀, wọn n fẹ́ ayé yìí tipátipá.
Ìsòro náà máa n yọjú nígbà tí ọ̀rẹ́ kan bá kú, ọ̀rẹ́ kan tí kò lè se aláìkà Bibeli sí, tí ó sì n fi gbogbo ara gbádùn gbogbo ìgbádùn tí ayé yìí lè mú wá. Ọ̀rẹ́ yìí gbọ́dọ̀ san gbèsè tí ó pọ̀ fún ayọ̀ tí ó gbádùn láti ayé yìí. Ní ti èròngbà tí ó wà nílẹ̀ nípa ìdájọ́, ó yẹ kí ó wà nínú oró àìnípẹ̀kun ní ibi kan tí a n pè ní ọ̀run-àpáàdì. Sé ẹni náà tí a n gbé yẹ̀wò yìí, tí ó gbàgbọ́ pé òun ti di ẹni ìgbàlà, tí ó sì jẹ́ pé lótìítọ́ kò dà á, gbé ìrònú búburú náà yẹ̀wò pé tí òun, fúnra rẹ̀, bá sì wà láìní ìgbàlà, á jẹ́ pé nípa ojúwòye ti àtẹ̀yìnwá, a ní láti fi ìyà jẹ́ ẹ́ títí láéláé ní ibi kan tí a n pè ní ọ̀run-àpáàdì? Wò ó bí ìyẹn yóò ti burú tó.
Sùgbọ́n, a wá mọ̀ báyìí pé ojúwòye ti àtẹ̀yìnwá nípa ètò Ọlọ́run fún ìjìyà lórí ẹ̀sẹ̀ kùnà. Ó takò àánú, ìkáàánú, àti ìdájọ́ Ọlọ́run pátápátá. Orí ọgbọ́n ènìyàn ni ó dá lé pátápátá. Kò sí òtítọ́ nínú rẹ̀. Ojúwòye ti àtẹ̀yìnwá n kéde ìwà ibi ìbínibí àti àìláàánú tí ó jẹ́ ara àbùdá ìran-ènìyàn tí a kò gbàlà. Ó lè tọ̀nà láti kìlọ̀ pé a kò gbọ́dọ̀ gbìyànjú láéláé láti jìn ètò àánú àti ìdájọ́ Ọlọ́run lẹ́sẹ̀ pẹ̀lú àtinúdá tí a ní nípa àánú àti ìdájọ́.
Ọlọ́run n fúnni ní ìlérí tí ó ní oore-ọ̀fẹ́ yìí nínú ìwé Oniwaasu 8:5-6:
Ẹnikẹni ti o pa ofin mọ́ kì yio mọ̀ ohun buburu: aiya ọlọgbọ́n enia si mọ̀ ìgba ati àsa. Nitoripe ohun gbogbo ti o wuni ni ìgba ati asà wà fun, nitorina òsi enia pọ̀ si ori ara rẹ̀.
Fún ẹgbẹẹgbẹ̀rún ọdún ni àwọn onímọ̀-ìjìnlẹ̀ nípa Ọ̀rọ̀ Ọlọ́run àti àwọn akẹ́kọ̀ọ́ Bibeli ti n kà àwọn ọ̀rọ̀ yìí láìsí òye. Èyí rí bẹ́ẹ̀ nítorí pé ìgbà àti ìdájọ́ ní ohun gbogbo í se pẹ̀lú òpin ìgbà, ó sì jẹ́ ète Ọlọ́run láti fi èdìdí dì irú ìfitónilétí yìí, tí yóò sì fi í hàn ní òpin ìgbà nìkan [Danieli 12:4]. Ọlọ́run n fi èyí dá wa lójú bí a ti n se ẹlẹ́rìí bí Ọlọ́run, ní àkókò yìí nínú ìtàn, nígbà tí a ti súnmọ́ òpin ayé tó bẹ́ẹ̀, ti fi hàn pẹ̀lú àwọn ẹ̀rí tí ó pọ̀, ọjọ́ gan an àti ọdún tí ayé yìí yóò wá sí òpin. Nítorí náà, lónìí, ọlọgbọ́n ènìyàn kọ̀ọ̀kan, àní, onígbàgbọ́ tòótọ́ kọ̀ọ̀kan, lè mọ̀ àtẹ-ètò ìtàn Ọlọ́run láti inú Bibeli títí di ọjọ́ ìkẹyìn [ẹ wò A Ti Fẹ́rẹ̀ Ẹ́ Dé’Bẹ̀!].
Sùgbọ́n ìlérí inú ìwé Oniwaasu 8:5-6 yìí pẹ̀lú sọ̀rọ̀ nípa “ìdájọ́.” Ọ̀rọ̀ náà “ìdájọ́” ni a máa n lò gẹ́gẹ́ bí arọ́pò fún àwọn ọ̀rọ̀ bí i “òfin” àti “
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Years of experience: 30. Registered at ProZ.com: Dec 2009.
I am a freelance translator [English<>Yoruba] and a professional/trained teacher with many years of experience. I also render such other services as proofreading, editing, and transcription. I always do quality jobs within reasonable deadlines. Whenever I have any work in my hands, I used to deploy all my efforts to it. So, I can work 24/7 including weekends. I possess customized Yoruba keyboard to ensure high quality work. So, I can place both the lower and upper accents on the translated text. This is a very crucial aspect of Yoruba translation because Yoruba is a highly tonal language. One added advantage is that I have 24/7 internet access. I have a very sound experience in remote positions as you can see in my CV and reference letters. Any other information that you require from me shall be willingly supplied. Best Regards S J Agboola
Keywords: I am an English to Yoruba and/or Yoruba to English translator. Yoruba, being a highly tonal language, I have a software that enables me to pklace both the lower and upper accents on the translated text, thereby generating excellent translation services. I also renders proof-reading, article-writing, editing and essay-writing services [both long and short essays]
