“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Kita kudu ngerti kanggo awak dhewe apa sing dadi hakékaté agama Kristen, apa kang sinebut kayektèn, apa iman sing wis kita tampa, apa waé pranatan-pranatan Kitab Suci—yaiku pranatan-pranatan sing diparingaké marang kita déning wewenang kang paling luhur.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Sajeroning pirang-pirang taun, Future for America wis negesake manawa pitung pasamuwan ing Kitab Wahyu ora mung makili sajarah Israel modhèren wiwit jaman para rasul nganti pungkasaning jagad, nanging uga pitung pasamuwan mau makili Israel kuna wiwit jaman Musa nganti tumekaning Stefanus dibandhem watu. Para pelopor Adventisme ora mulang bebener iki, nanging padha mangertosi lan migunakaké prinsip-prinsip sing netepaké bebener iki. Gusti Yesus mratelakaké wekasan wiwit saka wiwitan, lan Israel kuna makili Israel modhèren. Mulane, saben bebener kang dadi bagéan saka ciri-ciri kenabian Israel modhèren uga wus ana ing Israel kuna.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Sadurunge sajarah Millerit, pandhangan Kristen tradisional babagan pitu pasamuwan iku yaiku manawa pasamuwan-pasamuwan mau nggambarake pasamuwan-pasamuwan nyata ing Asia Kecil ing jamané Yohanes. Pandhangan tradisional uga mangertèni manawa pitutur marang pasamuwan-pasamuwan siji-siji kuwi uga bisa dimangertèni minangka pitutur tartamtu marang warna-warna pasamuwan sajroning sajarah Kristen, lan uga manawa pitutur lan pepènget sing padha kuwi katujokake marang wong-wong Kristen siji-siji. Wong-wong mau uga mangertèni manawa pitu pasamuwan iku nggambarake pitu mangsa sajarah pasamuwan wiwit saka jaman para murid nganti tekan pungkasaning jagad. Pamawas-pamawas iki wis ana sadurunge sajarah Millerit. Papat pangertosan ngenani pitu pasamuwan sing mbentuk pandhangan tradisional, sing wis ana sadurunge William Miller, biyèn lan saiki dhedhasar marang penafsiran Alkitab sing “historisistis”. Metodologi iku sing dituntun déning para malaékaté Allah supaya diadopsi déning William Miller.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Pitu pasamuwan ing Asia iku sawijining riwayat pasamuwané Kristus ing pitung wujudé, ing sakehé liku-liku lan pamalikané, ing sakehé kamakmuran lan kasangsarané, wiwit saka jaman para rasul tumeka tekan wekasaning jagad. Pitu meterai iku sawijining riwayat babagan tumindaké para kakuwasan lan para ratu ing bumi marang pasamuwan, lan pangayomané Allah marang umat kagungané sajrone wektu sing padha. Pitu slompret iku sawijining riwayat babagan pitu paukuman kang mirunggan lan abot kang dipunutus marang bumi, utawa karajan Romawi. Lan pitu bokor iku pitu pageblug pungkasan kang dipunutus marang Roma Papal. Kacampuran karo iki ana akèh lelakon liyané, kang dirajut mlebu kaya ilining kali-kali cilik, lan nyukupi bengawan gedhéing wangsit, nganti kabèh iku pungkasane nuntun kita menyang samodra kalanggengan.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Miturut panemuku, iki iku rancangan saka pamecahe Yohanes ing kitab Wahyu. Lan wong kang kepéngin mangertèni kitab iki, kudu nduwèni kawruh kang jero bab pérangan-pérangan liyané saka pangandikané Allah. Gambaran-gambaran lan pepindhan-pepindhan kang katindakaké ing pamecahe iki, ora kabèh diterangaké ana ing kitab iki dhéwé, nanging kudu digolèki ana ing para nabi liyané, lan diterangaké ana ing pérangan-pérangan Kitab Suci liyané. Mulané cetha yèn Allah wis netepaké supaya sakabèhé iku disinaoni, supaya bisa olèh kawruh kang cetha bab salah siji pérangan waé.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Suster White sarujuk lan njunjung pandhangan “historis” sing dicekel déning Miller, nanging piyambakipun nambahi wawasan sing luwih jero tumrap kitab Wahyu tinimbang sing dideleng déning Miller, awit Miller durung mangertos papan suci iku miturut kanyatané sing sajati. Panjenenganipun mangertos yèn papan suci iku bumi. Suster White mangertos yèn nalika Gusti Yesus ngaturaken pralambang-pralambang sing kawejangaké ing kitab Wahyu, Kristus nindakaken punika sesarengan kaliyan pakaryanipun minangka Imam Agung ing swarga.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Nalika Yokanan noleh lan ndeleng Kristus, Panjenengané lumampah ana ing antarané kaki dian kanthi busana imam, lan kaki dian iku dumunung ana ing papan suci, mulané ana ing sajarah sawisé minggahé Panjenengané menyang swarga, nanging sadurungé Panjenengané lumebet menyang Papan Maha Suci ing taun 1844. Miller ora bisa uga mangertèni wigatiné kasunyatan iki. Mangkono uga Tyndale, Luther, utawa John Wycliffe, utawa sapa waé saka para reformator wiwitan. Kayekten iku maju saya tuwuh, sumorot saya padhang lan saya padhang tumuju marang dina kang sampurna.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Asas agung kang kanthi mulya disengkuyung déning Robinson lan Roger Williams, yaiku yèn kayektèn iku maju lumuntur, lan yèn para Kristen kudu tansah siyap nampani sakèhé pepadhang kang bisa sumunar saka pangandikané Allah kang suci, wis ora digatèkké manèh déning turuné. Pasamuwan-pasamuwan Protestan ing Amérika,—uga ing Éropah,—kang banget kaparingan sih ing nampani berkah Réformasi, gagal nerusaké lumakuné ing dalan pambaruan. Sanadyan saka wektu ke wektu ana sawatara wong setya kang jumeneng martakaké kayektèn anyar lan mbabar kaluputan kang wis suwé dipun-uri-uri, akèh-akèhé, kaya wong Yahudi ing jamané Kristus utawa para penganut kapausan ing jamané Luther, rumangsa cukup mung pracaya kaya leluhuré pracaya lan urip kaya leluhuré urip. Mulané agama malih mudhun dados formalisme; lan kaluputan sarta takhayul kang mesthiné wis dibuwang menawa pasamuwan tetep lumaku ana ing pepadhanging pangandikané Allah, malah dipertahanaké lan dipun-uri-uri. Mangkono roh kang diuripaké déning Réformasi saya suwe saya luntur, nganti ing pasamuwan-pasamuwan Protestan meh padha gedhéné kabutuhan marang pambaruan kaya ing Gréja Roma nalika jamané Luther. Ana kadonyan kang padha, lan pingsaning rohani kang padha, uga pangaji-aji kang padha marang panemuné manungsa, sarta nggantos piwulang-piwulang pangandikané Allah nganggo têyori-têyori manungsa.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Manawa kasunyatan manawa bebener iku ngrembaka kanthi maju sethithik mbaka sethithik sajrone sajarah ora diakoni, mula tegesing pepadhang anyar apa waé ing generasi pungkasan iki bisa uga temenan ora bisa diweruhi. Sawisé wong mandheg mangertèni sipat maju sethithik mbaka sethithik saka “bebener,” dhèwèké kanthi otomatis wiwit gumantung marang tradhisi, adat pakulinan, lan tuntunan manungsa kang wus tiba.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Metodologi kang dipigunakaké déning Miller iku minangka tenger dalan kang lumaku ngliwati kabèh garis kenabian, kang nampilaké paseksi bab pangrembakaning kayektèn Kitab Suci kang diwiwiti déning para rasul. Nanging ing tenger dalan kang diwakili déning Miller iku, kita nemu sawijining wiwitan kang nuntut sawijining padanan ing wekasan. Akèh wong ora tau mangertèni kasunyatan-kasunyatan iki, nanging ora mangkono tumrap Sétan.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Sétan wis nglawan kayektèn lan pangrembakané wiwit saka pambrontakané ing swarga. Nalika ing sajarah tekan ing titik nalika para reformator wiwit cetha mangertèni carané nyinaoni Kitab Suci, Sétan nindakaké kaya sing tansah ditindakaké, lan dhèwèké ngenalaké pamalson-pamalson. Bukti sajarah ngenani pakaryané anggoné nyalsu kayektèn mènèhi pratandha yèn para Yesuit kayata Ribera lan Louis de Alcazar ngarahaké méthodologi pamalsoné kanthi mligi marang kitab Wahyu. Méthodologi rusak sing sinebut “preterisme” wiwit tuwuh ing abad kapindho lan katelu kanthi loro wakil utama saka méthodologi palsu iku. Salah sijiné yaiku Eusebius saka Kaisarea (260–339), lan Victorinus saka Pettau (tilar donya kira-kira taun 304). Loro tokoh sajarah wiwitan iki padha nyengkuyung méthodologi sing ngandharaké yèn kitab Wahyu wis kalaksanan ing jaman Kakaisaran Romawi lumantar tokoh-tokoh sajarah kayata kaisar Nero kang misuwur ala iku.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Ing abad kaping sanga welas, John Darby (1800–1882) saka Karajan Manunggal ngenalaké sawijining metodologi setanis liyané, kang uga disisipaké ing cathetan sikil saka Alkitab jaran Troya kang sinebut Scofield Reference Bible, sing sadurungé wis kita idhentifikasi. “Dispensasionalisme” iku sawijining kerangka teologis kang mbagi sajarah lan sesambungané Gusti Allah karo umat manungsa dadi mangsa-mangsa kang béda-béda, utawa “dispensasi-dispensasi,” ing sajroning Gusti Allah ngatur rancangané kanthi cara-cara kang béda. Aku nyathet prakara iki ing titik iki, awit iki minangka salah siji saka kasunyatan palsu kang dilebokaké menyang gerakan Future for America déning swara-swara saka wilayah sing padha, panggonan Darby nyebaraké gagasan-gagasané kang setanis. Gagasan-gagasané Darby kang nyerang Future for America iki dibarengi déning filsafat saka gerakan sing diarani “woke” jaman saiki, kang nglantaraké anarki sing padha kaya kang diwakili déning Révolusi Prancis lan kabébasan hawa nepsu sing padha kaya kang diwakili déning Sodom lan Gomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Ing jaman saiki para teolog Adventisme modern migunakaké sawijining sistem kanggo mbédhah bebener-bebener Alkitab adhedhasar sawijining sistem panfsiran Alkitab loro-lapis sing padha dienggo kanggo ngrusak lan nyélaki loro-loroné, yaiku Alkitab lan Roh Ramalan. Wong-wong mau mènèhi tetenger marang manungsa apa minangka ahli basa-basa Alkitab utawa minangka ahli sajarah Alkitab. Mulané, para teolog Adventisme ing jaman saiki nguwasani pikiran Adventisme Laodikia, salah siji kanthi napsiraké Sabdaning Allah adhedhasar pangertené manungsa sing wus tiba babagan sajarah, utawa kanthi pangertené manungsa sing wus tiba babagan basa. Wujud-wujud kaluputan modern iki, sing kerep dienggo kanggo nyerang piwulang sing saiki panjenengan waca, bakal dibahas luwih jero ana ing artikel-artikel iki nalika kita nimbang pralambang Révolusi Prancis. Sétan iku urip, lan dhèwèké ngerti yèn wektuné wus cendhak. Aturan pungkasan saka aturan-aturan Miller, yaiku nomer patbelas, dipunpungkasi kanthi paragraf ing ngisor iki.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Ketuhanan sing diwulangake ing sekolah-sekolah kita tansah dhedhasar sawijing kredo golongan tartamtu. Iku bisa uga migunani kanggo njupuk pikiran sing isih kothong lan nyithakaké jinis iki marang pikiran mau, nanging pungkasane mesthi bakal nuwuhake kefanatikan. Pikiran sing mardika ora bakal tau wareg marang panemune wong liya. Saupama aku dadi guru tumrap para mudha ing babagan ketuhanan, aku dhisik bakal nyinau kaprigelan lan pikirané. Manawa iku becik, aku bakal ndadèkaké wong-wong mau nyinau Kitab Suci kanggo awaké dhéwé, lan ngutus wong-wong mau metu kanthi mardika kanggo nindakake kabecikan tumrap jagad. Nanging manawa wong-wong mau ora nduwèni pikiran, aku bakal nyithakaké pikirané wong liya marang wong-wong mau, nulis ‘bigot’ ing bathuké, lan ngutus wong-wong mau metu minangka batur!” William Miller, Miller’s Works, jilid 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Ing jaman sawisé Yohanes Sang Panyingkap urip, lan ing mangsa Réformasi, Sétan kanthi aktif ngasilaké metodologi kenabian palsu kanggo mbingungaké lan numpes analisis Alkitabiah sing sejati. Sing kadhangkala luput katiten ing kasunyatan-kasunyatan sajarah iki yaiku yèn kabèh metodologi satanis mau ditujokaké kanthi langsung ora marang kitab liya, kajaba mung marang kitab Wahyu. Iku kang dadi prakara saka saben panyengkuyung kebingungan satanis iki. Kitab Wahyu tansah dadi sasarané Sétan. Sétan ngerti yèn kitab Wahyu iku kitab kang kudu dipréngi. Nalika kita ngakoni kasunyatan iki, kita banjur bisa ngakoni kasunyatan liyané sing ora katon, yaiku sawijining kasunyatan kang kasamun déning kasunyatan wigati liyané.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Metodologi palsu para Yesuit dimaksudaké kanggo nyegah pangerten sing cetha manawa paus gréja Roma iku antikristus ing ramalan Kitab Suci. Saben reformator Protestan pungkasane teka marang pangenalan lan pangenalan sing temtu marang kayektèn iki. Mulané, nalika ing jaman biyèn sajarah sing akurat babagan wong-wong kayata Ribera lan Louis de Alcazar wis dipratélakaké kanthi umum lumantar tembung lan terbitan, sajarah wong-wong kayata Ribera lan Louis de Alcazar iku dipigunakaké kanthi ancas kanggo nduduhaké upaya-upaya satanis kanggo nyegah pangerten sing bener ngenani “wong dosa.” Paseksen sing katulis utawa sing kaucapaké, kang mbabar ancas saka dipunwiwiti metodologi-metodologi satanis iki, iku bener sakuwaté tekan kana, nanging Satan nyoba nutupi luwih saka mung bukti-bukti Kitab Suci sing netepaké antikristus minangka paus Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Ana bebener-bebener ing kitab Wahyu sing wis katutup déning kebingungan kang ditimbulaké déning sistem-sistem palsu tafsir Kitab Suci iki, sing ana ing njaba pokok perkara bab wong kang cacané nem atus nem puluh enem. Salah siji saka bebener-bebener mau temtu banget yaiku bebener kang kaawakaké nalika pitung pasamuwan dipahami ing pangrembakané kang paling jangkep. Ana bebener-bebener kang mapan ing sajroning pitung pasamuwan sing ngandika kanthi langsung marang sajarah kang wiwit lumaku tanggal 11 September 2001 lan rampung ing krisis angger-angger Minggu. Sétan wis ngupaya supaya pepadhang iki tetep kasarembun, lan dhèwèké nemokaké metodologi-metodologi satanis kanggo nyamarkaké sawetara permata bebener kang mapan ing kitab Wahyu, ora mung ngenani identifikasi paus Roma minangka antikristus.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Sadurungé “wong duraka” kawehaké ing taun 538, wong-wong kayata Eusebius lan Victorinus nyerang kitab Wahyu kanthi ancas nyamarké munggahé kakuwasan kepausan. Ing sajarah sabanjuré, Kristus nindakaké prasetyané marang Tiatira lan nglairaké lintang ésuk reformasi (Wycliffe), lan sawisé iku Sétan nglairaké loro tokoh sajarah kang pinunjul kanggo mbélani lan nerusaké pakaryan sataniyé. Peperangan kang dawa lan nglarat bab pangrembakaning kayektèn, kang tekan pucaké nalika rahasia kitab Wahyu kabikak, (sacédhaké sadurungé panutupan mangsa sih-rahmat) nyakup pepadhang saka pitung pasamuwan kang ora tau diweruhi déning Miller, lan uga ora déning Sister White, nanging bisa dituduhaké kanthi cetha yèn Miller lan Roh Wangsit padha nyengkuyung pepadhang anyar iku, amarga pepadhang anyar ora tau mbantah pepadhang lawas.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Pancen kasunyatan manawa kita nduwèni kayektèn, lan kita kudu nyekel kanthi teguh marang pendirian-pendirian sing ora bisa digoyang; nanging kita aja ndeleng kanthi rasa curiga marang padhang anyar apa waé sing bisa diutus déning Allah, lan banjur kandha, Satemené, kita ora bisa weruh manawa kita mbutuhake padhang liyane saliyané kayektèn lawas sing nganti sapréné wis kita tampa lan ing njeroné kita wis mapan. Sajeroning kita nyekel pendirian iki, paseksené Sang Seksi Kang Satuhu nerapaké piwulang panguwuhé marang kaanan kita, ‘Lan kowé ora mangerti yèn kowé iku sangsara, melasi, mlarat, wuta, lan wuda.’ Wong-wong sing ngrasa sugih lan saya kebak bandha lan ora mbutuhake apa-apa, iku ana ing kaanan wuta tumrap kaanané sing sajati ana ing ngarsané Allah, lan padha ora mangerti bab iku.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ujian utama tumrap pepadhang anyar iku yaiku apa pepadhang iku mbantah kayekten sing wis mantep, lan apa pepadhang iku njunjung kayekten-kayekten dhasar.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Nalika pangwasaning Allah maringi paseksen ngenani apa kang dadi kayektèn, kayektèn iku kudu tetep ngadeg ing salawas-lawase minangka kayektèn. Ora kena diwènèhi papan marang panganggep-panganggep sabanjuré kang nalisir pepadhang sing wis diparingaké Allah. Wong-wong bakal tangi kanthi tafsiran-tafsiran Kitab Suci kang tumrap wong-wong mau iku kayektèn, nanging sejatiné dudu kayektèn. Kayektèn kanggo jaman iki, wis diparingaké Allah marang kita minangka dhasar iman kita. Panjenengané piyambak wis mulangaké marang kita apa kang dadi kayektèn. Bakal ana siji kang tangi, banjur sijiné manèh, nggawa pepadhang anyar kang mbantah pepadhang sing wis diparingaké Allah lumantar panyatane Roh Suci-Nya.” Selected Messages, book 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Sétan wis ndadèkaké kitab Wahyu dadi sasaran serangané wiwit wektu Yohanes nyerat pesen-pesen sing kaserat ana ing njeroé. Gusti Yésus ngandika:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Nanging begja mripatmu, amarga padha weruh; lan kupingmu, amarga padha krungu. Amarga satemené Aku pitutur marang kowé, manawa akèh para nabi lan wong-wong mursid kepéngin ndeleng prekara-prekara sing kokdeleng, nanging ora ndeleng; lan ngrungokaké prekara-prekara sing kokrungu, nanging ora krungu. Matius 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Berkah kang kaiket marang ndeleng lan ngrungokake iku yaiku berkah saka mangertos piwulang ing Wahyu Yesus Kristus. Nalika Yohanes nggambarake wong-wong ing “dina-dina wekasan” kang ndeleng lan ngrungokake piwulang iku, panjenengane banjur sujud nyembah malaékat Gabriel, kang enggal maringi weruh marang Yohanes supaya aja nglakoni mangkono.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Lan aku, Yokanan, nyumurupi samubarang iki, lan krungu iku. Lan sawisé aku krungu lan nyumurupi, aku tumungkul arep nyembah ana ing ngarepé sikilé malaékat kang nduduhaké samubarang iki marang aku. Banjur panjenengané ngandika marang aku, “Aja kowé nglakoni mangkono; awit aku iki kancamu ing pangawula, lan uga saka antarané para sadulurmu para nabi, lan saka antarané wong-wong kang netepi pangandika ing kitab iki: sembaha Gusti Allah.” Wahyu 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriel lan Yohanes iku loro-loroné titah kang katitahaké, sing mung prayoga nyembah marang Sang Pencipta. Akeh para nabi lan wong-wong mursid, kalebu para malaékat, wis kepéngin “nyumurupi” lan “mireng” piwulang saka Pambengok Tengah Wengi nalika diwedharaké manèh ing pungkasaning jagad.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristus ngandika, ‘Rahayu mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Satemené Aku pitutur marang kowé, manawa akèh nabi lan wong mursid wis kapéngin ndeleng prakara-prakara kang kokdeleng, nanging ora padha ndeleng; lan krungu prakara-prakara kang kokrungu, nanging ora padha krungu’ [Matthew 13:16, 17]. Rahayu mripat kang nyumurupi prakara-prakara kang kasumurupan ing taun 1843 lan 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen punika sampun kaparingaken. Lan boten kenging wonten tundhaning wekdal ing anggenipun mbaleni pesen punika, awit pratandha-pratandhaning jaman sami kasembadan; pakaryan pungkasan kedah katindakaken. Satunggaling pakaryan ageng badhe kalampahan ing wekdal ingkang cekak. Pesen badhe enggal kaparingaken miturut paneteping Allah, ingkang badhe ngrembaka dados panguwuh ingkang sora. Mangka Daniel badhe jumeneng wonten ing pandamelnipun, maringi paseksinipun.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Apa kang dipengini déning wong-wong mursid (Yokanan) lan kanca-kanca padha abdine (para malaékat) kanggo dideleng iku yaiku kasampurnaning pungkasan saka Pambengoking Tengah Wengi ing pungkasaning Adventisme, nalika bumi bakal padhang déning kamulyaning Allah. Pratandha pungkasan saka kakuwatan ing udan pungkasan iku kawujud lumantar dibukakné Wahyu Yesus Kristus.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Bab kawilujengan iku para nabi wis nliti lan ngudi kanthi temen, yaiku wong-wong kang wus medhar wangsit bab sih-rahmat kang bakal kaparingake marang kowe; padha nyelidiki wektu apa, utawa kahanan wektu kang kepriye, kang dituduhake dening Roh Kristus kang ana ing sajroning para nabi mau, nalika Panjenengane luwih dhisik nekseni bab sangsaraning Kristus lan kamulyan kang bakal ndherek sawisé iku. Marang para nabi mau wis kawedhar, manawa dudu kanggo awake dhewe, nanging kanggo kita, padha ngladeni prakara-prakara iku, kang saiki wis kawartakake marang kowe dening wong-wong kang martakake Injil marang kowe kanthi Roh Suci kang kautus tumurun saka swarga; prakara-prakara kang para malaekat padha kepéngin nyawang. Mulane, sabukana pingganging pikiranmu, padha waspada, lan ngarep-arepa nganti tumeka ing pungkasan marang sih-rahmat kang bakal kaasta marang kowe ing wewahaning Gusti Yesus Kristus. 1 Petrus 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Para nabi, wong-wong mursid lan para malaékat wus kepéngin urip ing jaman nalika “rahmat” utawa panguwaosé Gusti Allah, katumpahaké sajroning panggenepan pungkasan saka Sesambat Tengah Wengi. “Rahmat” iku, yaiku panguwaos nitahaké duwèké Gusti Allah, digawa marang manungsa nalika Wahyué Gusti Yésus Kristus kabukak segelé. Sétan mangerténi yèn dalan kanggo ngaturaké panguwaos nitahaké duwèké Gusti Allah marang umaté kalaksanani lumantar pekabaran kang dibukak segelé ing kitab Wahyu, mula iku wis dadi upaya kang paling luhur saka pihaké kanggo mbingungaké, nindhes, lan nutupi pepadhang kang kinandhut ana ing kitab Wahyu. Pepadhang iku dudu mung pangenalan marang manungsa duraka, awit kayektèn iku wus kacathet kanthi jangkep déning kabèh para pembaru Protestan atusan taun kepungkur.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Aku katut ing Sang Roh ing dina Gusti, lan krungu ana swara gedhé ana ing wingkingku, kaya swaraning kalasangka, ngandika: Aku iki Alfa lan Omega, kang wiwitan lan kang pungkasan; lan, Apa kang kokdeleng iku, tulisen ana ing sajroning kitab, lan kirimna marang pasamuwan pitu kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Banjur aku noleh arep ndeleng swara kang ngandika karo aku iku. Lan sawisé aku noleh, aku weruh pitung kaki dian emas; lan ana ing satengahing pitung kaki dian mau ana siji kang kados Putraning Manungsa, ngagem jubah dawa tekan sikil, lan ing dhadhané kaiket sabuk emas. Sirahé lan rambuté putih kaya wulu wedhus, putih kaya salju; lan mripaté kaya geni murub; lan sikilé kados tembaga alus, kaya-kaya dipijar ana ing pawon; lan swarané kaya swaraning banyu akèh. Lan ana ing tangané tengen Panjenengané nyekel lintang pitu; lan saka cangkemé medal pedhang landhep loro sisih; lan rainé sumunar kaya srengéngé kang madhangi sajroning kakuwatané. Lan nalika aku weruh Panjenengané, aku tumungkul ana ing sikilé kados wong mati. Banjur Panjenengané numpangaké tangané tengen marang aku, pangandikané marang aku: Aja wedi; Aku iki kang wiwitan lan kang pungkasan: Aku iki Panjenengané kang urip, lan wus tau mati; lan lah, Aku urip ing salawas-lawasé, Amin; lan Aku ngasta kunci-kuncining neraka lan pati. Tulisen samubarang kang wus kokdeleng, lan kang saiki ana, sarta kang bakal kalakon sawisé iki. Wahyu 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Nalika Adventisme njunjung metodologi “historicist,” wong-wong mau ngakoni manawa kabèh pasamuwan ing Wahyu loro lan telu kapacak manèh ing pasamuwan pungkasan. Nanging sayang, ing pungkasan abad kaping sangalas, Iblis wis wiwit nutup mripate Adventisme marang metodologi suci iku, pangayomané, lan pangamalané, kang dadi bagean hakiki saka tanggung jawabé minangka “para panyimpening kasunyatan-kasunyatan agung saka ramalan.” Sanadyan metodologi iku lagi disisihaké ing Adventisme, isih ana wong-wong sing ngetrapaké metodologi suci kasebut. Kita migunakaké buku Story of the Seer of Patmos minangka paseksi yèn ngetrapaké kabèh pasamuwan marang sajarah Laodikia iku sawijining panrapan ramalan sing sah. Ing ngisor iki ana pethikan-pethikan saka buku iku sing negesaké prakara kang dakmaksud.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Samangké kudu kèlingan bilih, kados pengalamanipun Efesus, Smirna, lan Pergamos badhé kaulang wonten ing pasamuwan pungkasan sadèrèngipun rawuhipun Kristus kaping kalih, mekaten ugi sajarahipun Tiatira badhé gadhah padananipun wonten ing generasi pungkasan.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell kanthi trep negesake manawa pengalaman patang pasamuwan kang kapisan kaulang maneh, utawa kaya kang dipangandikakake déning dheweke, “bakal nduwèni padanané ing generasi pungkasan.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Panjenengané nerapaké ujian mau, nanging kabèh iku nuding marang taun 1843 minangka wektu nalika jagad iki kudu nampani Juruwilujengé. Kaanané umat nalika rawuhé Kristus kang kapisan saiki kaulang manèh.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell lagi ngandharake bab William Miller kang netepake taun 1843 minangka wektu Rawuhipun Kristus kaping kalih, lan nerangake bilih kaanan-kaanan ing rawuhipun kang kapisan kaulang maneh ing jaman para Millerit. Haskell punika leres, lan Sister White negesake bilih Miller piyambak kaambarake déning Yohanes Pembaptis.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Kados déné Yohanes Pambaptis martakaké rawuhipun Gusti Yésus kaping pisan lan nyawisaké dalan tumrap rawuhipun Panjenenganipun, mekaten ugi William Miller lan para wong ingkang gabung kaliyan piyambakipun martakaké rawuhipun kaping kalih saking Sang Putraning Allah.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel malah nandhesake bilih sajroning sajarah Pergamos, (gréja kaping telu ingkang makili kompromi antawisipun Kekristenan kaliyan panyembahan brahala), sajarah Sardis, gréja kaping gangsal, kaulang malih.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Ana sawijining mangsa ing sajarahé Pergamos, nalika agama Kristen ngira yèn Paganisme wis mati; nanging satemené, agama kang katon kaya wis kasoran iku malah wis nelukaké. Paganisme sing wis dibaptis mlebu ing pasamuwan. Ing jaman Sardis sajarah iki kaulang manèh.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis iku pasamuwan Reformasi sing tangi lan nglawan kanthi protes marang kasalahan-kasalahan Iblis saka kapapan, nanging sadurunge pakaryane rampung, wong-wong mau wus wiwit bali marang Roma. Wong-wong mau ngira, kaya pasamuwan Pergamos, manawa papalisme iku wus mati, nanging satemene isih urip. Haskell uga netepake manawa marang pasamuwan sésa sumunar “sinar-sinar sing kaklumpuk saka sakèhé jaman kang wis kapungkur.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Maring gréja pungkasan iki—yaiku para sésa—sumunar sinar-sinar kang kaklumpukaké saka sakehing jaman sing wis kapungkur.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Aku ora nyaranake manawa Haskell mangertèni yèn sajarah progresif kang digambaraké déning pitung pasamuwan iku uga kalaksanan ana ing sajarah Israèl kuna, nanging temenan dhèwèké ndhukung kayektèn iku nalika nulis yèn “sinar-sinar kang kaklumpuk saka kabèh jaman kang wis kapungkur” “madhangi” “pasamuwan pungkasan.” Israèl kuna kalebu ing “sinar-sinar” saka “jaman-jaman kang wis kapungkur.” Lan sanadyan dhèwèké njunjung prinsíp-prinsíp kang perlu kanggo ngenali simbolisme pitung pasamuwan ana ing sajarah Israèl kuna, aku durung mesthi sepira jeroné dhèwèké mangertèni paralel-paralel kang digambaraké ing simbol-simbol iku. Aku uga yakin yèn dhèwèké ora mangertèni sawijining aspek kang malah luwih wigati saka sajarah-sajarah kang digambaraké déning pitung pasamuwan, yaiku sawijining aspek kang lagi arep kita tumuju.
We will address this truth in our next article.
Kita badhé ngrembag kasunyatan punika wonten ing artikel kita salajengipun.