Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
Yéhézkiél pasal dalapan ngaguar opat kakajian anu beuki ngaronjat, anu ngawakilan opat turunan Adventisme Laodikia. Pemberontakan taun 1863 ngahasilkeun hiji tandingan kana dua loh Habakuk, sakumaha Harun geus ngahasilkeun hiji gambar timburu palsu ku anak sapi emasna, dina mangsa anu sarua nalika Allah keur maparin dua loh Sapuluh Parentah ka Musa. Sanggeus Adventisme Laodikia mimiti ngalakonan pagawéan nyingkirkeun bebeneran-bebeneran dasar, sakumaha dilambangkeun dina impian William Miller, kapamingpinan turunan kahiji mimiti nampik kawibawaan Alkitab, tuluy Roh Nubuat. Pemberontakan éta geus tumuwuh nepi ka hiji titik nalika spiritualisme Kellogg (panteisme) asup kana sajarah maranéhna pas méméh taun 1888.
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
Dina pemberontakan taun 1888, spiritualisme anu dilambangkeun ku kamar-kamar gambaran dina kitab Yehezkiel nepi ka hiji titik anu para utusan ti Minneapolis, sarta nabi awéwé éta, malah Roh Suci sorangan, ditampik.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
“Urang geus ningali dina pangalaman urang yén nalika Gusti ngutus sinar-sinar cahaya tina panto anu kabuka di bait suci ka umat-Na, Sétan ngagerakkeun pikiran loba jalma. Tapi tungtungna can datang. Bakal aya jalma-jalma anu ngalawan cahaya sarta neken ka handap jalma-jalma anu ku Allah dijadikeun saluran-saluran-Na pikeun nepikeun cahaya. Perkara-perkara rohani henteu katarima sacara rohani. Para pangawal henteu saluyu léngkah jeung pamaréntahan Allah anu keur muka jalan, jeung amanat anu sajati asalna ti sawarga sarta utusan-utusanana dipopohokeun.”
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
“Ti pasamoan ieu bakal aya lalaki-lalaki anu ngaku nyaho kana bebeneran, padahal maranéhna keur ngumpulkeun kana jiwana pakean anu henteu dianyam dina alat tenun sawarga. Roh anu geus ditarima ku maranéhna di dieu bakal dibawa ku maranéhna. Kuring ngageter ku sabab masa depan pagawean urang. Jalma-jalma anu di ieu tempat henteu nyerah kana bukti anu geus dipasihkeun ku Allah bakal merangan dulur-dulurna anu keur dipaké ku Allah. Maranéhna bakal ngajadikeunana kacida héséna, nalika datang kasempetan-kasempetan anu ngamungkinkeun maranéhna nuluykeun sarta ngadorong terus jenis peperangan anu sarua jeung anu nepi ka ayeuna geus dipigawé ku maranéhna. Lalaki-lalaki ieu bakal boga kasempetan pikeun diyakinkeun yén maranéhna geus merangan Roh Suci Allah. Sabagian bakal diyakinkeun; nu séjénna bakal pageuh nahan rohna sorangan. Maranéhna moal paéh kana diri sorangan sarta moal ngantep Gusti Yesus asup kana haténa. Maranéhna bakal beuki jeung beuki katipu nepi ka maranéhna teu bisa ngabédakeun bebeneran jeung kabeneran. Maranéhna, dina pangaruh roh anu séjén, bakal néangan jalan pikeun nerapkeun kana pagawean hiji wangun anu moal disatujuan ku Allah; sarta maranéhna bakal narékahan ngalaksanakeun sipat-sipat Iblis dina nganggap kakawasaan pikeun ngadalikeun pikiran manusa, sahingga ku jalan kitu ngadalikeun pagawean jeung perkara Allah.”
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
“Lamun dulur-dulur urang dina pasamoan ieu geus puasa sarta neneda, jeung ngarendahkeun hate maranéhna di payuneun Allah, tuluy calik kalayan tenang pikeun nalungtik Kitab Suci babarengan, tangtu Allah bakal dimulyakeun. Tapi sumanget prasangka anu dibawa ka pasamoan éta geus nutup panto kana berkah Allah anu pangbeungharna, jeung jalma-jalma anu miboga sumanget ieu moal aya dina kaayaan anu nguntungkeun pikeun ningali cahaya nepi ka maranéhna tobat di payuneun Allah sarta miboga rasa ngeunaan kumaha deukeutna maranéhna ka lampah ngahina Roh Suci jeung miboga sumanget anu séjén.” The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
Sanggeus taun 1888, Sister White “ngageter pikeun mangsa hareup” gareja jeung pagawean Allah. Anjeunna ningali yén pasamoan éta baris ngahasilkeun peperangan rohani anu terus lumangsung di antara jalma-jalma anu jadi pamingpin Adventisme Laodikea, sarta pasualan ngeunaan “the daily” téh mangrupa bukti yén ramalan-ramalan anjeunna kacumponan dina angkatan éta kénéh. Harita tuluy lumangsung hiji peperangan ku jalma-jalma anu henteu “nurut kana bukti anu ku Allah geus dipaparinkeun” pikeun netepkeun “amanat jeung utusan-utusan anu dikirim ti sawarga,” sarta jalma-jalma éta marangi “Roh Suci Allah.” Angkatan kadua nyaksian kumaha imah percetakan jeung sanitarium diduruk nepi ka rata ku seuneu panghukuman Allah.
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Kiwari abdi nampi serat ti Sesepuh Daniells ngeunaan musnahna kantor Review ku seuneu. Haté abdi kacida nalangsana nalika ngemutan karugian anu ageung pikeun ieu padamelan. Abdi terang yén ieu tangtu janten waktos pangbeuratna pikeun para sadérék anu dipasrahan ngurus ieu padamelan sareng pikeun para pagawé kantor éta. Abdi katarajang ku kasangsaraan babarengan jeung sakumna anu kasangsaraan. Tapi abdi henteu kagét ku ieu béja anu matak nalangsa, sabab dina titingalian peuting abdi parantos ningali hiji malaikat nangtung jeung pedang saperti seuneu, ngagoler manjang di luhur Battle Creek. Kungsi, dina waktu beurang, nalika pulpén aya dina leungeun abdi, abdi leungit kasadaran, sarta karasa saolah-olah pedang seuneu ieu keur ngalieuk heula ka hiji jurusan tuluy ka jurusan séjén. Musibah sigana nuturkeun musibah, ku sabab Allah dihina ku rarancang manusa pikeun ngagungkeun sarta ngamulyakeun dirina sorangan.”
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
“Isuk ieu abdi katarik pikeun neneda kalayan sajatina sangkan Gusti nungtun sakumna anu aya patalina jeung kantor Review and Herald supaya maranéhna taliti nalungtik, sangkan maranéhna tiasa ningali dina hal naon maranéhna parantos teu maliré kana loba pesen anu parantos dipasihkeun ku Allah.
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Sababaraha waktu ka tukang para dulur di kantor Review nanyakeun pituduh ka kuring ngeunaan ngadegkeun hiji gedong deui. Harita kuring nyarios yén lamun jalma-jalma anu satuju pikeun nambahan hiji gedong deui ka kantor Review and Herald boga mangsa nu bakal datang geus kabentang di hareupeun maranéhna, lamun maranéhna bisa ningali naon anu bakal aya di Battle Creek, maranéhna moal boga patalékan deui ngeunaan ngadegkeun hiji gedong deui di dinya. Allah ngandika: ‘Pangandika Kami geus dihina; jeung Kami bakal malik sarta ngabalikkeun.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
“Dina Konperénsi Umum, anu lumangsung di Battle Creek dina taun 1901, Gusti maparin ka umat-Na bukti yén Anjeunna keur nyaur kana réformasi. Pikiran-pikiran katarajang ku kayakinan, sarta hate-hate kasentuh; tapi pagawean anu tuntas henteu dipigawé. Lamun hate-hate anu teuas waktu harita geus remuk dina panobat di payuneun Allah, tangtu bakal katénjo salah sahiji panyataan kakawasaan Allah anu panggedéna anu kungsi katénjo. Tapi Allah henteu dipupujieun. Kasaksian-kasaksian ti Roh-Na henteu diperhatikeun. Jalma-jalma henteu misahkeun diri tina prak-prakan anu écés nentang kana asas-asas bebeneran jeung kaadilan, anu saestuna kudu salawasna dijaga dina pagawean Gusti.”
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.
“Pesen-pesen ka garéja di Epesus jeung ka garéja di Sardis geus remen diulangkeun ka kuring ku Anjeunna anu maparin pitunjuk ka kuring pikeun umat-Na. ‘Tulis ka malaikat garéja di Epesus; Kieu dawuhan Anjeunna anu nyekel tujuh béntang dina panangan katuhu-Na, anu leumpang di tengah-tengah tujuh kandil emas; Kami terang kana pagawéan anjeun, kana kapeurih digawe anjeun, jeung kana kasabaran anjeun, sarta kumaha anjeun teu sanggup nahan maranéhna anu jahat; jeung anjeun geus nguji maranéhna anu nyebut dirina rasul, padahal lain, sarta geus manggihan yén maranéhna tukang bohong: jeung anjeun geus tabah, jeung boga kasabaran, sarta demi ngaran Kami geus digawé tarik, jeung henteu lalawora. Sanajan kitu Kami boga sawatara hal ngalawan anjeun, sabab anjeun geus ninggalkeun kanyaah anjeun anu mimiti. Ku sabab éta émutlah ti mana anjeun geus murag, sarta tobat, jeung lakonan deui pagawéan anu mimiti; lamun henteu, Kami baris geura sumping ka anjeun, sarta bakal mindahkeun kandil anjeun tina tempatna, iwal lamun anjeun tobat.’ Wahyu 2:1–5.
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
“‘Jeung ka malaikat jamaah di Sardis tuliskeun; Kieu timbalan Anjeunna anu nyekel tujuh Roh Allah, jeung tujuh bentang; Kami terang kana pagawean maneh, yén maneh boga ngaran saolah-olah hirup, padahal geus paéh. Sing waspada, jeung kuatkeun hal-hal anu kari, anu geus rék paéh: sabab Kami teu manggihan pagawean maneh sampurna di payuneun Allah. Ku sabab eta inget kumaha maneh geus narima jeung ngadangu, tuluy pageuhkeun eta, sarta tobat. Lamun ku sabab eta maneh henteu waspada, Kami bakal datang ka maneh kawas maling, jeung maneh moal nyaho jam sabaraha Kami bakal datang ka maneh.’ Wahyu 3:1–3.
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Urang keur nyaksian kacumponan ieu panggeuing-panggeuing. Tacan kungsi Kitab Suci kacumponan kalayan leuwih tumaninah tibatan ieu.”
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Jalma-jalma bisa ngadegkeun gedong-gedong anu pangtalitina diwangun, tahan seuneu, tapi ku sakali waé panangan Allah noél, ku sakilat seuneu ti sawarga, unggal panyumputan bakal disapu musna.
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
“Aya nu nanyakeun naha kuring boga piwuruk nu rék ditepikeun. Kuring geus méré piwuruk anu geus dipaparinkeun ku Allah ka kuring, kalayan pangharepan pikeun nyegah ragragna pedang seuneu anu ngagantung di luhur Battle Creek. Ayeuna hal anu ku kuring dipikasieun téh geus kajadian—béja ngeunaan kadurukna gedong Review and Herald. Nalika béja ieu sumping, kuring henteu ngarasa reuwas, sarta kuring teu boga kecap pikeun diucapkeun. Naon anu ti waktu ka waktu ku kuring geus ditepikeun dina wangun pangéling-ngéling henteu mawa pangaruh iwal ngan ukur ngakeraskeun jalma-jalma anu ngadéngékeunana, sarta ayeuna kuring ngan ukur bisa nyebutkeun: Kuring kacida hanjakalna, kacida pisan hanjakalna, yén pukulan ieu jadi perlu kajadian. Cahaya geus dipaparinkeun kalayan kacukupan. Lamun éta dilaksanakeun, cahaya salajengna moal diperlukeun.” Testimonies, jilid 8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Generasi kadua Adventisme lain hiji kameunangan, sarta dina nyumponan nubuatan dina Yehezkiel pasal dalapan, pemberontakan téh ngan terus beuki ngaronjat.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
“Kalayan pesen-pesen nu ditulis jeung ku seuneu, Gusti parantos nganyatakeun yén Mantenna miharep umat-Na supaya ngalih kaluar ti Battle Creek. Mugia Allah ngabantosan urang pikeun ngadangu sora-Na. Naha éta teu ngandung harti nanaon keur urang yén dua lembaga agung urang di Battle Creek disapu ku seuneu? Aranjeun bisa waé nyebut, ‘Tapi Sanitarium nu anyar ngabogaan loba pasien.’ Enya; tapi sanajan aya rébuan pasien di dinya, éta moal janten alesan anu ngadukung umat urang ngadegkeun imah-imah di Battle Creek, sarta netep di dinya.”
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Pangbibita beuki nambahan. Jalma-jalma nolak cahaya anu ku Allah geus dikirim dina Kasaksian-kasaksian tina Roh-Na, sarta maranéhna milih reka ciptana sorangan jeung rarancangna sorangan. Naha jalma-jalma bakal terus misahkeun dirina tina Allah? Naha Mantenna kudu nembongkeun kasingkur-Na ku cara anu leuwih écés deui batan anu geus dipidangkeun-Na?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Jalma-jalma keur “milih reka-daya sorangan jeung rarancang sorangan,” sakumaha digambarkeun ku tujuh puluh kokolot dina kamar-kamar gambaran dina Yehezkiel pasal dalapan, anu ngawartakeun, “PANGERAN henteu ningali ka kami.” PANGERAN ngangkat hiji nabi awéwé sarta maparin ka anjeunna “tetenjoan anu kabuka” salila pas opat puluh taun, nepi ka taun 1884. Mantenna masang tandatangan-Na kana ieu karunia, sabab Mantenna anu maparinana sarta mungkasna di hiji kota nu ngaranna Portland, jeung Mantenna maparin éta salila opat puluh taun. Teu lila saméméh eureunna “tetenjoan anu kabuka” para kokolot baheula mimiti ngarusak kawibawaan Alkitab jeung Roh Nubuat dina taun 1881 jeung 1882. Ku kituna, “tetenjoan anu kabuka” tuluy mungkas dina taun 1884, sarta dina opat taun saterusna pambarontakan Korah, Datan, jeung Abiram diulang deui dina Konperénsi Umum taun 1888.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
Pamurangkalih taun 1888 ngahasilkeun ngagedéna pamurangkalih anu nyaksian campur tangan langsung Allah kana sajarah Adventisme Laodisea nalika Mantenna ngaduruk pagawéan penerbitan jeung pagawéan kaséhatan. Sanajan kitu, pangadilan-pangadilan langsung éta henteu ngahalangan pamurangkalih anu keur lumangsung. Dina taun 1919, lumangsung hiji Konférénsi Alkitab, tempat salah sahiji pamurangkalih utama ti generasi kadua, William Warren Prescott, saurang ahli teologi anu dididik di paguron luhur Protestantisme murtad, jadi pamingpin utama dina ngadorong pamadegan satanis anu ngaku yén “the daily,” ngawakilan pagawéan Kristus di tempat suci, bari masihan runtuyan presentasi.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
Sajarah netelakeun yén dina konferénsi Alkitab taun 1919 éta, Prescott ngadugikeun hiji injil anu eusina ngaleungitkeun unggal dasar ajaran tina talatah nubuat kaum Millerit. Anjeunna malah nyobaan ngaleungitkeun dua rébu tilu ratus poé, tapi teu hasil ngalaksanakeun éta. Sanajan kitu, anjeunna ngadugikeun hiji injil anu saéstuna kosong tina pangarti-pangarti nubuat kaum Millerit. Injilna ditolak dina pasamoan éta, tapi pamingpin-pamingpin anu buta éta tetep mutuskeun nyokot runtuyan presentasina sarta nyusunna jadi hiji buku anu dijudulan, The Doctrine of Christ. Buku éta jadi lambang datangna generasi katilu Adventisme Laodisea.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Ieu buku ngagambarkeun hiji Injil anu béda ti Injil Millerite dina Habakkuk pasal dua, jeung Paulus ngawartosan ka urang yén injil anu séjén téh saéstuna lain Injil pisan.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
Kuring kacida héranna yén maranéh gancang pisan ngalih ti Mantenna anu geus nyaur maranéh kana kurnia Kristus ka hiji injil anu séjén; padahal éta lain injil anu séjén; tapi aya sawatara anu ngaganggu maranéh, jeung maksudna rék ngabéngkokkeun Injil Kristus. Tapi sanajan kami, atawa hiji malaikat ti sawarga, ngawawarkeun ka maranéh hiji injil anu béda ti anu geus kami wawarkeun ka maranéh, sing anjeunna dikutuk. Sakumaha geus ku kami diucapkeun saméméhna, kitu deui ayeuna ku kami diucapkeun deui, Lamun aya saha baé ngawawarkeun ka maranéh hiji injil anu béda ti anu geus maranéh tarima, sing anjeunna dikutuk. Galatia 1:6–9.
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
Generasi katilu Adventisme diwakilan ku kagijigan katilu dina kitab Yehezkiel, nyaéta nalika para awéwé keur ceurik pikeun Tammuz. Tammuz téh déwa Mesopotamia anu patalina jeung kasuburan sarta siklus tutuwuhan. Tammuz sakapeung digambarkeun minangka saurang angon atawa nonoman, anu dikaitkeun jeung robahna usum-usuman sarta tumuwuhna pepelakan. Pupusna Tammuz jeung hudangna deui saterusna patali jeung kalénder tatanén. Numutkeun kana mitologi éta, Tammuz bakal maot atawa ngiles salila bulan-bulan usum panas, anu dianggap minangka gambaran layuna tutuwuhan dina mangsa halodo anu panas jeung garing. Ceurik pikeun Tammuz téh hiji ritual perkabungan anu ngawengku ngararasakeun pupusna atawa ngilesna Tammuz salila bulan-bulan usum panas, tuluy dituturkeun ku kabungahan dina hudangna deui, anu ngalambangkeun dipulihkeunana deui tutuwuhan jeung kahirupan tatanén.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
Ngarandegkeun Tammuz ngagambarkeun hiji amanat hujan panungtungan palsu, anu téh injil anu diwakilan ku W. W. Prescott. Dipiceunna pondasi nubuatan, anu dimimitian dina pambrontakan taun 1863, nepi ka ngahontal hiji titik dina taun 1919, nepi ka Adventisme Laodikea ngidinan injil palsu éta ditegakkeun. Injil palsu éta dumasar sagemblengna kana métodologi Protestantisme murtad. Arsiték aslina nyaéta W. W. Prescott, sarta saperti halna jeung William Miller, injil duanana lalaki éta dumasar kana pamahaman dasar maranéhna ngeunaan “the daily,” dina kitab Daniel. Duanana injil diwakilan dina petikan 2 Tesalonika, tempat Miller mimiti manggihan yén “the daily,” ngagambarkeun paganisme. Dina petikan éta aya hiji golongan anu diwakilan ku Miller, anu narima bebeneran anu ditepikeun ku Paulus, jeung golongan séjén anu henteu miboga kanyaah kana bebeneran.
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
Di poé-poé panungtungan aya hiji golongan, anu dilambangkeun ku Miller, “ngaku” jeung narima hujan panungtungan, sarta aya deui golongan séjén, anu dilambangkeun ku Prescott, narima kasasab anu kuat. Kasasab anu kuat anu maranéhna tampi téh dumasar kana hiji injil palsu, anu sabenerna lain injil pisan, sarta éta nandaan hiji talatah palsu ngeunaan hujan panungtungan. Ku kituna, kakejeman anu katilu dina Ezekiel téh nyaéta para awéwé (garéja-garéja Adventisme Laodikea), nu keur ceurik keur Tammuz. Cimata maranéhna dina usum panas (hujan), dimaksudkeun pikeun ngahasilkeun buah panén.
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
Pabédana antara dua rupa amanat hujan panungtungan nyusup ka sakuliah Alkitab jeung Roh Ramalan. Alkitab terus-terusan netelakeun yén hujan téh ditahan ti hiji umat anu teu taat.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
Maranéhna nyarita kieu, Lamun saurang lalaki ngusir pamajikanana, tuluy éta awéwé ninggalkeun anjeunna sarta jadi milik lalaki séjén, naha anjeunna bakal balik deui ka dirina? naha éta nagri moal kacida najisna? tapi maneh geus ngalacur jeung loba kabogoh; sanajan kitu, balik deui ka Kami, saur PANGERAN. Angkatkeun panon maneh ka tempat-tempat anu luhur, tuluy tingali di mana aya tempat anu ku maneh can kungsi dipaké ngagolér jeung maranéhna. Di sisi jalan-jalan maneh geus calik nungguan maranéhna, kawas urang Arab di padang gurun; jeung maneh geus najiskeun éta nagri ku palacuran maneh jeung ku kajahatan maneh. Ku sabab éta hujan geus ditahan, sarta euweuh hujan ahir usum; jeung maneh boga tarang awéwé palacur, maneh nampik pikeun ngarasa era. Yermia 3:1–3.
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
Adventisme Laodikea mimiti ngalacur dina taun 1863, sarta ti harita hujan-hujan geus ditahan. Maranéhna nolak ngaraos isin ku sabab pamberontakan maranéhna, jeung kakurangan handap asor éta ngahasilkeun dahi saurang palacur, sarta palacur dina nubuat Alkitab téh nyaéta kapausan. Generasi katilu téh mangrupa tempat padamelan panungtungan pikeun nyiapkeun diri supaya sujud ka tanda palacur Roma diréngsékeun. Persiapan pikeun generasi kaopat diréngsékeun dina generasi katilu, ku hiji amanat palsu ngeunaan hujan panungtungan. Saperti dina pamberontakan taun 1863, jeung pamberontakan taun 1888, pamberontakan taun 1919 téh saluyu jeung 11 Séptémber 2001, sabab nalika gedong-gedong Kota New York waktu éta rubuh, malaikat perkasa dina Wahyu dalapan welas turun, sarta hujan panungtungan anu sajati mimiti.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan pangpandeurina bakal turun ka umat Allah. Hiji malaikat anu gagah perkasa bakal turun ti sawarga, sarta sakuliah bumi bakal dicaangan ku kamulyaan-Na.” Review and Herald, 21 April 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Nalika hujan panungtung mimiti turun, para kokolot tina Adventisme Laodisea moal ngakuan éta minangka hujan panungtung, sabab maranéhna geus kakeueum ku doktrin pesen hujan panungtung palsu, anu ku Ezekiel dilambangkeun ku para awéwé nu nangisan Tammuz, sarta dina panerapanana minangka pesen ngeunaan karapihan jeung kaamanan.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Ngan jalma-jalma anu hirup saluyu jeung caang anu geus dipibanda ku maranéhna bakal narima caang anu leuwih gedé. Lamun urang henteu unggal poé maju dina ngawujudkeun kahadéan-kahadéan Kristen anu aktip, urang moal ngakuan panyingkapan Roh Suci dina hujan panungtungan. Bisa jadi éta keur turun kana hate jalma-jalma di sabudeureun urang, tapi urang moal ngabédakeun atawa narimana.” Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Mustahil pikeun para pangregep umat ngakuan datangna hujan panungtungan, sabab injil palsu maranéhna ngeunaan hujan panungtungan palsu, mungkir kana kamungkinan aya manifestasi naon waé tina kakawasaan Allah sakumaha anu kantos aya dina jaman-jaman baheula.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Dina garéja-garéja bakal aya hiji panyingkaban anu ajaib tina kakawasaan Allah, tapi éta moal ngalakukeun pangaruh ka jalma-jalma anu can ngarendahkeun diri di payuneun Gusti, sarta muka panto haténa ku pangakuan dosa jeung tobat. Dina panyingkaban éta kakawasaan anu nyaangan bumi ku kamulyaan Allah, maranéhna ngan bakal ningali hiji hal anu dina kabutaan maranéhna dianggap bahaya, hiji hal anu bakal ngagedurkeun kasieun maranéhna, sarta maranéhna bakal nguatkeun diri pikeun ngalawan éta. Ku sabab Gusti henteu damel nurutkeun pamanggih jeung harepan maranéhna, maranéhna bakal ngalawan éta pagawean. ‘Naha,’ ceuk maranéhna, ‘kuduna urang henteu nyaho Roh Allah, padahal urang geus aya dina ieu pagawean salila mangtaun-taun?’—Ku sabab maranéhna henteu ngaréspon kana pangéling-éling, kana pamenta-pamenta anu ngadesek tina amanat-amanat Allah, tapi terus-terusan nyebut, ‘Kami beunghar, sarta geus nambahan ku banda, sarta teu butuh nanaon.’ Bakat, pangalaman anu lila, moal ngajadikeun manusa saluran cahaya, iwal lamun maranéhna nempatkeun dirina di handapeun pancaran caang Panonpoé Kabeneran, sarta dipanggil, dipilih, jeung disiapkeun ku kurnia Roh Suci. Nalika jalma-jalma anu nyekel perkara-perkara suci ngarendahkeun diri di handapeun panangan Allah anu kawasa, Gusti bakal ngangkat maranéhna. Anjeunna bakal ngajadikeun maranéhna jalma-jalma anu boga pangabisa ngabédakeun—jalma-jalma anu beunghar ku rahmat Roh-Na. Sipat-sipat karakter maranéhna anu kuat jeung mentingkeun diri sorangan, kakukuhan maranéhna, bakal katémbong dina cahaya anu mancorong ti Cahaya dunya. ‘Kami bakal geuwat sumping ka maneh, sarta bakal mindahkeun kaki dian maneh tina tempatna, iwal lamun maneh tobat.’ Lamun aranjeun néangan Gusti kalawan sajero-jero hate, Anjeunna bakal kapanggih ku aranjeun.” Review and Herald, December 23, 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Para kokolot dina pasal dalapan kitab Yehezkiel narima hiji injil ngeunaan katengtreman jeung kaamanan dina taun 1919, sarta nalika 11 Séptémber 2001 sumping, buah tina pambrontakan anu beuki ngaronjat éta katémbong dina teu mampuhna maranéhna ngakuan datangna hujan panungtungan. Dina sajarah anu dimimitian dina waktu ahir taun 1989, Allah ngulang deui gerakan Millerite nepi ka unggal jéntréna. Miller téh lambang Élia, sarta Élia geus kalawan pageuh nyarios ka Ahab yén moal aya hujan, iwal ku pangandika Élia.
We will continue our consideration of the third generation of Adventism in the next article.
Urang baris neraskeun panalungtikan urang ngeunaan generasi katilu Adventisme dina artikel salajengna.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Golongan anu henteu ngarasa sedih ku kamunduran rohani maranéhna sorangan, sarta henteu ngadu’a duka ku dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. PANGERAN maréntahkeun para utusan-Na, jalma-jalma anu nyekel pakarang pangmeuncitan dina leungeunna: “Turutan anjeunna ngalangkungan kota, sarta teunggeul: panon maranéh ulah welas, ogé ulah boga rasa karunya: tumpeskeun pisan nu kolot jeung nu ngora, boh mojang, boh budak leutik, jeung awéwé: tapi ulah deukeut ka saha baé anu aya tandana; sarta mimitian ti tempat suci Kami. Tuluy maranéhna mimiti ti para kokolot anu aya di hareupeun Bait.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Di dieu urang ningali yén garéja—Bait Suci Pangeran—nya éta nu pangheulana ngarasa hanteman murka Allah. Para kokolot, nya éta jalma-jalma anu ku Allah geus dipaparinkeun cahaya anu agung sarta anu geus nangtung jadi pangreksa kapentingan rohani umat, geus ngahianatkeun kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyekel pamadegan yén urang teu kudu ngarepkeun mujijat jeung panyatakeun anu écés tina kakawasaan Allah saperti dina mangsa baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun kateuercayaan maranéhna, sarta maranéhna nyarita: Pangeran moal ngalakukeun kahadéan, ogé moal ngalakukeun kajahatan. Anjeunna kacida welas asihna nepi ka moal ngahukum umat-Na ku pangadilan. Ku kituna, ‘Damai jeung kaamanan’ téh jadi pajar maranéhna anu moal deui ngagedékeun sorana kawas tarompet pikeun némbongkeun ka umat Allah palanggaran-palanggaran maranéhna jeung ka kulawarga Yakub dosa-dosa maranéhna. Anjing-anjing bisu anu teu daék ngagogog ieu téh jalma-jalma anu ngarasakeun pamales anu adil ti Allah anu kaganggu ku kalakuan maranéhna. Lalaki, mojang, jeung barudak leutik kabéh binasa babarengan.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Kalakuan-kalakuan keji anu nyababkeun jalma-jalma satia ngeluh jeung ceurik téh ngan sakitu anu bisa katingali ku panon manusa nu kawates; ari dosa-dosa anu panggoréngna mah, anu ngagerakkeun timburu Allah anu suci tur murni, henteu kabuka. Nu Maha Nyilidik hate uninga kana unggal dosa anu dipigawé dina rusiah ku para pagawé kajahatan. Jalma-jalma ieu tuluy ngarasa aman dina tipu dayana, sarta ku sabab kasabaran-Na anu panjang, maranéhna nyebutkeun yén Gusti henteu ningali, tuluy lampahna saolah-olah Anjeunna geus ninggalkeun bumi. Tapi Anjeunna bakal ngabongkar kapura-puraan maranéhna, sarta bakal muka ka hareupeun batur dosa-dosa anu kacida talatina ku maranéhna disumputkeun.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Teu aya kaunggulan dina pangkat, kamulyaan, atawa hikmat dunya, teu aya kalungguhan dina jabatan suci, anu bakal ngajaga manusa tina ngorbankeun prinsip lamun maranéhna diantep kana haténa sorangan anu pinuh ku tipu daya. Jalma-jalma anu geus dianggap pantes jeung bener ngabuktikeun dirina jadi pamingpin utama dina kamurtadan sarta jadi conto dina kalalaworakeun jeung dina nyalahgunakeun rahmat Allah. Laku lampahna anu jahat moal deui ku Anjeunna ditolerir, sarta dina murka-Na Anjeunna ngalakukeun hukuman ka maranéhna tanpa welas asih.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Kalawan handeueul Gusti nyabut ayana-Na ti jalma-jalma anu geus dipaparin caang anu ageng sarta anu geus ngarasakeun kakawasaan firman dina ngalayanan ka batur. Maranéhna kungsi jadi palayan-palayanna anu satia, dipaparin kurnia ku ayana-Na jeung pituduh-Na; tapi maranéhna nyingkah ti Anjeunna sarta nyasabkeun batur kana kasalahan, ku sabab éta maranéhna katarajang ku murka ilahi.” Testimonies, jilid 5, 211, 212.