The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
Pesen anu dibawa ku Para Sesepuh Jones jeung Waggoner dina paséa taun 1888, nya éta pesen ngeunaan dibenerkeun ku iman dina kayaktianana. Protestantisme murtad ngabantah yén pangbeneran anu disadiakeun ku pupusna Kristus dina kayu salib ngan nutupan jalma dina dosa-dosana, tapi getih-Na henteu sabenerna ngaleungitkeun dosa-dosana. Doktrin palsu ieu nempatkeun ngaleungitkeun dosa dina Kadatangan Kadua, nalika para jelema dosa harita sacara gaib dirobah. Protestantisme murtad jeung, sacara resmi saprak taun 1957, Adventisme Laodikia, ngakukeun yén Kristus téh ukur salaku Pangganti urang, tapi lain salaku Tuladan urang. Sataun saméméh 1888, Sadérék White nyerat kieu.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Kuring bakal mere aranjeun hate anu anyar, jeung sumanget anu anyar bakal ku Kami dipasihkeun di jero aranjeun.’ Kuring percaya ku saageung-ageungna hate kuring yén Roh Allah keur ditarik ti dunya, jeung maranéhanana anu geus nampa caang anu gede sarta kasempetan-kasempetan, tapi henteu ngamangpaatkeunana, bakal jadi anu pangheulana ditinggalkeun. Maranéhanana geus ngusir Roh Allah ku kasedih. Kagiatan Iblis ayeuna dina mangaruhan hate, sarta kana garéja-garéja jeung bangsa-bangsa, kedah ngageunjleungkeun unggal nu nalungtik nubuat. Ahir geus deukeut. Mugi garéja-garéja urang hudang. Mugi kakawasaan Allah anu ngabalikeun jadi anyar kaalaman dina hate unggal anggota, tuluy urang bakal ningali gerak anu jero tina Roh Allah. Panghampura dosa hungkul lain hiji-hijina hasil tina pupusna Isa. Anjeunna nyanggakeun kurban anu taya watesna lain ukur supaya dosa bisa dipiceun, tapi supaya tabiat manusa bisa dipulihkeun, dipapaés deui, diwangun deui tina ruruntuhanana, sarta dijadikeun pantes pikeun ayana di payuneun Allah….”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
“Kristus teh tangga anu ku Yakub katempo, anu dasarna ngadeg dina bumi sarta buleud pangluhurna ngahontal ka sawarga anu pangluhurna. Ieu nembongkeun jalan kasalametan anu geus ditangtukeun. Urang kudu naék buleud demi buleud tina ieu tangga. Lamun aya saurang ti antara urang anu ahirna bakal disalametkeun, éta bakal ku cara nyekel pageuh ka Yesus saperti kana buleud-buleud hiji tangga. Kristus dijadikeun pikeun nu percaya hikmat jeung kabeneran, kasucian, jeung panebusan….”
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
“Bakal aya sababaraha kajatuhan anu pikasieuneun ku jalma-jalma anu nyangka yén maranéhna nangtung pageuh lantaran miboga bebeneran; padahal maranéhna teu miboga éta sakumaha ayana dina Yesus. Sakedapan waé kalalaworaan bisa ngalungkeun hiji jiwa kana karuksakan anu teu bisa dipulihkeun deui. Hiji dosa ngabalukarkeun kana dosa kadua, jeung dosa kadua nyiapkeun jalan pikeun dosa katilu, jeung saterusna. Urang kudu, minangka utusan-utusan Allah anu satia, terus-terusan nyuhunkeun ka Mantenna supaya dijaga ku kakawasaan-Na. Lamun urang nyimpang sanajan saukur sakainci tina kawajiban, urang aya dina bahaya pikeun nuluykeun kana hiji lampah dosa anu tungtungna kana kabinasaan. Aya pangharepan pikeun unggal urang, tapi ngan dina hiji jalan wungkul—ku ngabeungkeutkeun diri urang ka Kristus, sarta ngagunakeun sakabéh tanaga pikeun ngahontal kasampurnaan tabiat-Na.
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“Agama anu pura-pura hadé ieu, anu nganggap enteng kana dosa sarta salawasna ngadumuk kana kanyaah Allah ka nu ngalakukeun dosa, ngadorong nu ngalakukeun dosa pikeun percaya yén Allah baris nyalametkeun manéhna bari manéhna tetep hirup dina dosa sarta manéhna terang yén éta téh dosa. Kieu cara anu dipigawé ku loba jalma anu ngaku percaya kana bebeneran kiwari. Bebeneran dipisahkeun tina kahirupan maranéhna, sarta éta sababna éta teu boga deui kakawasaan pikeun ngayakinkeun sarta ngarobah jiwa. Kudu aya ngagerakkeun sagala urat saraf, sumanget, jeung otot pikeun ninggalkeun dunya, adat-istiadatna, prak-prakanana, jeung mode-modéna….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Lamun maraneh nyingkirkeun dosa sarta ngalaksanakeun iman anu hirup, kabeungharan tina berkah-berkah sawarga bakal jadi milik maraneh.” Selected Messages, buku 3, 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
Agama palsu anu “teuing hade-hade” tina Protestanisme murtad dijadikeun doktrin resmi dina awal generasi kaopat Adventisme dina taun 1957. Eta ngedalkeun hiji harti ngeunaan pangbeneran anu “ngadorong jalma dosa supaya percaya yen Allah bakal nyalametkeun manehna bari manehna terus hirup dina dosa.” Salib teh ngajar yén “panghampura dosa lain hiji-hijina hasil tina pupusna Isa,” sabab “Mantenna geus maparin kurban anu taya watesna lain ngan supaya dosa bisa dileungitkeun, tapi supaya kodrat manusa bisa dipulihkeun, dipiindahkeun deui kaendahanana, diwangun deui tina karuksakanana, sarta dijadikeun pantes pikeun ayana Allah.”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
Pemberontakan taun 1957 nunjukkeun yén bibit pemberontakan anu dipelak dina taun 1863, anu tuluy mimiti mekar dina taun 1888, sarta anu satuluyna diasupan ku amanat palsu anu dilambangkeun ku buku anu diterbitkeun dina taun 1919 (The Doctrine of Christ), ahirna ngahasilkeun buah mangrupa pangucapan sacara kabuka yén “iman anu dipimilik ku jalma-jalma adil” anu asli, anu digambarkeun ku dua loh Habakuk, ayeuna geus dipiceun sarta diganti ku harti anu geus diruksak tina “pembenaran ku iman” anu aya dina Protestanisme murtad. Nabi anu teu taat ti Yuda geus mulang deui ka pasamoan jalma-jalma anu nyindiran sarta dahar babarengan jeung nabi bohong ti Bétel.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Pesen ka garéja Laodikea anu mula-mula ditepikeun ka gerakan kaum Millerite dina taun 1856, tuluy deui ka garéja Laodikea dina taun 1888, ditampik dina unggal léngkahna. Eta pesen ti Jones jeung Waggoner, anu nurutkeun Sister White boh mangrupa pesen ka Laodikea, boh pesen ngeunaan dipenerkeun ku iman, ditampik ku dalih yén jalma-jalma barontak anu nampik éta pesen téh sabenerna keur ngabéla patokan-patokan heubeul! Patokan-patokan anu ku maranéhna dibéla téh mangrupa hiji pondasi hasil wangunan manusa sorangan, anu diadegkeun dina keusik.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
Pesen ngeunaan “pamalesan ku iman” anu ditepikeun ku Jones jeung Waggoner dina taun 1888 ngamuat kanyataan Injil anu sajati, nyaéta yén jalma-jalma anu dibenerkeun téh sakaligus ogé disucikeun. Éta nekenkeun yén dibenerkeun téh hartina “saleresna” dijadikeun suci, lain saukur sacara légal “dinyatakeun” suci. Pesen Jones jeung Waggoner, anu ku Sister White diidéntifikasi minangka pesen anu geus ku anjeunna ditepikeun mangtaun-taun saméméh pambrontakan taun 1888, ngébréhkeun yén nalika pamalesan diperhitungkeun, pangsucian ogé dina waktos anu sarua dipaparinkeun.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Éta moal bisa béda, sabab boh pangleresan boh panyucian dilakonan ku ayana Roh Suci dina diri anu percaya. Pangleresan jeung panyucian téh saukur dua kecap anu ngajelaskeun dua unsur tina hiji karya anu dilakonan dina diri anu percaya ku ayana Roh Suci.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Ieu teh nya éta amanat Musa sorangan anu ditolak ku para pameget Korah, anu deuih ditolak dina taun 1856, tuluy deuih dina taun 1888, sarta satuluyna sacara umum dipiagem minangka tiorgi kasalametan Adventisme Laodikea dina taun 1957. Pamberontakan anu terus-terusan éta ngareureuwaskeun Allah, sabab jalma-jalma nyebut, “Satiap jelema anu migawé kajahatan téh hadé dina payuneun PANGERAN, sarta Mantenna resep ka maranéhna; atawa, Di mana Allah pangadilan?”
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
Maranéhna nyebutkeun, “jalma-jalma anu keur migawe dosa téh dibenerkeun ku getih Kristus, sarta Allah mikaresep ka maranéhna, sanajan maranéhna tetep neraskeun dina dosa.” Ieu téh panipuan rohani anu digambarkeun ku amanat ka Laodicea (hiji bangsa anu dihakiman), sabab sanajan Kristus nangtukeun urang Laodicea minangka “sangsara, jeung pikasediheun, jeung miskin, jeung buta, jeung taranjang,” maranéhna percaya yén dirina “beunghar, jeung beuki loba banda, sarta teu butuh nanaon.” Jeung dina kaayaan kitu, saéstuna maranéhna geus aya dina ambang pikeun dimuntahkeun kaluar tina sungut Gusti.
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
Jalma-jalma satia dina sajarah Millerite anu geus tabah ngaliwatan pangalaman kuciwa anu kahiji dina taun 1844, sakumaha dilambangkeun ku Yeremia dina pasal lima welas, ayat lima welas nepi ka dua puluh hiji, salaku para pangwangun Bait Allah anu satia, anu geus dipaparin jangji yén lamun maranéhna henteu balik deui ka “pasamoan jalma-jalma pangolok-olok,” maranéhna bakal jadi “baham” Allah, téh nyatana balik deui ka “pasamoan jalma-jalma pangolok-olok” (dilambangkeun ku nabi palsu ti Betel), sarta robah jadi urang Laodikea, nu aya dina ambang rék dimuntahkeun kaluar tina baham Allah, jeung maranéhna teu nyaho kana éta.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Kaayaan Adventisme Laodikea dina 11 Séptémber 2001 dipatipikeun ku kaayaan kaum Protestan dina 11 Agustus 1840. Dua sajarah éta dipatipikeun ku urang Yahudi anu resep ngabéda-béda perkara leutik, nalika Roh Suci turun dina baptisan Kristus. Dina masing-masing tina tilu sajarah éta, hiji umat anu baheula dipilih geus kaliwat, sarta ayeuna ogé keur dina prosés dipopohokeun. Juruwarta Perjangjian dina jaman Yohanes Pambaptis, nya éta anu rék asup kana perjangjian jeung maranéhanana anu ku Petrus disebut “turunan anu kapilih.”
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Tapi maraneh teh hiji bangsa anu kapilih, hiji imam-imam karajaan, hiji bangsa suci, hiji umat kagungana sorangan; supaya maraneh ngembarkeun puji-pujian ka Anjeunna anu geus nyaur maraneh kaluar tina poek kana cahaya-Na anu ajaib: anu baheulana lain hiji umat, tapi ayeuna geus jadi umat Allah: anu baheulana can nampa rahmat, tapi ayeuna geus nampa rahmat. 1 Petrus 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Petrus keur ngaidentipikasi umat pilihan anyar dina jamanna, nyaéta garéja Kristen. Maranéhna geus kapilih minangka “generasi anu kapilih,” dina hiji mangsa nalika Kristus jeung Yohanes Pembaptis duanana ngaidentipikasi umat pilihan baheula salaku generasi oray beludak.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Eh turunan oray berbisa, kumaha bisa maranéh, anu jahat, ngucapkeun hal-hal anu hadé? sabab tina kalimpahan hate sungut nyarita. Mateus 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
Turunan anu kaliwat téh mangrupakeun “turunan oray berbisa,” anu jadi lambang Iblis—sato ngarayap dina nubuatan Alkitab. Turunan anu kaliwat éta geus ngeusian cangkir mangsa cobaanana nepi ka pinuh, sarta salila opat turunan maranéhna geus netep dina watak oray berbisa. Maranéhna geus ngamekarkeun dahi awéwé lacur. Ku sabab kitu dua puluh lima kokolot lalaki dina Ezekiel pasal dalapan daék sujud ka panonpoé. Maranéhna geus ngabentuk watak kapausan.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Pesen malaikat katilu geus disaurkeun ka sakuliah dunya, ngingetan manusa sangkan ulah narima tanda sato galak éta atawa tina gambarna dina tarangna atawa dina leungeunna. Narima tanda ieu hartina nyokot kaputusan anu sarua sakumaha anu geus dipigawé ku sato galak éta, sarta ngabela gagasan-gagasan anu sarua, dina panolakan anu langsung ka Sabda Allah.” Review and Herald, 13 Juli 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
Tanda sato galak téh nya éta tandana jalma durhaka, nyaéta paus Roma jeung wakil Satan di bumi. Sangkan datang kana pamikiran anu sarua jeung sato galak, nyaéta datang kana pamikiran anu sarua jeung Satan, anu dilambangkeun minangka oray berbisa.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Pikeun ngamankeun kauntungan jeung kahormatan dunyawi, garéja dipingpin pikeun neangan kahadean jeung pangrojong ti jalma-jalma agung di ieu dunya; sarta ku kituna geus nampik Kristus, manéhna kabujuk pikeun nyerahkeun kasatiaan ka wakil Setan—uskup Roma.” The Great Controversy, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Dina generasi panungtungan tina hiji umat anu baheulana dipilih, watak maranéhna ngagambarkeun watak Sétan. “Generasi pilihan” anu dina mangsa-mangsa kapungkur lain umat Allah, dipilih ngaliwatan hiji prosés pangujian, panyucian ku ngabersihan, jeung pamurnian. Jalma-jalma anu lulus dina prosés pangujian éta dipilih pikeun aya dina hiji hubungan perjangjian jeung Allah. Gusti ngadamel perjangjian jeung gareja Kristen, tuluy deui jeung Adventisme Millerit, sarta Anjeunna ngalakukeunana deui jeung saratus opat puluh opat rébu.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Nalika Gusti ngadamel perjangjian jeung umat Allah anu kakara dipilih (anu baheula lain umat Allah), Anjeunna sumping ka maranéhna minangka Utusan Perjangjian. Dina unggal tina tilu sajarah anu ngalaksanakeun Maleakhi pasal tilu, aya saurang utusan anu nyiapkeun jalan pikeun Utusan Perjangjian. Utusan kahiji nyaéta Yohanes Pambaptis, anu ngalambangkeun utusan kadua jeung katilu. Utusan kadua nyaéta William Miller. Babarengan, ciri-ciri nubuat tina Yohanes Pambaptis jeung William Miller netepkeun ciri-ciri utusan anu nyiapkeun jalan pikeun Utusan Perjangjian supaya sumping sarta ngadamel perjangjian jeung saratus opat puluh opat rébu.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Tiluan juruwarta anu nyiapkeun jalan pikeun Kristus, anu jadi Juruwarta tina Pajangjian, sangkan dadakan sumping ka Bait-Na, ngagambarkeun hiji pagawean anu diréngsékeun dina mangsa pangadilan panalungtikan, anu dipungkas ku pangadilan palaksanaan.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
"Dina poé-poé panungtungan tina sajarah bumi ieu, perjangjian Allah jeung umat-Na anu ngajaga parentah-parentah-Na bakal dipulihkeun deui. 'Dina poé éta Kami baris nyieun hiji perjangjian pikeun maranéhna jeung sato-sato liar di huma, jeung jeung manuk-manuk di langit, jeung jeung sagala mahluk nu ngarérayap di taneuh; sarta Kami baris mupus gandewa jeung pedang jeung peperangan ti bumi, sarta Kami baris ngajadikeun maranéhna ngagolér kalawan aman. Jeung Kami bakal ngajadikeun maneh jadi pangantén Kami salalanggengna; enya, Kami bakal ngajadikeun maneh jadi pangantén Kami dina kabeneran, jeung dina kaadilan, jeung dina kanyaah satia, jeung dina welas asih. Malah, Kami bakal ngajadikeun maneh jadi pangantén Kami dina kasatiaan; sarta maneh bakal nyaho ka PANGERAN.'"
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Jeung bakal kajadian dina poe eta, Kami bakal ngadangu, saur PANGERAN, Kami bakal ngadangu langit, jeung maranehna bakal ngadangu bumi; jeung bumi bakal ngadangu gandum, jeung anggur, jeung minyak; jeung maranehna bakal ngadangu Yizreel. Jeung manehna ku Kami bakal disebarkeun pikeun Kami di bumi; jeung Kami bakal maparin karunya ka manehna anu can nampi karunya; jeung Kami bakal ngandika ka maranehna anu lain umat Kami, Maneh teh umat Kami; jeung maranehna bakal nyebut, Maneh teh Allah abdi.’ Hosea 2:14–23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Dina poe eta, ... sesa urang Israil, jeung jalma-jalma anu salamet tina kulawarga Yakub, ... bakal ngandel ka PANGERAN, Anu Maha Suci ti Israil, kalawan sajati-jatina.’ Yesaya 10:20. Ti ‘unggal bangsa, suku, basa, jeung umat’ bakal aya jalma-jalma anu kalawan bungah ngabales kana ieu pangandika, ‘Sieun ka Allah, jeung pasrahkeun kamulyaan ka Mantenna; sabab geus datang waktuna pangadilan-Na.’ Maranéhna bakal murtad tina unggal brahala anu ngabeungkeut maranéhna ka ieu dunya, sarta bakal ‘nyembah ka Mantenna anu ngadamel langit, jeung bumi, jeung laut, jeung cinyusu-cinyusu cai.’ Maranéhna bakal ngabébaskeun dirina tina unggal panyangkut, sarta bakal nangtung di hareupeun dunya minangka tugu-tugu rahmat Allah. Nurut kana unggal pangersa ilahi, maranéhna bakal dipikawanoh ku malaikat jeung ku manusa minangka jalma-jalma anu ‘nurut kana parentah-parentah Allah, jeung iman ka Yesus.’ Wahyu 14:6–7, 12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Tenjo, poe-poe poe baris datang, saur PANGERAN, nalika nu ngabajak bakal nyusul nu metik, jeung nu ngagencet anggur nyusul nu nyebarkeun binih; gunung-gunung bakal neteskeun anggur amis, jeung sakumna pasir bakal ngalembereh. Jeung Kami bakal mulangkeun [ngabalikeun] panawanan umat Kami Israil, sarta maranéhna bakal ngawangun deui kota-kota anu ruruntuhan, tuluy nyicinganana; maranéhna bakal melak kebon-kebon anggur, sarta nginum anggurna; maranéhna ogé bakal nyieun kebon-kebon, sarta ngadahar buahna. Jeung Kami bakal nanemkeun maranéhna di tanahna, sarta maranéhna moal deui dicabut ti tanahna anu geus Kami pasrahkeun ka maranéhna, saur PANGERAN Allah maranéh. Amos 9:13–15.’” Review and Herald, February 26, 1914.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Malaki pasal tilu kacumponan dina mangsa Kristus, jeung dina mangsa kaum Millerit, sarta dua sajarah éta nangtukeun kacumponanana dina poe-poe panungtungan. Sadérék White nyaluyukeun kacumponan Malaki pasal tilu jeung padamelan Kristus dina nyucikeun Bait Allah.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
Dina nyucikeun Bait Allah tina para nu meuli jeung ngajual ti dunya, Isa ngumumkeun misi-Na pikeun nyucikeun hate tina najisna dosa,—tina kahayang-kahayang duniawi, napsu-napsu mementingkeun diri, kabiasaan-kabiasaan jahat, anu ngarusak jiwa. Maleakhi 3:1–3 dicutat.” The Desire of Ages, 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Panyucian Bait Allah ku Kristus ngalambangkeun padamelan-Na dina nyucikeun hate jelema dosa anu tobat. Dina palayanan-Na di antara manusa, Anjeunna dua kali nyucikeun bait Allah di bumi.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Nabi nyarios, ‘Kami ningali malaikat séjén turun ti sawarga, mibanda kakawasaan anu ageng; sarta bumi jadi caang ku kamulyaanana. Jeung anjeunna ngajerit kalayan gagah ku sora anu tarik, saur-Na, Babul anu gedé geus rubuh, geus rubuh, sarta geus jadi tempat cicingna setan-setan’ (Wahyu 18:1, 2). Ieu téh pesen anu sarua anu dipasihkeun ku malaikat kadua. Babul geus rubuh, ‘sabab manehna geus nyababkeun sakumna bangsa nginum anggur tina murkana jina rohani dirina’ (Wahyu 14:8). Naon éta anggur téh?—Pangajaran-pangajaran palsu dirina. Manehna geus mikeun ka dunya hiji sabat palsu gaganti Sabat parentah kaopat, sarta geus ngulang deui kabohongan anu mimitina diucapkeun ku Iblis ka Hawa di Éden—yen jiwa téh sacara alamiah henteu paéh. Loba kasalahan séjén anu sarupa geus disebarkeunana lega ka mana-mana, ‘ngajarkeun parentah-parentah manusa minangka doktrin’ (Mateus 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Wanci Isa mimiti palayanan-Na di hareupeun umum, Anjeunna nyucikeun Bait Allah tina panajisan nu ngahina ku cara nu sacrilegious. Di antara lampah-lampah panungtungan dina palayanan-Na nya éta panyucian Bait Allah anu kadua. Kitu deui, dina pagawean panungtungan pikeun mere panggeuing ka dunya, dua panggero anu béda ditepikeun ka jamaah-jamaah. Amanat malaikat anu kadua nyaéta, ‘Babel geus runtuh, geus runtuh, kota anu gedé éta, sabab manéhna geus nyieun sakumna bangsa nginum tina anggur amarah cabulna’ (Wahyu 14:8). Jeung dina sora tarik amanat malaikat anu katilu kadéngé hiji sora ti sawarga nyebutkeun, ‘Kaluarlah ti dinya, umat-Ku, supaya aranjeun ulah milu kana dosa-dosana, jeung supaya aranjeun ulah narima tina bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus nginget kajahatan-kajahatanana’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Dina kacumponanana Malachi pasal tilu, Yohanes Pambaptis teh utusan anu nyiapkeun jalan pikeun Yesus, salaku Utusan Perjangjian, supaya ngadadak sumping ka Bait-Na sarta ngabersihan eta dua kali. Dina palayanan-Na salila tilu satengah taun, Anjeunna ngabersihan Bait Allah dina awal jeung dina ahir palayanan-Na, ku kituna nandakeun yen pagawean ngabersihan teh boga hiji awal anu ngawakilan ahir. Yesus salawasna ngagambarkeun ahir ku awal, sarta saluyu jeung padamelan-Na minangka Alfa jeung Omega, tilu satengah taun eta dimimitian jeung ditungtungan ku ngabersihan Bait Allah.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
Dina kacindekan tilu satengah taun éta, Anjeunna ngocorkeun getih anu netepkeun perjangjian anu nyumponan ramalan dina pasal kasalapan kitab Daniel yén Anjeunna bakal netepkeun perjangjian jeung loba jelema salila saminggu, di tengah-tengahna Anjeunna bakal dipaehan.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Jeung sanggeus genep puluh dua minggu, Al Masih bakal dipupus, tapi lain pikeun dirina sorangan; jeung rahayat ti pangéran anu baris datang bakal ngancurkeun eta kota jeung eta pangsucian; jeung tungtungna bakal datang kawas caah, jeung nepi ka ahir perang, karuksakan-karuksakan geus ditangtukeun. Jeung anjeunna bakal netepkeun perjangjian jeung loba jalma salila sa minggu; jeung dina satengahing minggu eta anjeunna bakal nyababkeun kurban jeung pangbakti eureun, jeung ku sumebarna kalakuan-kalakuan jijik anjeunna bakal ngajadikeun eta tumpur jeung suwung, nepi ka kasampurnaan, jeung anu geus ditangtukeun bakal dicurahkan ka nu dijadikeun suwung. Daniel 9:26, 27.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
“Kaca demi kaca bisa ditulis ngeunaan hal-hal ieu. Sakabéh konferénsi-konférénsi keur jadi kakhamiran ku prinsip-prinsip anu sarua sesatna. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ Gusti bakal ngadamel pagawean pikeun nyucikeun garéja-Na. Kuring nyarios ka maranéh saenyana, Gusti parantos rék malik sarta ngabalik-ngabalikkeun di lembaga-lembaga anu disebut ku ngaran-Na.”
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
“Kuring teu bisa nyebutkeun sabaraha geura prosés panyucian ieu baris dimimitian, tapi moal lila ditunda. Anjeunna anu nyekel tampian dina panangan-Na bakal nyucikeun bait-Na tina kakeueum moralna. Anjeunna bakal ngabersihan pisan lanté-Na. Allah gaduh pasualan jeung sakur anu ngalakonan sanajan panganiayaan pangleutikna; sabab ku kituna maranéhna nolak kawibawaan Allah, sarta ngababahayakeun bagian maranéhna dina panebusan, dina panarimaan dosa anu ku Kristus geus dipigawé pikeun unggal putra jeung putri Adam. Naha aya mangpaatna nyokot jalan anu matak geuleuheun ka Allah? Naha aya mangpaatna nempatkeun seuneu anéh kana pedupaan maranéh pikeun dipasrahkeun ka payuneun Allah, tuluy nyebutkeun yén éta henteu ngabédakeun?”
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Teu luyu jeung tatanan Allah lamun sagalana dipuseurkeun kacida gedéna di Battle Creek. Kaayaan anu ayeuna aya téh sarua jeung anu kungsi dipintonkeun ka kuring minangka pangéling-ngéling. Hate kuring nyeri ku gambaran éta. Gusti parantos maparin pangéling-ngéling pikeun nyegah kaayaan anu ngarusak budi ieu, tapi éta henteu dipaliré. ‘Maraneh teh uyah dunya: ari uyah lamun geus leungit rasa asin na, ku naon deui eta bakal diasinkeun? Ti dinya mah teu aya gunana deui, iwal ti dialungkeun ka luar, tuluy dirempak ku suku jalma.’”
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
“Kami ngadesek ka dulur-dulur abdi supaya hudang. Lamun parobahan teu gancang lumangsung, abdi kudu nepikeun ieu kanyataan ka rahayat; sabab kaayaan sapertos kieu kudu robah; jalma-jalma anu can tobat teu meunang deui jadi pangurus jeung diréktur dina pagawean anu kacida pentingna jeung sucina ieu. Babarengan jeung Daud urang kapaksa nyebut, ‘Geus waktuna kanggo Gusti damel: sabab maranéhna geus ngabatalkeun hukum-Mantenna.’” Special Testimonies, 30, 31.