Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
Yehezkiel pasal wolu ngaturaké patang prakara nistha kang saya tambah gedhéné, kang makili patang generasi Adventisme Laodikia. Pambrontakan taun 1863 ngasilaké sawijining palsu tumrap rong papané Habakuk, kaya déné Harun uga tau gawé sawijining gambar cemburu palsu, yaiku pedhèt emasé, ing wektu kang padha nalika Gusti Allah maringaké rong papaning Sepuluh Préntah marang Musa. Bareng Adventisme Laodikia wiwit nindakaké pakaryan nyingkiraké kayektèn-kayektèn dhasar, kaya kang digambaraké ing pangimpené William Miller, para pimpinan generasi kapisan wiwit nampik wewenangé Kitab Suci, banjur Roh Ramalan. Pambrontakan iku wus saya tuwuh nganti tekan sawijining tataran nalika spiritualisme Kellogg (panteisme) mlebu ing sajarahé pas sadurungé taun 1888.
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
Nalika pambrontakan taun 1888, spiritualisme kang diprasetyakake déning kamar-kamar gambarané Ézkiel wis tekan sawijining tataran nalika para utusan Minneapolis, sarta nabi wadon iku, malah Roh Suci dhéwé, ditampik.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
“Ing pengalaman kita, kita sampun nyumurupi bilih nalika Gusti ngutus sinar-sinar pepadhang saking lawang suci ingkang kabikak tumuju dhateng umat kagunganipun, Iblis ngganggu pikiranipun kathah tiyang. Nanging pungkasanipun dereng dumugi. Badhe wonten tiyang-tiyang ingkang nglawan pepadhang punika lan nindhes tiyang-tiyang ingkang sampun kadadosaken déning Allah dados saluran-saluranipun kanggo medharaken pepadhang. Prakawis-prakawis rohani boten kasumurupan kanthi rohani. Para pangawal boten ngreksa langkahipun selaras kaliyan pambukaning pitedah pangawulaning Allah, lan pesen saha para utusan ingkang satemenipun kautus saking swarga dipun asoraken.”
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
“Saka pasamuwan iki bakal metu wong-wong kang ngakoni ngerti kayektèn, nanging lagi nglumpukaké ing sakubengé nyawané sandhangan kang ora ditenun ana ing alat tenun swarga. Roh kang wis ditampané ana ing kéné bakal digawa lunga bebarengan karo dhèwèké. Aku gumeter marga saka mangsa ngarep pakaryan kita. Wong-wong kang ana ing panggonan iki ora gelem nyerah marang bukti kang wis diparingaké Gusti Allah bakal perang nglawan para seduluré kang lagi dipigunakaké déning Gusti Allah. Wong-wong mau bakal ndadèkaké banget angel, nalika ana kalodhangan teka ing ngendi dhèwèké bisa nerusaké lan majengaké perang kang padha, yaiku perang kang nganti saiki wis dilakoni. Wong-wong iki bakal nduwèni kalodhangan supaya yakin yèn dhèwèké wis perang nglawan Roh Suci Allah. Sawetara bakal diyakinké; liyané bakal tetep kukuh nyekeli rohé dhéwé. Dhèwèké ora bakal mati marang dhiri lan nglilakaké Gusti Yésus lumebu ing sajroning atiné. Dhèwèké bakal saya lan saya katipu nganti ora bisa mbedakaké kayektèn lan kabeneran. Ana ing sangisoré roh liya, dhèwèké bakal ngupaya nerapaké marang pakaryan sawijining pola kang ora bakal disarujuki déning Gusti Allah; lan dhèwèké bakal ngudi nindakaké sipat-sipat Iblis kanthi njupuk alih pangendhalèn marang pikiran manungsa, lan kanthi mangkono nguwasani pakaryan lan margi Allah.”
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
“Saupama para sadulur kita ing pasamuwan punika sampun pasa lan ndedonga sarta ngasorake manahipun wonten ing ngarsaning Allah ing pasrawungan punika, lan sami lenggah kanthi tentrem kangge nyelidiki Kitab Suci sesarengan, mesthi Allah badhé kaluhurna. Nanging roh prasangka ingkang kabekta dhateng pasrawungan punika sampun nutup lawang tumrap berkah Allah ingkang paling limpah, lan para ingkang gadhah roh punika boten badhé wonten ing kaanan ingkang prayogi kangge mirsani pepadhang ngantos sami mratobat wonten ing ngarsaning Allah lan gadhah sawatawis pangraos sepinten cedhakipun sami sampun ngina Roh Suci lan gadhah roh sanès.” The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
Sawisé 1888, Mbakyu White “gemeter marga saka mangsa ngarep” pasamuwan lan pakaryané Allah. Dheweke nyumurupi yèn pasamuwan mau bakal nimbulaké perang rohani kang lumaku terus ana ing antarané wong-wong kang dadi para pamimpin Adventisme Laodikia, lan pasulayan bab “the daily,” iku dadi bukti yèn ramalané wis kaleksanan tumrap generasi iku dhéwé. Nalika semana perang iku ditindakaké déning wong-wong sing ora “pasrah marang bukti kang wis diparingaké Allah” kanggo netepaké “pesen lan para utusan kang dikirim saka swarga,” lan wong-wong iku nglawan “Roh Suci Allah.” Generasi kapindho nyeksèni nalika omah penerbitan lan sanitarium kobong nganti rata karo lemah déning geni paukumané Allah.
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Dinten punika kula tampi serat saking Sesepuh Daniells gegayutan kaliyan karusakan kantor Review awit kobongan. Kula sanget sedhih nalika nguningani kapitunan ingkang ageng tumrap pakaryan punika. Kula mangertos bilih punika mesthi dados wekdal ingkang sanget abot kangge para sadulur ingkang nyepeng tanggel jawab tumrap pakaryan punika saha kangge para pegawe kantor punika. Kula kaanggèn nandhang sangsara bebarengan kaliyan sedaya tiyang ingkang nandhang sangsara. Nanging kula boten kaget dening pawartos sedhih punika, awit wonten ing sesanti-sesanti ing wayah dalu kula sampun mirsa satunggaling malaékat ngadeg kaliyan pedhang kados geni ingkang kaentang ing nginggil Battle Creek. Sepisan, ing wayah awan, nalika pena kula taksih wonten ing tangan kula, kula kélangan kasadaran, lan katingal kados-kados pedhang murub punika ngglimpang rumiyin dhateng satunggal arah lajeng dhateng arah sanès. Kacilakan katingal ngetutaké kacilakan, amargi Gusti Allah sampun dipun asoraké déning reka-dayaning manungsa kangge ngluhuraké saha ngmulyakaké awakipun piyambak.”
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
“Esuk iki aku kasurung mlebu ing pandonga kang temen-temen, supaya Gusti mimpin sakehing wong kang ana sesambungané karo kantor Review and Herald supaya padha ngupaya kanthi sregep, supaya padha bisa weruh ing babagan apa déné padha wis nglirwakaké akèh pesen kang wis diparingaké déning Gusti Allah.
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Ing sawatara wektu kapungkur, para sadulur ing kantor Review nyuwun pituturku bab pambangunan sawijining gedhong maneh. Nalika semana aku matur, manawa wong-wong kang sarujuk nambah sawijining gedhong maneh ing kantor Review and Herald iku padha wus diparingi weruh apa kang bakal kelakon ing tembé, manawa padha bisa ndeleng apa kang bakal dumadi ing Battle Creek, mesthi ora bakal ana pitakon bab ngedegaké gedhong maneh ana ing kono. Allah ngandika: ‘Pangandikaningsun wis diremehake; lan Aku bakal mbalikke lan ngwalikke manèh.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
“Ing General Conference, kang dianakaké ing Battle Creek ing taun 1901, Gusti paring bukti marang umaté yèn Panjenengané nimbali supaya ana réformasi. Pikiran padha kasadharaké, lan ati padha kasentuh; nanging pagawean kang temenan ora kalakon. Saupama nalika iku ati-ati kang wangkal padha remuk sajroning panunggal tobat ana ing ngarsané Gusti Allah, mesthi bakal katon salah siji saka pawujudan kakuwasané Gusti Allah kang paling agung sing tau katon. Nanging Gusti Allah ora diajèni. Paseksèn-paseksèn saka Rohé ora digatèkaké. Wong-wong ora misahaké awaké saka pakulinan-pakulinan kang kanthi cetha nalisir marang prinsip-prinsip kayektèn lan kabeneran, kang kuduné tansah dijaga ana ing pakaryané Gusti.”
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.
“Pesen-pesen marang pasamuwan ing Epesus lan marang pasamuwan ing Sardis wis kaping bola-bali diulangake marang aku déning Panjenengané kang maringi piwulang marang aku tumrap umaté. ‘Maranag malaékat pasamuwan ing Epesus tulisen; Mangkéné pangandikané Panjenengané kang nyekel pitu lintang ana ing asta tengené, kang mlaku-mlaku ana ing tengahing pitu kaki dian emas; Aku pirsa sakèhé panggawému, lan rekasamu, lan kasabaranmu, lan kepriyé kowé ora bisa nahan wong-wong kang ala; lan kowé wis nyoba wong-wong kang ngaku yèn dhèwèké rasul, nanging satemené dudu, lan kowé wus nemokaké yèn dhèwèké iku wong goroh; lan kowé wis nandhang, lan nduwèni kasabaran, lan marga saka Asma-Ku kowé wis rekasa, lan ora semaput. Nanging Aku nduwèni sawatara prekara marang kowé, amarga kowé wis ninggal katresnanmu kang wiwitan. Mulané elinga saka ngendi kowé wus tiba, lan mratobata, lan lakonana panggawé-panggawé kang kapisan; yèn ora mangkono, Aku bakal énggal rawuh marang kowé, lan bakal nyingkiraké kaki dianmu saka panggonané, kajaba yèn kowé mratobat.’ Wahyu 2:1–5.
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
“Mulané tulisen marang malaékaté pasamuwan ing Sardis: Mangkéné pangandikané Panjenengané sing ngasta pitung Rohing Allah lan pitung lintang; Aku pirsa pakaryanmu, yèn kowé duwé sesebutan yèn kowé urip, nanging satemené kowé mati. Padhaa waspada, lan kuwatna samubarang sing isih kari, kang wis arep mati; awit Aku ora nemu pakaryanmu sampurna ana ing ngarsané Allah. Mulané élinga kepriyé kowé wis nampani lan krungu, banjur cepeng teguh, lan mratobata. Mulané manawa kowé ora waspada, Aku bakal teka marang kowé kaya maling, lan kowé ora bakal ngerti ing jam pira Aku bakal teka marang kowé.” Wahyu 3:1–3.
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Kita sami nyumurupi kaleksananing pepènget-pepènget punika. Dereng naté Kitab Suci kapenuhan kanthi langkung trep tinimbang punika.
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Manungsa bisa ngadegaké bangunan-bangunan sing dibangun kanthi paling tliti lan tahan geni, nanging mung sapisané tangané Gusti Allah nyentuh, mung sawijiné cemlorot saka swarga, bakal nyirnakaké saben pangungsèn.
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
“Wis kadangu takon manawa aku duwe pitutur apa waé kang bisa dakparingaké. Aku wis maringi pitutur kang wus diparingaké Allah marang aku, kanthi pangajab supaya bisa nyegah tumibane pedhang murub kang gumantung ing sadhuwuré Battle Creek. Saiki apa kang daktakuti wis kelakon—yaiku pawarta bab kobonge gedhong Review and Herald. Nalika pawarta iki teka, aku ora kagèt babar pisan, lan aku ora nduwé tembung apa-apa kang bisa dakucapaké. Apa kang saka wektu tekan wektu kudu dakandharaké lumantar pepènget ora nggawa pengaruh apa-apa kajaba mung ngategaké atiné wong-wong kang ngrungokaké, lan saiki aku mung bisa kandha: Aku banget sedhih, banget-banget sedhih, yèn prelu bilai iki kudu tumiba. Pepadhang wis cukup diparingaké. Saupama pepadhang iku ditindakaké, pepadhang luwih lanjut ora bakal dibutuhaké.” Testimonies, volume 8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Generasi kapindho Adventisme dudu sawijining kamenangan, lan sajroning kasampurnaning Yehezkiel bab wolu, pambrontakan mau mung saya terus ndadra.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
“Lumantar pesen-pesen tinulis lan lumantar geni, Pangéran wis mratélakaké yèn Panjenengané kersa supaya umaté pindhah metu saka Battle Creek. Mugi Gusti Allah nulungi kita supaya mireng swarané. Apa iku ora ana tegesé tumrap kita yèn loro lembaga agung kita ing Battle Creek kasirnakaké déning geni? Kowé bisa kandha, ‘Nanging Sanitarium sing anyar nduwèni akèh pasien.’ Inggih; nanging sanadyan ana pirang-pirang éwu pasien ana ing kono, iku dudu alesan apa waé sing ndhukung supaya umat kita mbangun omah-omah ing Battle Creek lan manggon tetep ana ing kono.
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Panggodha saya tambah akeh. Manungsa padha nampik pepadhang sing wis dikirim déning Gusti Allah lumantar Paseksiné Roh Panjenengané, lan padha milih reka-dayané dhéwé lan rancangané dhéwé. Apa manungsa bakal tetep misahaké awaké saka Gusti Allah? Apa Panjenengané kudu nglairaké bebenduné kanthi cara sing luwih cetha manèh tinimbang sing wis Panjenengané tindakaké?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Para wong padha “milih reka-dayané dhéwé lan rancangané dhéwé,” kaya kang dipratandhaké déning pitung puluh pinituwa ing kamar-kamar gegambaran ing Yehezkiel pasal wolu, kang ngumumaké, “Pangéran ora mirsani kita.” Pangéran ngedegaké sawiji nabi wadon lan maringi dhèwèké “wahyu-wahyu kabuka” pas patang puluh taun, nganti taun 1884. Panjenengané masang tapak asmané tumrap peparing iki, amarga Panjenengané kang maringaké lan mungkasi iku ing sawijining kutha aran Portland, lan Panjenengané maringaké iku lawasé patang puluh taun. Sakdurungé banget “wahyu-wahyu kabuka” iku mandheg, para wong tuwa wiwit ngrusak wewenang Kitab Suci lan Roh Ramalan ing taun 1881 lan 1882. “Wahyu-wahyu kabuka” iku banjur rampung ing taun 1884, lan sajroning patang taun pambrontakané Korah, Datan, lan Abiram kaulang manèh ing Konferènsi Umum taun 1888.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
Pambrontakan taun 1888 ngasilaké paningkatan pambrontakan kang ndadèkaké campur tangan langsung saka Gusti Allah ing sajarah Adventisme Laodikia nalika Panjenengané ngobong pakaryan penerbitan lan pakaryan kasehatan. Nanging, paukuman-paukuman langsung mau ora nyegah pambrontakan kang wus lumaku. Ing taun 1919 dianakaké sawijining Konferènsi Alkitab, ing kana salah siji saka para pambrontak utama generasi kapindho, William Warren Prescott, teolog kang dididik ing universitas-universitas Protestan murtad, dadi pimpinan utama ing nyurung pandhangan setanis kang ngaku yèn “the daily” nggambaraké pakaryan Kristus ing papan suci, lan marakaké sawatara paparan.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
Sajarah negesake bilih ing konferènsi Alkitab taun 1919 punika, Prescott ngaturake satunggaling Injil ingkang kadadosan saking nyingkirake saben piwulang pokok saking pesen kenabianipun para Millerit. Panjenenganipun malah ngupaya nyingkirake kalih èwu telung atus dinten punika, nanging boten saged ngleksanani. Nanging makaten, panjenenganipun ngaturake satunggaling Injil ingkang saestu tanpa isi pangertosan-pangertosan kenabianipun para Millerit. Injilipun dipun tampik wonten ing rapat punika, nanging para pamimpin wuta punika tetep mutusake ngasta rerangkèn presentasinipun lan nyusun dados satunggaling buku kanthi irah-irahan, The Doctrine of Christ. Buku punika dados pralambang tekane generasi kaping tiga Adventisme Laodikia.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Kitab punika nggambaraken satunggaling Injil sanès tinimbang Injil Millerit saking Habakuk pasal kalih, lan Paulus maringi pirsa dhateng kita bilih injil sanès punika satemenipun boten Injil babar pisan.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
Aku gumun, yèn kowé kok enggal banget padha nyimpang saka Panjenengané kang wus nimbali kowé menyang ing sih-rahmaté Kristus, marang Injil liyané: kang satemené dudu Injil liyané; nanging ana sawatara wong kang gawe gègèr atimu lan padha ngupaya mbalèkaké Injilé Kristus. Nanging sanadyan aku, utawa malaékat saka swarga, martakaké marang kowé Injil liyané tinimbang kang wis dakwartakaké marang kowé, wong kuwi kena ing ipat-ipat. Kaya kang wus dakucapaké sadurungé, mangkono uga saiki dakucapaké manèh, manawa ana wong kang martakaké marang kowé Injil liyané tinimbang kang wis koktampani, wong kuwi kena ing ipat-ipat. Galatia 1:6–9.
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
Generasi katelu Adventisme dipunlambangaken déning jijik katelu ing Yéhezkièl, nalika para wanita sami nangisi Tammuz. Tammuz punika déwa Mesopotamia ingkang gegayutan kaliyan kasuburan lan siklus tetuwuhan. Tammuz kadhangkala dipungambaraken minangka pangon utawi nom-noman, ingkang dipunsambungaken kaliyan owah-owahan mangsa lan tuwuhing tetanèn. Pejahipun Tammuz lan wungunipun malih salajengipun gegandhèngan kaliyan kalènder tetanèn. Miturut mitologi punika, Tammuz badhé pejah utawi sirna nalika sasi-sasi mangsa panas, ingkang dipuntingali minangka pralambang layunipun tetuwuhan ing mangsa ingkang panas lan garing. Tangisan tumrap Tammuz punika satunggaling ritus pangruwatan duka ingkang nglebeti rerintihan amargi pejahipun utawi sirnanipun Tammuz nalika sasi-sasi mangsa panas, lajeng dipunlajengaken kanthi kabingahan amargi wungunipun malih, ingkang nglambangaken pambaharuan tetuwuhan lan gesang tetanèn.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
Nangisi Tammuz nggambarake sawijining pesen udan pungkasan palsu, yaiku apa kang diwakili déning Injilé W. W. Prescott. Panyingkiran dhasar kenabian, kang diwiwiti ana ing pambrontakan taun 1863, tekan ing sawijining titik ing taun 1919, nganti Adventisme Laodikia nglilani Injil palsu iku diadegaké. Injil palsu mau adhedhasar kanthi kebak marang metodologi Protestantisme murtad. Arsitek asliné yaiku W. W. Prescott, lan kaya William Miller, Injilé wong loro iku padha-padha adhedhasar pangerten dhasaré bab “the daily,” ing kitab Daniel. Kaloro Injil mau diwakili ing pethikan 2 Tesalonika, ing ngendi Miller kawitan nemokaké yèn “the daily,” makili paganisme. Ing pethikan mau ana sawijining golongan kang diwakili déning Miller, yaiku wong-wong kang nampani bebener kang dipralambangaké déning Paulus, lan golongan sijiné maneh kang ora nduwèni katresnan marang bebener.
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
Ing dina-dina wekasan ana siji golongan, kang dilambangaké déning Miller, “mangertèni” lan nampa udan pungkasan, lan golongan liyané, kang dilambangaké déning Prescott, nampa kasasar kang rosa. Kasasar kang rosa kang padha tampa iku dhedhasar marang Injil palsu, kang satemené dudu Injil babar pisan, lan iku nandhani piwulang palsu bab udan pungkasan. Mangkono, nistha katelu ing Ezekiel iku para wanita (gréja-gréja Adventisme Laodikia), nangisi Tammuz. Luh-luhing mangsa panas (udan) wong-wong mau dimaksudaké kanggo ngasilaké wohing panèn.
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
Bédané antarané rong jinis pekabaran udan pungkasan nyakup saindhenging Alkitab lan Roh Ramalan. Alkitab bola-bali negesaké yèn udan iku ditahan saka umat kang ora manut.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
Ana wong padha ngucap, Manawa ana priya ngpegat bojone, lan bojone mau lunga saka dheweke, banjur dadi kagungane priya liya, apa priya iku bakal mbalek marang dheweke maneh? Apa tanah iku ora bakal dadi najis banget? Nanging sira wus tumindak laku jina karo akeh para kekasih; nanging balia maneh marang Ingsun, mangkono pangandikané Pangéran. Anggènana mripatmu marang panggonan-panggonan ing dhuwur, lan delengen ing ngendi sira durung tau katandukan. Ana ing pinggir dalan sira lungguh ngenteni wong-wong mau, kaya wong Arab ana ing ara-ara samun; lan sira wus najisaké tanah iku marga saka pelacuranmu lan pialamu. Mulané udan deres wis dipenggak, lan ora ana udan pungkasan; nanging bathukmu kaya bathuk wanita tuna susila, sira ora gelem isin. Yeremia 3:1–3.
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
Adventisme Laodikia wiwit tumindak minangka sundel ing taun 1863, lan wiwit wektu iku udan deres wis ditahan. Wong-wong iku ora gelem isin marang pambrontakane, lan kekurangan andhap-asor iku ngasilake bathuké sundel, dene sundel ing ramalan Kitab Suci iku kapausan. Generasi katelu iku papan ing ngendi pakaryan pungkasan kanggo nyawisake sujud marang tandha sundel saka Roma kasampurnakake. Panata kanggo generasi kaping papat kasampurnakake ana ing generasi katelu, lumantar piwulang palsu bab udan pungkasan. Kaya dene pambrontakan taun 1863, lan pambrontakan taun 1888, pambrontakan taun 1919, padha selaras karo 11 September 2001, awit nalika bangunan-bangunan ing Kutha New York ambruk, malaekat kang gagah prakosa saka Wahyu wolulas tumurun lan udan pungkasan kang sejati wiwit.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Udan pungkasan bakal tumiba marang umat Allah. Ana malaékat kang gagah prakosa bakal tumurun saka swarga, lan saindenging bumi bakal katerangan déning kamulyané.” Review and Herald, 21 April 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Nalika udan pungkasan wiwit tumiba, para wong tuwa saka Adventisme Laodikia ora bakal ngakoni iku minangka udan pungkasan, awit wong-wong mau wis didoktrin déning piwulang palsu bab udan pungkasan, kang dilambangaké déning Yéhezkièl minangka para wanita kang nangisi Tammuz, lan sajroning penerapan minangka sawijining pekabaran bab katentreman lan kaamanan.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Mung wong-wong sing urip miturut pepadhang sing wis diduwèni bakal nampa pepadhang kang luwih gedhé. Manawa kita ora saben dina maju ing ngetrapake kautaman-kautaman Kristen kang aktif, kita ora bakal ngenali pawujudaning Roh Suci ing udan pungkasan. Bisa waé iku lagi tumiba ing ati-atiné wong ing sakiwa-tengen kita, nanging kita ora bakal mbedakaké utawa nampani iku.” Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Para penjaga umat ora bisa ngenali tekane udan pungkasan, amarga Injil palsu bab udan pungkasan palsu sing dianut déning wong-wong mau, nyélaki kemungkinan anané samubarang kawujudan pangwasané Allah kaya kang wis tau ana ing jaman-jaman biyèn.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Bakal ana ing pasamuwan-pasamuwan sawijining panyatane daya Gusti Allah kang nggumunake, nanging iku ora bakal tumiba marang wong-wong kang durung ngasorake awake ana ing ngarsane Pangéran, lan mbukak lawanging ati lumantar pangaken dosa lan pamratobat. Ing panyataning daya iku kang madhangi bumi kanthi kamulyaning Allah, wong-wong mau mung bakal weruh sawijining prakara kang, sajroning kawutahane, dianggep mbebayani, sawijining prakara kang bakal nuwuhake rasa wedine, lan wong-wong mau bakal ngiyatake awake kanggo nglawan iku. Amarga Pangéran ora makarya manut gagasan lan pangarep-arep wong-wong mau, wong-wong mau bakal nentang pakaryan iku. ‘Yagéné,’ mangkono pangandikane, ‘apa kita ora mesthine wanuh marang Rohé Allah, dene kita wis ana ing pakaryan iki nganti pirang-pirang taun?’—Amarga wong-wong mau ora nanggapi pepènget-pepènget, panyuwunan-panyuwunan kang ana ing piweling-piwelingé Allah, nanging kanthi terus-terusan ngucap, ‘Aku sugih, lan saya akèh bandha, lan ora butuh apa-apa.’ Kaprigelan lan pengalaman dawa ora bakal ndadekake manungsa dadi saluran pepadhang, kajaba wong-wong mau masrahake awake ana ing sangisoring soroting padhang kang sumunar saka Srengéngé Kabeneran, sarta katimbalan, kapilih, lan kacawisaké lumantar peparing Roh Suci. Nalika wong-wong kang ngurusi prakara-prakara suci padha ngasorake awake ana ing sangisoring tanganing Allah kang kuwasa, Pangéran bakal ngluhurake wong-wong mau. Panjenengané bakal ndadekake wong-wong mau dadi manungsa kang waskitha—manungsa kang sugih ing sih-rahmaté Roh Panjenengané. Sipat wataké kang kuwat lan mentingake dhiri, kekerasan atiné, bakal katon ana ing padhang kang sumunar saka Pepadhanging jagad. ‘Aku bakal enggal rawuh marang kowé, lan bakal nggeser kaki padamamu saka panggonané, kajaba yèn kowé mratobat.’ Manawa kowé ngupaya Pangéran klawan gumolonging atimu, Panjenengané bakal kapanggih déning kowé.” Review and Herald, December 23, 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Para pinituwa ing Yehezkiel bab wolu nampi Injil bab katentreman lan kaslametan ing taun 1919, lan nalika tanggal 11 September 2001 dumugi, wohing pambrontakan sing saya ngrembaka iku kasat mata ing ketidakmampuané wong-wong mau kanggo ngenali rawuhipun udan pungkasan. Ing sajarah sing diwiwiti nalika mangsa wekasan ing taun 1989, Gusti Allah mbalèni gerakan Millerite nganti trep samesthiné. Miller minangka pralambang Élia, lan Élia kanthi temen-temen wis ngandika marang Ahab yèn ora bakal ana udan, kajaba manut pangandikané Élia.
We will continue our consideration of the third generation of Adventism in the next article.
Kita bakal nerusake panimbang kita ngenani generasi katelu Adventisme ing artikel sabanjuré.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Golongan wong-wong sing ora ngrasa susah merga kemunduran rohaniné dhéwé, lan uga ora nangisi dosa-dosané wong liya, bakal ditinggal tanpa meteréné Allah. Gusti maringi dhawuh marang utusan-utusané, yaiku para wong sing nyekel gaman panyembelihan ana ing tangané: ‘Lungaa sawise panjenengané ngliwati kutha, lan tabokena: mripatmu aja melas, lan aja padha welas asih: patenana nganti tumpes wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wong wadon: nanging aja nyedhaki wong siji waé sing ana tandhané; lan miwitia saka pasucèn-Ku. Banjur wong-wong mau miwiti saka para wong tuwa kang ana ing ngarepé omah.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Ing kéné kita nyumurupi bilih pasamuwan—papan kasucèné Pangéran—dados ingkang kapisan ngrasakaken tabokaning bebendunipun Allah. Para priya sepuh, inggih punika tiyang-tiyang ingkang sampun kaparingan pepadhang ageng déning Allah lan ingkang sampun jumeneng dados para pengreksa kapentingan rohani umat, sampun ngianati kapitadosan ingkang dipasrahaken dhateng piyambakipun. Piyambakipun sampun ngasta pendirian bilih kita boten prelu ngantos-antos mukjijat lan panyingkapan kakuwasanipun Allah ingkang cetha kados ing jaman-jaman rumiyin. Jaman sampun ewah. Tembung-tembung punika ngukuhaken boten pitadosipun, lan piyambakipun ngendika: Pangéran boten badhé nindakaken kabecikan, lan ugi boten badhé nindakaken piawon. Piyambakipun kaluwihan sih-rahmat saéngga boten badhé nekani umatingipun kalihan paukuman. Mekaten, ‘Tentrem lan kaslametan’ dados pameca saking tiyang-tiyang ingkang boten badhé malih ngangkat swaranipun kados kalasangka kanggé nedahaken dhateng umating Allah pêlanggaran-pêlanggaranipun lan dhateng brayat Yakub dosa-dosanipun. Asu-asu bisu ingkang boten purun menggonggong punika, punika ingkang ngraosakaken piwales adil saking Allah ingkang kacingakaken. Para priya, para kenya, lan para lare alit sami pejah sesarengan.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Pangawulan nistha kang ndadèkaké wong-wong setya nggresula lan nangis iku mung kang bisa katitèni déning mripat kang winates; nanging dosa-dosa kang luwih ala tanpa pepindhan, yaiku dosa-dosa kang ngurubaké cemburuné Allah kang resik lan suci, iku ora kawedhar. Sang Panaliti agunging ati pirsa saben dosa kang katindakaké ing panggonan kang ndhelik déning para pelaku duraka. Wong-wong iki banjur rumangsa aman ana ing pangapusané dhéwé, lan marga saka kasabarané Panjenengané kang dawa, padha kandha manawa Pangéran ora mirsani, banjur tumindak kaya-kaya Panjenengané wus nilar bumi. Nanging Panjenengané bakal mbabar lamisé wong-wong mau lan bakal mbukak ana ing ngarepé wong liya dosa-dosa kang kanthi temen-temen padha didhelikaké.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Ora ana kaunggulan drajat, kamulyan, utawa kawicaksanan kadonyan apa wae, lan ora ana kalungguhan ing kalenggahan suci, kang bakal njaga manungsa supaya ora ngurbanake prinsip nalika padha dipasrahake marang atine dhewe sing kebak cidra. Wong-wong kang wis dianggep pantes lan mursid kabukten dadi para bebeguging murtad lan dadi tuladha ing rasa ora peduli lan ing panyalahragane sih-rahmaté Allah. Laku ala mau ora bakal luwih suwe maneh ditenggang déning Panjenengané, lan ing bebenduné Panjenengané tumindak marang wong-wong mau tanpa welas asih.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Kanthi rasa enggan Gusti narik rawuhipun saka wong-wong kang wis diparingi pepadhang kang ageng lan kang wis ngrasakake kasektening pangandika nalika ngladosi wong liya. Wong-wong iku biyen naté dados abdi-abdi-Nipun kang setya, diparingan sih kaluhuran lumantar rawuhipun lan pitedah-Nipun; nanging wong-wong iku wus nyimpang saka Panjenenganipun lan nuntun wong liya menyang kasalahan, mulané padha kaparingaké ing sangisoré bebenduné Allah.” Testimonies, volume 5, 211, 212.