The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Karajaan kalér jeung kidul dipabalatakkeun dina kaambek-Na Allah salila dua rebu lima ratus dua puluh taun, minangka panggenepan tina perjangjian anu pegat dina Imamat dua puluh lima jeung dua puluh genep. Opat puluh genep taun di antara panungtungan kaambek anu kahiji jeung anu panungtung ngalambangkeun panghimpunna éta dua karajaan jadi hiji karajaan Israél modéren rohani dina taun 1844. Panghimpunna éta dua bangsa dilambangkeun ku dua iteuk anu dihijikeun ku Yehezkiel jeung ku dua iteuk anu dikumpulkeun ku randa Sarefat dina carita Élia. Dina 22 Oktober 1844 sajarah nubuat ngeunaan karajaan kalér jeung kidul réngsé, sarta ku kituna éta ngulang deui sajarah mimiti éta dua karajaan.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Yeroboam ngadegkeun hiji sistem ibadah palsu di karajaan kalér sangkan nyegah rahayatna indit ka Yuda sarta nyembah ka Allah di Bait Suci di Yerusalem.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Lajeng Yarobeam nyarios dina haténa, “Ayeuna karajaan bakal mulang ka kulawarga Daud. Lamun ieu bangsa naék pikeun ngurban di Bait PANGERAN di Yerusalem, tangtu haté ieu bangsa bakal malik deui ka gustina, nya éta ka Rehabeam, raja Yuda; maranéhna bakal maéhan kaula, tuluy balik deui ka Rehabeam, raja Yuda.” Ku sabab éta raja ngayakeun musyawarah, tuluy nyieun dua anak sapi emas, sarta saur anjeunna ka maranéhna, “Teuing beurat pikeun maranéh naék ka Yerusalem; tingal, ieu allah-allah maranéh, hé Israil, anu ngaluarkeun maranéh ti tanah Mesir.” Hiji dipasangna di Betel, ari nu saurang deui ditempatkeunana di Dan. Jeung ieu hal jadi dosa, sabab jalma-jalma indit pikeun nyembah di hareupeun salah sahijina, nepi ka Dan. Anjeunna ogé nyieun imah-imah pangluhuran, sarta ngangkat imam-imam ti antara rahayat panghandapna, anu lain ti golongan bani Lewi. Jeung Yarobeam netepkeun hiji pésta dina bulan kadalapan, dina poé kalima welas bulan éta, sarupa jeung pésta anu aya di Yuda, sarta anjeunna ngahaturkeun kurban dina altar. Kitu anu dilakukeunana di Betel, ku cara ngurbankeun ka anak-anak sapi anu geus dijieunna; sarta anjeunna netepkeun di Betel imam-imam pangluhuran anu geus dijieunna. Ku kituna anjeunna ngahaturkeun kurban dina altar anu geus dijieunna di Betel, dina poé kalima welas bulan kadalapan, nya éta dina bulan anu dirarancang ku haténa sorangan; sarta netepkeun hiji pésta pikeun urang Israil; jeung anjeunna ngahaturkeun kurban dina altar, sarta ngaduruk menyan. 1 Raja-raja 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Sistem ibadahna mangrupa perlambang Katolikisme (kapir), sabab saperti dina pambrontakan Harun, éta ngadegkeun hiji gambar pikeun jeung ngeunaan sato galak. Dua gambar anak sapi éta dijieun tina emas, ngalambangkeun Babul. Gambar-gambar éta dipasrahkeun ka déwa-déwa Mesir, anu diidéntifikasi ku anjeunna sakumaha Harun ogé kungsi ngidéntifikasi éta; minangka “déwa-déwa anu geus mawa maranéhna kaluar ti tanah Mesir.” Anjeunna ngadegkeun dua altar di dua kota, anu lamun ditimbang babarengan ngawakilan gabungan gareja (Betel) jeung nagara (Dan). Altar-altar éta mangrupa palsuan tina altar anu sajati, nyaéta Kristus, sakumaha Katolikisme ngaku minangka wakil Kristus di bumi. Anjeunna ngangkat hiji imamat anu geus ruksak, sakumaha para imam dina Katolikisme. Anjeunna milih hiji poé pikeun ibadahna anu sacara husus béda ti poé-poé tina sagala poé raya Allah anu sajati, ku kituna ngagambarkeun pasualan ngeunaan poé ibadah anu sajati jeung anu palsu.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Dina mangsa ngadegkeun sistem ibadah palsuna, Allah ngutus saurang nabi ti Yuda pikeun ngageuing sistem ibadah palsu jieunanna.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
Jeung, behold, sumping saurang jalmi Allah ti Yuda ku pangandika PANGERAN ka Bétel; ari Yarobeam keur nangtung di gigireun altar rék ngaduruk menyan. Tuluy anjeunna sasauran ngalawan altar éta ku pangandika PANGERAN, pokna: He altar, altar, kieu timbalan PANGERAN; behold, bakal lahir saurang putra pikeun kulawarga Daud, ngaranna Yosia; sarta di luhureun manehna anjeunna bakal ngurbankeun para imam ti tempat-tempat luhur anu ngaduruk menyan di luhureun manehna, jeung tulang-tulang manusa bakal diduruk di luhureun manehna. Jeung dina poé éta ogé anjeunna masihan hiji tanda, pokna: Ieu tanda anu geus dipidawuh ku PANGERAN; behold, altar éta bakal peupeus, sarta lebu anu aya di dinya bakal tumpah. 1 Raja-raja 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Nabi ti Yuda ngawartakeun hiji nubuat tilu rupa anu nandakeun kalahiran Raja Yosia dina mangsa nu bakal datang. Anjeunna ngaramal yén Yosia bakal meuncit para imam jahat anu ngalalayanan altar palsu éta, sarta yén Yosia ogé bakal ngaduruk tulang-tulang jalma dina altar éta pisan. Anjeunna ogé masihan hiji tanda ka Yarobeam, anu nandakeun yén altar Yarobeam bakal beulah kabuka sarta lebu-lebuna bakal tumpah kaluar. Sakabéh ieu kalaksanakeun nurutkeun Firman PANGERAN, tapi nalika Yarobeam ngadangu pangwartaan nabi éta, manéhna jadi ambek sarta narékahan pikeun nindak nabi éta, nanging Allah anu ngawasa.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
Jeung kajadian, waktu raja Yarobeam ngadangu ucapan jelema Allah anu geus sasauran ngalawan altar di Bétel, anjeunna ngaleungeunkeun pananganna ti altar bari ngandika, “Cekel manehna.” Tapi pananganna anu dileungeunkeun ngalawan anjeunna téh jadi garing, nepi ka anjeunna teu bisa narik deui ka dirina. Altar éta ogé meulah, sarta lebu tina altar téh tumpah, nurutkeun tanda anu geus dipasihkeun ku jelema Allah ku pangandika PANGERAN. 1 Raja-raja 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Tandana éta geuwat kajadian, sarta leungeun Yarobeam jadi lumpuh.
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
Tuluy raja ngawaler, sarta ngandika ka abdi Allah tea, “Pangmangpaatkeun ayeuna payuneun PANGERAN, Allah maneh, sarta neneda pikeun kami, supaya leungeun kami dipulihkeun deui ka kami.” Tuluy abdi Allah tea nyuhunkeun ka PANGERAN, sarta leungeun raja dipulihkeun deui ka anjeunna, jeung jadi sapertos kaayaanana ti heula. Tuluy raja ngandika ka abdi Allah tea, “Hayu ka imah kami, sing reureuh heula, sarta kami rek maparin ganjaran ka maneh.” Tapi abdi Allah tea ngajawab ka raja, “Sanajan maneh mere satengah imah maneh ka kami, kami moal asup jeung maneh, ogé moal dahar roti atawa nginum cai di ieu tempat; sabab kitu parentah anu ditepikeun ka kami ku pangandika PANGERAN, saur-Na, ‘Ulah dahar roti, ulah nginum cai, sarta ulah balik deui ngaliwatan jalan anu sarua jeung jalan datang maneh.’” Ku sabab kitu anjeunna indit ngaliwatan jalan séjén, sarta henteu mulang ngaliwatan jalan anu ku anjeunna dipaké datang ka Betel. 1 Raja-raja 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara, sarta awal karajaan kalér jeung karajaan kidul Israil baheula anu harfiah téh mungkas dina sajarah nalika dua iteuk dihijikeun jadi hiji iteuk, anu ngawakilan bangsa Israil modéren rohani.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
Dina sajarah nalika dua iteuk dihijikeun, hiji prosés pangujian tilu-léngkah dimimitian dina waktos ahir taun 1798. Duanana iteuk (karajaan-karajaan) keur dihimpun sateuacanna pikeun curahan Roh Suci dina Ceurik Tengah Peuting. Dina kaciwa anu kahiji dina cinyusu taun 1844, kaum Protestan gagal dina prosés pangujian éta sarta jadi putri-putri Katolik, ku kituna ngulang deui pangadegna hiji sistem ibadah palsu, sakumaha geus dilambangkeun ku Jeroboam.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Réformasi Protestan téh mangrupa hiji karya anu dipigawe ku Allah pikeun ngaluarkeun garéja di padang gurun tina tahayul, tradisi, jeung kabiasaan Garéja Roma. Ti mimiti jaman Martin Luther, beuki loba bebeneran anu diungkabkeun, anu ngaidéntifikasi sundal Tirus téh henteu leuwih ti hiji sistem ibadah kapir anu ditutupan ku pangakuan Kristen anu palsu. Maksud Gusti nyaéta ngaluarkeun umat-Na anu katutupan ku tawanan tina poék, sakumaha Anjeunna kungsi ngalakukeun nalika umat-Na jadi budak di Mesir. Anjeunna ngabébaskeun maranéhna tina perbudakan Mesir pikeun maparin hukum-Na ka maranéhna. Panolakan pihak Protestan pikeun nuturkeun cahaya anu terus nambahan tina pangaweruh anu dibuka segelna dina taun 1798, nyegah maranéhna tina ngakuan hukum jeung pagawéan sajati Kristus di tempat suci dina taun 1844.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Panolakan maranéhna kana amanat jam pangadilan nandakeun yén maranéhna geus jadi putri-putri garéja Roma, sarta satuluyna maranéhna ngadegkeun hiji sistem ibadah palsu anu dina Kitab Suci diidéntifikasi minangka nabi palsu (Protestanisme murtad). Kaum Millerit nu satia, anu asup ka tempat suci ku iman dina tanggal 22 Oktober 1844, narima cahaya malaikat katilu sarta ngedalkeun hiji teguran ka sistem ibadah palsu anu ngaku minangka Protestan, bari nahan kana tradisi utama kapir, nyaéta ibadah ka panonpoé. Nabi ti Yuda ngalambangkeun Adventisme Millerit anu ngakuan sarta nampilkeun amanat malaikat katilu anu sumping dina tanggal 22 Oktober 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Nalika nyanghareupan paménta Yeroboam supaya nabi datang ka imahna sarta nyegerkeun dirina, nabi ngedalkeun parentah husus anu geus dipaparinkeun ka anjeunna ku Gusti. Parentah éta ogé dipaparinkeun ka Adventisme Millerit. Parentahna nyaéta supaya ulah balik ngaliwatan jalan anu ku maranéhna geus ditempuh, sarta Adventisme Millerit geus kaluar ti denominasi-denominasi Protestan. Maranéhna geus dipisahkeun ti golongan Protestan dina kuciwa kahiji dina usum semi taun 1844, sarta Yermia méré conto ngeunaan parentah anu sarua pisan anu geus dipaparinkeun ka nabi urang Yudea.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Mungguh pangandika-Mu kapanggih ku abdi, tuluy ku abdi didahar; sarta pangandika-Mu jadi kabungahan jeung suka-cita hate abdi; sabab abdi disebat ku jenengan-Mu, nun PANGERAN, Allah semesta alam. Abdi henteu linggih dina pasamoan jalma-jalma nu moyok, ogé henteu ngaraosan suka-cita babarengan jeung maranéhna; abdi linggih nyorangan ku sabab panangan-Mu aya kana abdi, lantaran abdi ku Mantenna dieusian ku amarah. Ku naon nyeri abdi langgeng, jeung tatu abdi teu tiasa diubaran, anu nolak pikeun cageur? Naha Manten janten ka abdi saolah-olah tukang bohong, jeung kawas cai nu nguciwakeun? Ku sabab eta, kieu timbalan PANGERAN, Lamun maneh mulang, mangka Kami baris mulangkeun maneh deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi sungut Kami; sina maranéhna mulang ka maneh, tapi maneh ulah mulang ka maranéhna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa jadi témbok tambaga nu dipager; maranéhna bakal merangan maneh, tapi moal ngéléhkeun maneh; sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngaleupaskeun maneh, dawuhan PANGERAN. Jeung Kami bakal ngaleupaskeun maneh tina leungeun jalma-jalma jahat, sarta Kami bakal nebus maneh tina leungeun jalma-jalma nu galak. Yermia 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Dina kacumponan nubuatan waktu tina Woe anu kadua, dina 11 Agustus 1840, malaikat anu kuat dina Wahyu sapuluh turun bari nyangking hiji kitab leutik anu kabuka dina pananganana, sarta Yohanes diparéntah supaya indit, nyokot kitab éta, tuluy ngadahar éta. Yermia ngagambarkeun jalma-jalma anu ngadahar kitab leutik éta dina éta titik sajarah, sarta kecap-kecap éta amis kawas madu, sabab éta téh “kabungah jeung kasukaan” tina “haténa.” Tapi ku sabab “panangan” Allah, Yermia “dieusian” ku “amarah,” anjeunna “karandapan tatu” sarta dina “nyeri anu langgeng.” Ku sabab “panangan” Allah, Yermia ngusulkeun yén Allah geus jadi “ka” Yermia “saperti tukang bohong,” sarta saperti “cai anu gagal.” Gusti parantos nahan “panangan”-Na kana hiji kasalahan dina sawatara angka dina bagan 1843.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Yermia ngagambarkeun kuciwa anu kahiji tina kaum Millerit, nalika tetenjoan Habakuk katarajang ku reureuh. Ka jalma-jalma anu diwakilan ku Yermia, pesen anu digambarkeun minangka “hujan” téh katingalina siga anu geus gagal. Tapi Habakuk geus nyatakeun, “tetenjoan teh masih keur mangsa anu geus ditangtukeun, tapi dina tungtungna eta bakal nyarita, jeung moal bohong: sanajan eta reureuh, antosan eta; sabab eta tangtu bakal datang, eta moal reureuh.” Yermia geus nyangka yén Allah bohong, jeung yén pesen (hujan) geus gagal, padahal eta ngan ukur ngalaman reureuh.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Saterusna Allah maréntahkeun ka Yermia yén, “lamun maneh mulang, tangtu Kami bakal mawa maneh datang deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh nyokot anu mulya tina anu hina, maneh bakal jadi sakumaha sungut Kami: maranéhna kudu mulang ka maneh; tapi ulah maneh mulang ka maranéhna.” Sanggeus kaceuceub, Yermia ngalambangkeun umat Allah anu kudu mulang kana palayanan ka Gusti sarta miceun rasa putus harepan anu geus timbul waktu katempo yén éta amanat téh gagal. Lamun Yermia nyumponan sarat-sarat anu geus ditangtukeun, Allah bakal ngidinan anjeunna jadi juru carios-Na.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Nu leuwih penting pikeun pangajaran urang dina waktos ieu nyaéta naon anu diomongkeun ku Allah ka Yermia ngeunaan “pasamoan para panyindiran” anu keur “bungah” ku kuciwa anjeunna. Mantenna ngadawuh ka Yermia yén para panyindiran éta bisa balik ka Yermia, tapi anjeunna ulah pisan balik ka maranéhna. Yermia ngalambangkeun jalma-jalma anu nangtung ngalawan kaum Protestan anu kakara milih pikeun balik deui kana pangkuan Katolik jeung jadi putri-putri Babul, para nabi palsu Baal jeung Asytarot. Yermia ngalambangkeun nabi Yuda anu dina titik anu sarua dina garis nubuat geus ngabela Jeroboam lantaran sistem ibadahna anu palsu dina awal karajaan kalér, ku kituna janten pralambang diasupkeunana hiji sistem ibadah palsu anu mangrupa gambar Katolik dina ahir sajarah karajaan kalér. Nabi éta ngadawuh ka Jeroboam, nalika Jeroboam nawarkeun pikeun ngawangun hiji pakta, yén anjeunna ulah dahar, nginum, atawa balik ngaliwatan jalan anu ku anjeunna ditempuh datang.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
Tuluy raja téh ngandika ka abdi Allah, “Maneh balik ka imah jeung kami, tuluy segerkeun diri, sarta ku kami rek dipaparin ganjaran.” Tapi abdi Allah ngajawab ka raja, “Sanaos anjeun mere satengah ti bumi anjeun ka kami, kami moal asup jeung anjeun, ogé moal dahar roti atawa nginum cai di ieu tempat; sabab kitu parentah anu ditetepkeun ka kami ku pangandika PANGERAN, anu nyebut, ‘Ulah dahar roti, ulah nginum cai, jeung ulah balik deui ngaliwatan jalan anu sarua jeung jalan nalika anjeun datang.’” 1 Raja-raja 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Ucapan nabi Yuda éta saluyu jeung pagawean para nabi palsu Baal jeung Astarot dina carita Élia. Tangtu waé, sajarah kaum Millerite ogé mangrupa sajarah Élia, sabab Miller téh Élia. Dina carita Élia, para nabi Baal jeung Astarot ngalaksanakeun hiji tarian pangdaya, anu kabuka jadi kabobodoan nalika seuneu turun ti Allah sarta ngaduruk kurban Élia, ku kituna jadi perlambang tina curahan Roh Suci dina Seruan Tengah Peuting dina sajarah Millerite. Pasanggiri dina sajarah éta ngagambarkeun pasanggiri Élia anu kadua, nyaéta Yohanes Pambaptis, dina mangsa tarian pangdaya anu dilaksanakeun ku putri Herodias (Salome). Herodias diperlambangkeun ku Isebel, jeung Isebel téh lambang garéja Katolik.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
Dina taun 1844, garéja-garéja Protestan jadi Salome, putri Herodias (Izébél). Dina tari panipuan éta, Herodes geus ngajangjikeun satengah karajaanna, sarta anjeunna ngalakukeun kitu dina poé kalahiranana, ku kituna jadi lambang poé-poé pamungkas nalika sapuluh raja, anu dilambangkeun ku Ahab (raja tina sapuluh karajaan kalér), satuju mikeun karajaan maranéhna ka kapapaan (Izébél). Méré “satengah karajaan anjeun” téh mangrupa lambang hiji konféderasi, sarta nabi ti Yudea écés ngabéjaan Yerobeam yén anjeunna moal kungsi ngayakeun pakumpulan jeung raja nu murtad éta atawa ngadukung sistem ibadah palsu-na.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Éta anu ogé ku Gusti dipidangkeun ka Yeremia, nalika Anjeunna ngandika yén “jamaah para panyindiran” (Protestantisme murtad) bisa datang deui ka Yeremia, tapi Yeremia teu meunang balik deui ka maranéhna, atawa mulang ngaliwatan jalan anu kungsi ditempuhna. Tapi nabi urang Yuda téh ngalakukeun pisan éta hal, sabab anjeunna katipu ku nabi palsu anu bohong saméméh anjeunna balik deui ka Yuda—saméméh ngarampungkeun pagawean anu geus dipasrahkeun ka anjeunna.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
Ayeuna aya saurang nabi kolot di Betel; sarta anak-anakna daratang nyaritakeun ka anjeunna sagala padamelan anu geus dipigawe ku jalmi Allah dina poe eta di Betel; kecap-kecap anu geus diucapkeunana ka raja, eta oge ku maranehna dicaritakeun ka bapana. Sarta bapana ngandika ka maranehna, “Ngaliwatan jalan mana anjeunna indit?” Sabab anak-anakna geus ningali jalan anu dilampah ku jalmi Allah anu sumping ti Yuda. Tuluy anjeunna ngandika ka anak-anakna, “Pasangkeun kaula kalde.” Ku kituna maranehna masangkeun kalde pikeun anjeunna; tuluy anjeunna tunggang dinya, sarta indit ngudag jalmi Allah, tuluy manggihan anjeunna keur diuk handapeun tangkal oak; sarta anjeunna ngandika ka anjeunna, “Naha maneh teh jalmi Allah anu sumping ti Yuda?” Saur anjeunna, “Enya, kaula.” Tuluy anjeunna ngandika ka anjeunna, “Hayu balik ka imah kaula, sarta tuang roti.” Tapi saur anjeunna, “Kaula teu meunang balik jeung maneh, atawa asup babarengan jeung maneh; sarta kaula oge moal tuang roti atawa nginum cai jeung maneh di ieu tempat; sabab ka kaula geus diucapkeun ku pangandika PANGERAN, ‘Maneh ulah tuang roti atawa nginum cai di dinya, sarta ulah balik deui ngalangkungan jalan anu ku maneh dipake waktu datang.’” Saur anjeunna ka anjeunna, “Kaula oge nabi saperti maneh; sarta aya malaikat nyarios ka kaula ku pangandika PANGERAN, pokna, ‘Bawa anjeunna balik jeung maneh ka imah maneh, supaya anjeunna tuang roti jeung nginum cai.’” Tapi anjeunna ngabohong ka anjeunna. Ku kituna anjeunna balik deui jeung anjeunna, sarta tuang roti di imahna, jeung nginum cai. Jeung kajadian, nalika maranehna keur linggih dina meja tuang, pangandika PANGERAN sumping ka nabi anu mawa anjeunna balik. Sarta anjeunna ngagorowok ka jalmi Allah anu sumping ti Yuda, pokna, “Kieu saur PANGERAN, ‘Ku sabab maneh geus henteu nurut kana pangandika PANGERAN, sarta henteu ngajaga parentah anu geus diparentahkeun ku PANGERAN Allah maneh ka maneh, tapi malah balik deui, sarta geus tuang roti jeung nginum cai di tempat anu ku PANGERAN geus didawuhkeun ka maneh, “Ulah tuang roti, jeung ulah nginum cai,” mayit maneh moal nepi ka kuburan karuhun-karuhun maneh.’”
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Tuluy kajadian, sanggeus manéhna tuang roti jeung nginum, éta nabi sepuh nyiapkeun kalde pikeun anjeunna, nya éta pikeun nabi anu geus dibalikeunana. Sanggeus anjeunna indit, aya singa nepungan anjeunna di jalan, tuluy maehan anjeunna; sarta layonna meunang dialungkeun di jalan, jeung kalde éta nangtung gigireunana, singa ogé nangtung gigireun layon éta. Jeung tingali, aya jalma-jalma ngaliwat, tuluy maranéhna ningali layon anu dialungkeun di jalan jeung singa nangtung gigireun layon éta; terus maranéhna datang sarta ngawartakeunana di kota tempat nabi sepuh cicing. Jeung nalika nabi anu geus mawa anjeunna balik ti jalan ngadéngé éta hal, manéhna ngadawuh, “Éta téh jalmi Allah, anu henteu taat kana firman PANGERAN; ku sabab éta PANGERAN geus masrahkeun anjeunna ka singa, anu geus ngoyagkeun anjeunna jeung maehan anjeunna, luyu jeung firman PANGERAN anu geus diucapkeun-Na ka anjeunna.” Tuluy manéhna nyarios ka anak-anakna, pokna, “Siapkeun kalde pikeun kuring.” Jeung maranéhna nyiapkeunana. Tuluy manéhna indit sarta manggihan layonna dialungkeun di jalan, jeung kalde sarta singa nangtung gigireun layon éta; singa éta henteu ngadahar layonna, jeung henteu ngoyag-ngoyag kalde éta. Tuluy nabi éta ngangkat layon jalmi Allah, nempatkeunana dina kalde, sarta mawa deui éta layon; jeung nabi sepuh datang ka kota pikeun milu sungkawa jeung ngubur anjeunna. Tuluy manéhna neundeun layonna dina kuburan dirina sorangan; sarta maranéhna milu sungkawa pikeun anjeunna, pokna, “Aduh, dulur kuring!” Tuluy kajadian, sanggeus manéhna geus ngubur anjeunna, manéhna nyarios ka anak-anakna, pokna, “Lamun kuring geus paéh, mangka kuburkeun kuring dina makam tempat jalmi Allah dikubur; tempatkeun tulang-tulang kuring gigireun tulang-tulangna: sabab pangandika anu geus disaurkeunana ku firman PANGERAN ngalawan altar di Betel, jeung ngalawan sakabéh imah-imah pangbélaan anu aya di kota-kota Samaria, tangtu pisan bakal kajadian.” 1 Raja-raja 13:11–32.
We will continue this study in the next article.
Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.
“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. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Waktu kakawasaan Allah nyaksiankeun naon ari kayaktian teh, kayaktian eta kudu tetep nangtung salalawasna minangka kayaktian. Teu meunang dipiara sangkaan-sangkaan anu datang engké, anu nentang kana cahaya anu geus dipaparinkeun ku Allah. Bakal timbul jalma-jalma mawa panapsiran Kitab Suci anu pikeun maranehna teh kayaktian, padahal lain kayaktian. Kayaktian keur jaman ieu geus dipaparinkeun ku Allah ka urang minangka dasar pikeun iman urang. Mantenna sorangan geus ngajar ka urang naon ari kayaktian teh. Hiji bakal timbul, tuluy nu sejen deui, mawa cahaya anyar anu ngabantah cahaya anu geus dipaparinkeun ku Allah dina panyataan Roh Suci-Na. Masih aya sawatara keneh anu hirup, anu geus ngalangkungan pangalaman anu kaala dina ngadegkeun ieu kayaktian. Ku sih kurnia-Na Allah geus ngantep maranehna tetep hirup sangkan maranehna ngulang, jeung ngulang deui nepi ka ahir hirup maranehna, pangalaman anu geus dilangkungan ku maranehna, sakumaha Yohanes rasul nepi ka pisan ahir hirupna. Jeung para pangusung panji anu geus gugur ku pati kudu terus nyarita ngaliwatan dicitak deui tulisan-tulisan maranehna. Kuring dipaparin parentah yen ku jalan kitu sora maranehna kudu kadenge. Maranehna kudu méré kasaksian ngeunaan naon anu jadi kayaktian pikeun jaman ieu.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Urang henteu meunang narima kecap-kecap ti jalma-jalma anu datang mawa pesen anu nentang pokok-pokok husus tina iman urang. Maranéhna ngumpulkeun sakumpulan besar Kitab Suci, tuluy numpukkeunana minangka bukti di sabudeureun téori-téori anu ku maranéhna ditegeskeun. Hal ieu geus dipigawé deui-deui salila lima puluh taun ka tukang. Jeung sanajan Kitab Suci téh firman Allah, sarta kudu dihormat, panerapanna, lamun panerapan anu kitu ngagésér hiji tihang tina pondasi anu ku Allah geus diteguhkeun salila lima puluh taun ieu, mangrupakeun kasalahan anu gedé. Jalma anu nyieun panerapan anu kitu henteu nyaho kana démonsrasi anu ajaib ti Roh Suci anu méré kakawasaan jeung kakuatan ka pesen-pesen baheula anu geus sumping ka umat Allah.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
“Buktina Elder G henteu tiasa dipercaya. Lamun ditarima, éta bakal ngancurkeun iman umat Allah kana bebeneran anu geus ngajadikeun urang sakumaha ayeuna.”
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“Urang kudu pageuh dina ieu perkara; sabab poin-poin anu ku anjeunna keur diusahakeun dibuktikeun ku Kitab Suci téh henteu merenah. Éta henteu ngabuktikeun yén pangalaman umat Allah dina mangsa katukang téh hiji kasalahan. Urang miboga bebeneran; urang dipingpin ku malaikat-malaikat Allah. Dina pituduh Roh Suci presentasi perkara tempat suci éta dipasihkeun. Leuwih wijaksana pikeun unggal jelema cicingeun ngeunaan ciri-ciri iman urang anu dina éta maranéhna henteu nyokot bagian nanaon. Allah teu kungsi nentang Diri-Na sorangan. Bukti-bukti Kitab Suci disalahgunakeun lamun dipaksa mere kasaksian kana hal anu henteu bener. Nu saurang deui jeung nu saurang deui bakal timbul tuluy mawa naon anu disangka minangka caang anu gedé, sarta ngedalkeun panegasan-panegasan maranéhna. Tapi urang nangtung pageuh dina titinggal-titinggal heubeul. [1 Yohanes 1:1–10 quoted.]
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“Kuring dipaparin parentah pikeun nyebutkeun yén kecap-kecap ieu tiasa urang pake sakumaha pantesna pikeun mangsa ayeuna, sabab waktuna geus sumping yén dosa kudu disebut ku ngaranna anu saéstuna. Urang kakeunaan halangan dina pagawean urang ku jalma-jalma anu teu acan tobat, anu ngudag kamulyaan pikeun dirina sorangan. Maranéhna hayang dianggap minangka nu ngarumuskeun tiori-tiori anyar, anu ku maranéhna dipidangkeun bari ngaku yén éta téh kabeneran. Tapi lamun tiori-tiori ieu ditarima, éta bakal ngarah kana panolakan kana kabeneran anu salila lima puluh taun katukang ku Allah geus dipaparinkeun ka umat-Na, bari negeskeunana ku bukti pangréana Roh Suci.” Selected Messages, buku 1, 161.