We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”
Urang mungkas artikel saméméhna ku patalékan kieu, “Kalayan konsép-konsép ieu geus ditetepkeun, patalékanana bisa ditepikeun: kumaha carana nepi ka dina 9/11 kitab Yoél jadi pesen anu ku Petrus diidéntifikasi dina poé Pentakosta?”
Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”
Petrus keur netelakeun yén nubuat Yoél keur digenepan dina poé Pentekosta, nyaéta hiji titik waktu anu nandaan ahirna usum Pentekosta. Dina usum Pentekosta aya hiji manifestasi Roh Suci dina awalna, tuluy aya manifestasi Roh Suci anu leuwih agung dina ahirna. Ku iman, bari ngartos yén boh Alkitab boh Roh Nubuat nerapkeun Yoél kana mangsa hujan panungtungan, urang bisa nyaho yén kitab Yoél jadi bebeneran kiwari dina 9/11; sarta yén unggal unsur dina éta kitab bakal nyarita langsung ngeunaan sajarah nubuat anu dimimitian dina 9/11 terus nepi ka, sarta ngawengku, tujuh bala panungtungan, anu ku Yoél diidentifikasi minangka “poé PANGERAN.”
As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.
Sakumaha ditipologikeun ku 1888, dina 9/11, penyajian amanat Laodikia jadi bebeneran ujian anu ayeuna. Yesaya ngetipologikeun eta amanat anu sarua dina pasal lima puluh dalapan ku sora tarompet anu nembongkeun ka umat Allah palanggaran-palanggaranana. “Poé” nalika Yesaya mimiti ngagentoskeun sorana kawas tarompet teh nya eta poé anu sarua nalika anjeunna ngalagukeun pupujian ngeunaan kebon anggur.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.
Dina éta maranéh kudu ngawih ka dirina, “Hiji kebon anggur anu ngahasilkeun anggur beureum. Kami, PANGERAN, anu ngajaga éta; unggal waktu Kami bakal nyiramanana; supaya ulah aya anu ngaruksak éta, Kami bakal ngajagana peuting jeung beurang. Amarah teu aya dina Kami; saha anu rék nyanghareupan Kami ku rungkun cucuk jeung rungkun duri dina peperangan? Kami bakal nembus éta, Kami bakal ngaduruk éta sakaligus. Atawa hayu manéhna nyekel kakawasaan Kami, supaya manéhna meunang karapihan jeung Kami; enya, manéhna bakal meunang karapihan jeung Kami. Mantenna bakal ngabalukarkeun jalma-jalma anu asalna ti Yakub ngakar; Israil bakal mekar jeung tumuwuh, sarta ngeusian beungeut dunya ku buah.” Yesaya 27:2–6.
Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.
Israél rohani modérn “bakal mekar jeung nguncup, sarta ngeusian beungeut dunya ku buah” salila mangsa hujan panungtungan, sabab hujan mimiti nyababkeun tutuwuhan nguncup jeung mekar, jeung hujan panungtungan ngahasilkeun buah. Nalika gedong-gedong New York rubuh dina 9/11, malaikat anu kawasa tina Wahyu dalapan welas turun, sarta hujan panungtungan mimiti nyiprat. Dina waktu éta, para pangawal Allah kudu niup tarompét ka gareja Laodikia. Amanat Yesaya anu nandaan dosa-dosa umat Allah ogé mangrupa lagu kebon anggur beureum. Bab kahiji Yoél nya éta amanat éta pisan.
The word of the Lord that came to Joel the son of Pethuel.
Kecap PANGERAN anu sumping ka Yoél putra Pétuél.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Darengekeun ieu, heh jalma-jalma kolot, jeung déngékeun, sakumna pangeusi ieu nagri. Naha ieu kungsi kajadian dina jaman maraneh, atawa malah dina jaman karuhun maraneh? Caritakeun ieu ka anak-anak maraneh, sarta anak-anak maraneh sina nyaritakeun ka anak-anak maranéhna, jeung anak-anak maranéhna ka generasi nu séjén deui.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Anu ditinggalkeun ku hileud palmer geus didahar ku walang; jeung anu ditinggalkeun ku walang geus didahar ku hileud canker; jeung anu ditinggalkeun ku hileud canker geus didahar ku hileud caterpiller.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
Hudang, eh maranéh anu mabok, sarta ceurik; jeung lolong, eh sakabéh anu nginum anggur, ku sabab anggur anyar; sabab éta geus dipupus tina sungut aranjeun.
For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.
Hiji bangsa geus narajang ka tanah Kami, kuat, jeung taya kaitungna, huntuna téh huntu singa, sarta boga huntu geraham kawas singa gedé. Eta geus ngajadikeun tangkal anggur Kami jadi ruksak, jeung ngulitan tangkal ara Kami; geus dijadikeunana bulistir pisan, tuluy dialungkeun; dahan-dahanna jadi bodas. Ngaduhdukhlah kawas parawan anu make karung pikeun salakina dina mangsa ngorana. Kurban kadaharan jeung kurban inuman geus dipiceun ti Bait PANGERAN; para imam, palayan PANGERAN, marilu. Ladang geus musna, tanah milu nalangsa; sabab gandum geus musna, anggur anyar geus garing, minyak geus leungiteun kakuatan.
Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.
Sing era wirang, he para patani; gegeroa, he para nu ngurus kebon anggur, ku sabab gandum jeung sa’ir; sabab panén di tegal geus musna. Tangkal anggur geus garing, jeung tangkal ara layu; tangkal dalima, tangkal korma ogé, jeung tangkal apel, malah sakabéh tangkal di tegal, geus marurag: sabab kabagjaan geus marurag tina anak-anak manusa.
Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.
Maraneh maneh, jeung ngadu'a, eh para imam; ngagero tarik, eh para palayan altar; maraneh daratang, ngagolér sapeuting dina lawon karung, eh para palayan Allah Kami; sabab kurban kadaharan jeung kurban inuman geus ditahan ti Bait Allah maraneh. Sucikeun hiji puasa, bejakeun hiji pasamuan raya anu khidmat, kumpulkeun para kokolot jeung sakumna pangeusi nagri ka jero Bait PANGERAN Allah maraneh, tuluy sasambat ka PANGERAN, “Aduh ku éta poe! sabab poe PANGERAN geus deukeut, sarta éta bakal datang saperti karuksakan ti Nu Mahakawasa.” Naha lain kadaharan geus dipupus di hareupeun panon urang, enya, kabungahan jeung suka cita ti Bait Allah urang? Siki geus buruk handapeun bongkah-bongkah taneuhna, lumbung-lumbung geus jadi taya eusina, gudang-gudang geus diburak-barik; sabab gandum geus layu. Kumaha sasatoan ngarintih! Kawanan sapi kabingung, sabab maranehna euweuh jukut pangangon; enya, rombongan domba ogé geus ditumpes.
O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.
Nun Gusti, ka Anjeun abdi sasambat; sabab seuneu parantos ngalalap jukut-jukutan di gurun keusik, sarta seuneu hurung parantos ngaduruk sakumna tatangkalan di tegal. Sasatoan di tegal oge sasambat ka Anjeun; sabab walungan-walungan cai parantos saat, sarta seuneu parantos ngalalap jukut-jukutan di gurun keusik. Joel 1:1–20.
The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.
Bab kahiji tina Yoél nuju nyangkem karuksakan kebon anggur Allah. Yesaya netepkeun “poé éta” minangka poé nalika hujan ahir mimiti turun, sabab dina poé éta pepelakan mimiti mekar jeung ngaluarkeun pucuk. Kanyataan yén Yesaya ngabejaan ka urang yén umat Allah bakal “ngakar,” “mekar jeung ngaluarkeun pucuk,” sarta ngeusian bumi ku “buah,” téh ngagambarkeun sajarah progresif nu ngaliwatan tilu léngkah. Hiji pepelakan “ngakar” dina taneuh. Ku kituna, “ngakar” hartina nangtung dina taneuh, nyaéta lanté dasar atawa pondasi. Jalma-jalma anu “kaluar ti Yakub” “ngakar,” tuluy maranéhna disebut “Israel.” Jalma-jalma anu kaluar tina pangalaman Laodikia tuluy disebut Filadelfia, sanajan pikeun ngajaga éta pangalaman diperlukeun kameunangan dina hiji prosés pangujian anu puncakna nepi ka hukum Minggu.
The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.
Hubungan nubuat antara Yakub, (si pangaganti) jeung Israil, (nu meunang) nandakeun yén dina 9/11 jalma-jalma anu “ngakar” ku cara mulang ka dasar-dasar, di dinya jeung harita asup kana hiji hubungan perjangjian. Sacara nubuat, robahna ngaran téh mangrupakeun lambang hiji perjangjian, sakumaha kagambarkeun dina Abram jadi Abraham, Sarai jadi Sarah, Yakub jadi Israil, jeung nu séjénna. Dina éta ayat, jalma-jalma anu mulang ka bebeneran-bebeneran dasar baheula dina 9/11 asup kana hiji hubungan perjangjian nalika hujan mimiti ngahasilkeun kembang jeung pucuk. Dina hukum Minggu, sakuliah dunya bakal pinuh ku “buah” sabab harita hujan téh dituang tanpa ukuran.
Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.
Yesaya kedah satuju jeung Yesaya, sarta tangtu jeung sakumna nabi séjénna, nanging Yesaya kudu ngangkat sorana lir tarompet sarta némbongkeun ka Advent Hari Katujuh Laodikea dosa-dosana dina konteks kidung ngeunaan kebon anggur. Kidung éta ditembangkeun ku Yesus dina misil ngeunaan kebon anggur. Kebon anggur éta nyababkeun Anjeunna ceurik nalika Anjeunna, pikeun panungtungan kalina saméméh salib, neuteup ka luhur Yerusalem; bari terang yén Israil baheula geus ngahontal tungtung mangsa pacobaan maranéhna sarta keur diliwatan minangka umat pasatujuan Allah. Dina waktu anu sami, Kristus keur asup kana hiji pasatujuan jeung hiji umat anu bakal ngahasilkeun buah-buah anu pantes ti kebon anggur Allah. Boh carita kebon anggur ngeunaan Yosua di awal boh ngeunaan Yesus di ahir, jalma-jalma anu jadi umat pasatujuan anyar éta ngalambangkeun saratus opat puluh opat rébu.
Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.
Kristus nyarioskeun ngeunaan nubuat kebon anggur Yesaya, kitu deui Sister White.
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.
“Ibarat kebon anggur téh lain ngan ukur dilarapkeun ka bangsa Yahudi waé. Éta ngandung pangajaran keur urang. Garéja dina ieu generasi geus dipaparin ku Allah hak-hak istiméwa jeung berkah-berkah anu agung, sarta Mantenna ngarepkeun hasil anu saimbang.” Christ’s Object Lessons, 296.
It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.
Mangrupa hal anu méré pangajaran lamun maca éta petikan anu ngantunkeun kana pernyataan panungtungan tina Roh Nubuat.
“Chapter 23—The Lord’s Vineyard
“Bab 23—Kebon Anggur Gusti”
“The Jewish Nation
“Bangsa Yahudi”
“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.
“Pasemon ngeunaan dua anak dituturkeun ku pasemon ngeunaan kebon anggur. Dina pasemon anu kahiji, Kristus parantos ngébréhkeun ka guru-guru bangsa Yahudi pentingna taat. Dina pasemon anu kadua, Anjeunna nunjuk kana berkah-berkah anu limpah anu parantos dipaparinkeun ka Israél, sarta dina éta Anjeunna némbongkeun hak Allah kana kataatan maranéhna. Anjeunna ngébréhkeun ka maranéhna kamulyaan tujuan Allah, anu ku jalan taat maranéhna tiasa ngalaksanakeunana. Ku nyingkabkeun tirai ti mangsa nu bakal datang, Anjeunna némbongkeun kumaha, ku kagagalan ngalaksanakeun tujuan-Na, sakumna bangsa éta kaleungitan berkah-Na, sarta ngadatangkeun karuksakan kana dirina sorangan.
“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’
“‘Aya hiji juragan tanah,’ saur Kristus, ‘anu melak hiji kebon anggur, tuluy dipageran ngurilinganana, jeung digali tempat pamérés anggur di jerona, sarta diwangun munara, tuluy diséwakeun ka para patani, teras angkat ka nagri anu jauh.’”
“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.
Hiji pedaran ngeunaan ieu kebon anggur dipasihkeun ku nabi Yesaya: “Ayeuna Kami rek nganyanyikeun ka nu dipikanyaah ku Kami hiji pupujian ngeunaan kebon anggur-Na. Nu dipikanyaah ku Kami gaduh hiji kebon anggur di hiji pasir anu kacida suburna; sarta Anjeunna ngurilingan éta ku pager, sarta miceun batu-batu tina dinya, sarta melakna ku tangkal anggur pilihan, sarta ngadegkeun munara di tengahna, sarta ogé ngadamel panggilingan anggur di jerona; sarta Anjeunna ngarepkeun supaya éta ngahasilkeun buah anggur.” Yesaya 5:1, 2.
“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.
“Patani milih sabidang taneuh ti gurun; anjeunna mageran, ngabersihan, jeung ngolahna, tuluy melakna ku tangkal anggur pilihan, bari ngarep-ngarep panén anu loba. Kana ieu sabidang taneuh, ku kaunggulanana batan tanah liar anu teu dipiara, anjeunna ngarepkeun yén éta bakal ngahormatkeun anjeunna ku némbongkeun hasil tina pangreksana jeung kapeurihna dina ngolah éta. Kitu deui Allah parantos milih hiji umat ti dunya pikeun dilatih jeung dididik ku Kristus. Nabi nyarios, ‘Kebon anggur PANGERAN semesta alam teh nya eta kulawarga Israil, jeung jelema-jelema Yuda teh pepelakan-Na anu dipikaresep.’ Yesaya 5:7. Ka ieu umat Allah parantos maparin hak-hak istimewa anu agung, ngaberkahan maranéhna kalawan kacida lobana tina kahadéan-Na anu limpah. Anjeunna ngarepkeun sangkan maranéhna ngahormat ka Anjeunna ku ngahasilkeun buah. Maranéhna kudu nembongkeun prinsip-prinsip Karajaan-Na. Di tengah dunya anu geus ragrag jeung jahat, maranéhna kudu ngawakilan tabiat Allah.”
“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.
“Salaku kebon anggur kagungan PANGERAN, maranéhna kuduna ngahasilkeun buah anu saréréa béda ti buah bangsa-bangsa kapir. Bangsa-bangsa panyembah brahala ieu geus nyerahkeun dirina kana ngalakonan kajahatan. Kalaliman jeung kajahatan, kasarakahan, panindesan, jeung lampah-lampah anu pangrusakna, dipigawé kalawan teu aya kakangan. Kalaliman, karuksakan budi, jeung kasangsaraan, nya éta buah tina tangkal anu ruksak. Sabalikna pisan, kitu kuduna buah anu dihasilkeun ku tangkal anggur tina pepelakan Allah.”
“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.
“Éta téh mangrupa kaistiméwaan bangsa Yahudi pikeun ngawakilan tabiat Allah sakumaha éta geus dinyatakeun ka Musa. Dina ngajawab doa Musa, ‘Témbongkeun ka abdi kamulyaan-Mantenan,’ PANGERAN ngajangjikeun, ‘Kami baris nganteurkeun sagala kahadéan Kami ngaliwat di payuneun maneh.’ Exodus 33:18, 19. ‘Saterusna PANGERAN ngaliwat di payuneun anjeunna, sarta ngumumkeun, PANGERAN, PANGERAN Allah, welas asih jeung murah kurnia, laun kana amarah, sarta limpah ku kahadéan jeung kayaktian, ngajaga welas asih pikeun rébuan, ngahampura kajahatan jeung palanggaran jeung dosa.’ Exodus 34:6, 7. Ieu téh buah anu dipikahayang ku Allah ti umat-Na. Dina kasucian tabiat maranéhna, dina kahirupan maranéhna anu suci, dina welas asih jeung kanyaah anu lemah lembut sarta karunya maranéhna, maranéhna kudu némbongkeun yén ‘hukum PANGERAN téh sampurna, mulangkeun jiwa.’ Psalm 19:7.”
“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.
“Ngaliwatan bangsa Yahudi, Allah miboga maksud pikeun maparin berkah anu beunghar ka sakumna bangsa. Ngaliwatan Israél, jalan kudu disadiakeun pikeun nyebarna cahaya-Na ka sakuliah dunya. Bangsa-bangsa di dunya, ku lantaran nuturkeun lampah-lampah anu ruksak, geus leungit pangaweruh ngeunaan Allah. Sanajan kitu, dina rahmat-Na Allah henteu mupus maranéhna tina ayana. Mantenna ngahaja mikeun ka maranéhna kasempetan pikeun wanoh ka Anjeunna ngaliwatan garéja-Na. Mantenna netepkeun yén prinsip-prinsip anu diwahyukeun ngaliwatan umat-Na kudu jadi sarana pikeun mulangkeun deui gambar moral Allah dina manusa.”
“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.
“Pikeun ngalaksanakeun ieu maksud Allah ngagero Ibrahim kaluar ti kulawargana anu nyembah brahala sarta maréntahkeun anjeunna supaya cicing di tanah Kanaan. ‘Kami baris ngajadikeun anjeun hiji bangsa anu gede,’ saur-Na, ‘jeung Kami baris ngaberkahan anjeun, sarta ngajadikeun ngaran anjeun agung; jeung anjeun bakal jadi berkah.’ Kajadian 12:2.
“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.
Turunan Abraham, Yakub jeung turunanana, dibawa turun ka Mesir supaya di tengah-tengah bangsa anu gedé jeung jahat éta maranéhna bisa nembongkeun prinsip-prinsip Karajaan Allah. Kasatiaan Yusuf jeung karya-na anu luar biasa dina nyalametkeun kahirupan sakumna rahayat Mesir mangrupakeun gambaran ngeunaan kahirupan Kristus. Musa jeung loba deui anu séjénna jadi saksi pikeun Allah.
“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.
Dina ngaluarkeun Israél ti Mesir, PANGERAN deuih nembongkeun kakawasaan-Na jeung welas asih-Na. Kalakuan-kalakuan-Na anu ajaib dina ngabébaskeun maranéhna tina pangbudakan jeung cara-Na ngurus maranéhna dina lalampahanana ngalangkungan padang gurun téh lain ngan pikeun kauntungan maranéhna wungkul. Ieu sadayana dimaksudkeun jadi palajaran anu katingali ku bangsa-bangsa sabudeureunana. PANGERAN ngébréhkeun diri-Na minangka Allah anu ngaleuwihan sagala kakawasaan jeung kaagungan manusa. Tanda-tanda jeung mujijat-mujijat anu dipigawe-Na pikeun umat-Na nembongkeun kakawasaan-Na kana alam sarta kana jalma-jalma anu pangagungna di antara nu nyembah alam. Allah ngaliwatan tanah Mesir anu sombong, sakumaha Anjeunna bakal ngaliwatan bumi dina poé-poé panungtungan. Kalawan seuneu jeung angin ribut, lini jeung pati, AKU ANU AGUNG nebus umat-Na. Anjeunna nyandak maranéhna kaluar ti tanah pangbudakan. Anjeunna mingpin maranéhna ngalangkungan “padang gurun anu gedé jeung pikasieuneun, anu pinuh ku oray-oray hurung, kalajengking, jeung halodo.” Deuteronomy 8:15. Anjeunna ngaluarkeun cai pikeun maranéhna tina “batu cadas nu pohara teuas,” sarta mere dahar ka maranéhna ku “gandum ti sawarga.” Psalm 78:24. “Sabab,” saur Musa, “bagian PANGERAN téh umat-Na; Yakub téh bagian warisan-Na. Anjeunna manggihan anjeunna di tanah gurun, jeung di padang tandus anu ngagorowok; Anjeunna nungtun anjeunna ngurilingan, Anjeunna ngajar anjeunna, Anjeunna ngajaga anjeunna saperti biji panon-Na. Saperti manuk garuda ngahudangkeun sayangna, ngapung-ngapung luhureun anak-anakna, ngamekarkeun jangjangna, nyokot maranéhna, ngagandong maranéhna dina jangjangna: kitu PANGERAN nyalira mingpin anjeunna, jeung teu aya allah asing babarengan jeung anjeunna.” Deuteronomy 32:9–12. Ku kituna Anjeunna mawa maranéhna ka diri-Na sorangan, sangkan maranéhna bisa cicing saolah-olah aya dina kalangkang Nu Maha Luhur.
“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.
Kristus nya éta pamingpin urang Israil dina pangumbaraan maranéhna di padang gurun. Kasamaran ku tihang mega beurang jeung tihang seuneu peuting, Anjeunna mingpin jeung nungtun maranéhna. Anjeunna ngajaga maranéhna tina bahaya-bahaya di padang gurun, Anjeunna mawa maranéhna asup ka tanah jangji, sarta di hareupeun sagala bangsa anu henteu ngaku ka Allah, Anjeunna netepkeun Israil minangka kagungan pilihan-Na sorangan, kebon anggur PANGERAN.
“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.
“Ka ieu bangsa dipercayakeun dawuhan-dawuhan Allah. Maranéhna dipageran ku parentah-parentah tina hukum-Na, nya éta prinsip-prinsip langgeng ngeunaan bebeneran, kaadilan, jeung kasucian. Katuhuan kana prinsip-prinsip ieu kedah jadi panyalindungan maranéhna, sabab éta bakal nyalametkeun maranéhna tina ngancurkeun dirina sorangan ku lampah-lampah dosa. Jeung saperti munara di kebon anggur, Allah nempatkeun Bait-Na anu suci di tengah-tengah eta nagri.”
“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.
“Kristus téh pangajar maranéhna. Sakumaha Anjeunna kungsi nyarengan maranéhna di padang gurun, kitu kénéh Anjeunna bakal jadi guru jeung pamingpin maranéhna. Di Kemah Suci jeung Bait Allah kamulyaan-Na nyicingan shekinah anu suci di luhur korsi pangampura. Demi kapentingan maranéhna, Anjeunna terus-terusan nembongkeun kabeungharan asih jeung kasabaran-Na.
“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.
“Gusti mikahayang ngajadikeun umat-Na, Israél, jadi puji-pujian jeung kamulyaan. Sagala kaunggulan rohani parantos dipaparinkeun ka maranéhna. Gusti henteu nahan ti maranéhna naon-naon anu hadé pikeun ngabentuk tabiat anu bakal ngajadikeun maranéhna wawakil-Na.
“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.
“Pangupatiana maranéhna kana hukum Allah bakal ngajadikeun maranéhna kaajaiban kamakmuran di hareupeun bangsa-bangsa di dunya. Anjeunna anu sanggup maparin hikmat jeung kaparigelan dina sagala rupa pagawean anu ruwet bakal tetep jadi Guru maranéhna, sarta bakal ngamulyakeun jeung ngangkat darajat maranéhna ku jalan taat kana hukum-hukum-Na. Lamun maranéhna taat, maranéhna bakal dijaga tina panyakit-panyakit anu nyiksa bangsa-bangsa séjén, sarta bakal diberkahan ku kakuatan akal budi. Kamulyaan Allah, kaagungan jeung kakawasaan-Na, kudu dinyatakeun dina sakabéh kamakmuran maranéhna. Maranéhna kudu jadi hiji karajaan imam-imam jeung para pangeran. Allah nyadiakeun ka maranéhna unggal sarana sangkan jadi bangsa anu pangagungna di bumi.
“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.
“Ku Kristus, ngaliwatan Musa, geus dipidangkeun ka maranéhna kalawan kacida écésna maksud Allah, sarta geus dijentrekeun kalayan atra syarat-syarat kamakmuran maranéhna. ‘Anjeun teh umat anu suci ka PANGERAN Allah anjeun,’ saur Mantenna; ‘PANGERAN Allah anjeun geus milih anjeun supaya jadi umat anu dipiboga husus ku Mantenna, ngaleuwihan sakabeh bangsa anu aya di beungeut bumi…. Ku sabab eta, teranglah yen PANGERAN Allah anjeun, Anjeunna teh Allah, Allah anu satia, anu ngajaga perjangjian jeung welas asih ka maranéhna anu nyaah ka Mantenna jeung nurut kana parentah-parentah-Na nepi ka sarébu turunan…. Ku sabab eta, kudu maraneh ngajaga parentah-parentah, katetepan-katetepan, jeung hukum-hukum anu ku Kami diparentahkeun ka maraneh dina poe ieu, supaya dilakonan. Ku kituna bakal kajadian, lamun maraneh ngadengekeun hukum-hukum ieu, ngajaga, jeung ngalakonanana, yen PANGERAN Allah anjeun bakal ngajaga keur anjeun perjangjian jeung welas asih anu geus disumpahkeun-Na ka karuhun-karuhun anjeun; sarta Anjeunna bakal mikanyaah ka anjeun, ngaberkahan anjeun, jeung ngalobaan anjeun; Anjeunna oge bakal ngaberkahan buah rahim anjeun, jeung hasil tanah anjeun, gandum anjeun, anggur anjeun, jeung minyak anjeun, panambahan sapi-sapi anjeun, jeung domba-domba anjeun, di tanah anu geus disumpahkeun-Na ka karuhun-karuhun anjeun pikeun dipaparinkeun ka anjeun. Maraneh bakal diberkahan ngaleuwihan sakabeh bangsa…. Jeung PANGERAN bakal ngajauhkeun sagala panyakit ti anjeun, sarta moal nimpakeun ka anjeun hiji-hiji ge panyakit jahat ti Mesir, anu ku anjeun dipikawanoh.’ Ulangan 7:6, 9, 11–15.
“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.
“Lamun maranéhna rék ngajaga parentah-parentah-Na, Allah jangji bakal maparin ka maranéhna gandum anu pangalusna, sarta ngaluarkeun madu tina batu cadas pikeun maranéhna. Ku umur anu panjang Anjeunna bakal nyugemakeun maranéhna, sarta nembongkeun kasalametan-Na ka maranéhna.
“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.
“Ku lantaran henteu taat ka Allah, Adam jeung Hawa geus kaleungitan Éden, sarta ku sabab dosa sakumna bumi jadi katutuk. Tapi lamun umat Allah nuturkeun parentah-Na, tanah maranéhna bakal dipulihkeun kana kasuburan jeung kaéndahan. Allah sorangan maparin pitunjuk ka maranéhna ngeunaan ngokolakeun taneuh, sarta maranéhna kudu gawé bareng jeung Mantenna dina pamulihan éta. Ku kituna sakuliah tanah, dina panguasaan Allah, bakal jadi palajaran anu katingali ngeunaan bebeneran rohani. Sakumaha dina kataatan kana hukum-hukum alam-Na bumi bakal ngahasilkeun kakayaanana, kitu deui dina kataatan kana hukum moral-Na hate jalma-jalma kudu ngagambarkeun sipat-sipat karakter-Na. Malah bangsa-bangsa kapir gé bakal ngakuan kaunggulan jalma-jalma anu ngaladénan jeung nyembah ka Allah anu hirup.”
“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.
“‘Tenjo,’ saur Musa, ‘ka maréntahkeun ka maranéh aturan-aturan jeung putusan-putusan, sakumaha PANGERAN Allah abdi maréntahkeun ka abdi, supaya maranéh ngalakukeun kitu di tanah anu ku maranéh rék diasupan pikeun dipibanda. Ku sabab kitu, sing aranjeun ngajaga jeung ngalaksanakeunana; margi ieu téh hikmah aranjeun jeung pangarti aranjeun di payuneun bangsa-bangsa, anu bakal ngadangu sakabéh aturan ieu, tuluy nyarita, Tangtu bangsa anu agung ieu téh hiji umat anu wijaksana jeung ngarti. Sabab bangsa mana deui anu sakitu agungna, anu Allah-na sakitu caket ka maranéhna, saperti PANGERAN Allah urang dina sagala hal anu urang nyambat ka Anjeunna? Jeung bangsa mana deui anu sakitu agungna, anu miboga aturan-aturan jeung putusan-putusan anu sakitu adilna saperti sakabéh hukum ieu, anu ku abdi diteundeun di hareupeun maranéh dina ieu poé?’ Ulangan 4:5–8.
“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.
“Anak-anak Israil kudu nyicingan sakabéh wewengkon anu geus diparentahkeun ku Allah ka maranéhna. Bangsa-bangsa anu nampik ibadah jeung pangabdian ka Allah anu sajati kudu dicabut ti dinya. Tapi éta téh kersaning Allah yén ku panyingkab sipat-Na ngaliwatan Israil, manusa bakal katarik ka Anjeunna. Ka sakuliah dunya uleman Injil kudu dipasihkeun. Ngaliwatan pangajaran ngeunaan ibadah kurban, Kristus kudu diangkat di hareupeun bangsa-bangsa, jeung sakur anu daék neuteup ka Anjeunna bakal hirup. Sakur anu, saperti Rahab urang Kanaan jeung Rut urang Moab, malik ti panyembahan brahala kana ibadah ka Allah anu sajati, kudu ngahijikeun dirina jeung umat pilihan-Na. Sabada jumlah Israil nambahan, maranéhna kudu ngalegaan wates-watesna, nepi ka karajaan maranéhna ngawengku sakuliah dunya.”
“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.
“Gusti ngahoyongkeun mawa sakumna bangsa ka handapeun pamaréntahan-Na anu pinuh ku welas asih. Anjeunna ngahoyongkeun sangkan bumi pinuh ku kabungahan jeung katengtreman. Anjeunna nyiptakeun manusa pikeun kabagjaan, sarta Anjeunna ngarep pisan rék ngeusian hate manusa ku katengtreman sawarga. Anjeunna ngahoyongkeun sangkan kulawarga-kulawarga di handap ieu jadi lambang kulawarga agung di luhur.
“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.
“Tapi Israil henteu ngalaksanakeun maksad Allah. Gusti nyatakeun, ‘Kami geus melak maneh anggur anu mulya, sakabéhna tina bibit anu sajati; kumaha atuh maneh robah jadi tangkal anggur anu ruksak, anggur asing pikeun Kami?’ Yeremia 2:21. ‘Israil téh tangkal anggur anu kosong, manéhna ngahasilkeun buah pikeun dirina sorangan.’ Hosea 10:1. ‘Ayeuna, hé pangeusi Yerusalem jeung urang Yuda, mugia aranjeun nangtoskeun antara Kami jeung kebon anggur Kami. Naon deui anu bisa dipigawe pikeun kebon anggur Kami, anu can ku Kami dipigawe di dinya? Ku naon, nalika Kami ngarepkeun éta ngahasilkeun buah anggur, malah ngahasilkeun buah anggur liar? Jeung ayeuna, hayu; Kami baris nyaritakeun ka maraneh naon anu bakal dipigawe ku Kami ka kebon anggur Kami: pagerna baris Ku Kami cabut, sarta éta bakal didahar béak; témbokna baris Ku Kami rubuhkeun, sarta éta bakal diinjak-injak; jeung éta baris Ku Kami dijadikeun tumpur; moal dipangkas jeung moal dicangkul; tapi di dinya bakal tumuwuh rungkun cucuk jeung cucuk; Kami ogé baris maréntahkeun mega supaya henteu nurunkeun hujan ka dinya. Sabab … Anjeunna ngarepkeun kaadilan, tapi behold panindasan; kana kabeneran, tapi behold patinggorowok.’ Yesaya 5:3–7.
“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.
“Pangeran parantos, ngaliwatan Musa, netelakeun ka umat-Na hasil tina kateusatiaan. Ku nampik ngajaga perjangjian-Na, maranéhna bakal misahkeun dirina sorangan tina kahirupan Allah, sarta berkah-Na moal tiasa turun ka maranéhna. ‘Awas,’ saur Musa, ‘ulah nepi ka maneh poho ka PANGERAN Allah maneh, ku teu ngajaga parentah-parentah-Na, katetepan-katetepan-Na, jeung undang-undang-Na, anu ku sim kuring diparentahkeun ka maneh dina poe ieu: bisi sanggeus maneh geus dahar jeung wareg, sarta geus ngadegkeun imah-imah anu endah tur cicing di jerona; sarta nalika ingon-ingon sapi jeung domba maneh nambahan, jeung pérak katut emas maneh nambahan, jeung sagala nu dipiboga ku maneh nambahan; tuluy haté maneh jadi luhur, sarta maneh poho ka PANGERAN Allah maneh…. Jeung maneh nyebut dina haté maneh, Kakawasaan kuring jeung kakuatan leungeun kuring anu geus meunangkeun kabeungharan ieu keur kuring…. Jeung bakal kajadian, lamun maneh enya-enya poho ka PANGERAN Allah maneh, sarta nuturkeun allah-allah séjén, ngawula ka maranéhna, jeung nyembah ka maranéhna, sim kuring mere kasaksian ngalawan ka maraneh dina poe ieu yén maraneh tangtu bakal binasa. Saperti bangsa-bangsa anu dipupus ku PANGERAN di hareupeun maraneh, kitu maraneh ogé bakal binasa; lantaran maraneh teu daék nurut kana sora PANGERAN Allah maraneh.’ Ulangan 8:11–14, 17, 19, 20.
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Panggeuing éta teu dipaliré ku bangsa Yahudi. Maranéhna poho ka Allah, sarta leungit paningal kana hak istiméwa maranéhna anu luhur minangka wawakil-Na. Rupa-rupa berkah anu geus ditarima ku maranéhna teu mawa berkah ka dunya. Sagala kaunggulan maranéhna dipaké pikeun ngamulyakeun dirina sorangan. Maranéhna ngarampas ti Allah palayanan anu dipénta ku Anjeunna ti maranéhna, jeung maranéhna ogé ngarampas ti sasama manusa pituduh agama jeung tuladan anu suci. Saperti pangeusi dunya saméméh caah, maranéhna nurutan sagala pikiran haté maranéhna anu jahat. Ku kituna maranéhna ngajadikeun hal-hal anu suci katingali saperti kaulinan kosong, bari nyebut, ‘Bait PANGERAN, bait PANGERAN, ieu’ (Yermia 7:4), padahal dina waktu anu sarua maranéhna keur nyalahgambarkeun tabiat Allah, ngahina ngaran-Na, jeung ngotoran tempat suci-Na.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.
“Para panggarap kebon anu geus dipaparin tanggung jawab ngurus kebon anggur kagungan Gusti, maranéhna henteu satia kana kapercayaan anu dipasrahkeun ka maranéhna. Para imam jeung para guru henteu jadi pangajar anu satia pikeun umat. Maranéhna henteu nempatkeun di payuneun umat éta kahadéan jeung rahmat Allah sarta hak-Na kana kanyaah jeung palayanan maranéhna. Para panggarap ieu ngudag kamulyaan pikeun dirina sorangan. Maranéhna hayang ngarebut hasil-hasil kebon anggur éta. Anu jadi ulikan maranéhna nya éta narik perhatian jeung panghormatan ka dirina sorangan.”
“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.
“Kasalahan para pamingpin ieu di Israil lain sarua jeung kasalahan jalma dosa biasa. Jalma-jalma ieu nangtung dina kawajiban anu pangsuci tur pangberatna ka Allah. Maranéhna geus ngiket diri pikeun ngajar hiji, ‘Kieu timbalan PANGERAN,’ sarta pikeun mawa kataatan anu pageuh kana kahirupan praktis maranéhna. Gantina ngalakukeun kitu, maranéhna malah ngapalingkeun harti Kitab Suci. Maranéhna numpukeun beban-beurat anu beurat ka jalma-jalma, maksa upacara-upacara anu ngahontal nepi ka unggal léngkah dina kahirupan. Rahayat hirup dina kaayaan teu tengtrem anu terus-terusan, sabab maranéhna teu sanggup nyumponan sarat-sarat anu ditangtukeun ku para rabi. Nalika maranéhna ningali mustahilna ngajaga parentah-parentah jieunan manusa, maranéhna jadi lalawora kana parentah-parentah Allah.
“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.
“PANGERAN geus maréntahkeun ka umat-Na yén Anjeunna téh nu bogana kebon anggur, sarta yén sagala milik maranéhna dipasrahkeun ka maranéhna minangka titipan pikeun dipaké pikeun Anjeunna. Tapi para imam jeung guru-guru henteu ngalaksanakeun pagawéan jabatan suci maranéhna saolah-olah maranéhna keur ngurus harta kagungan Allah. Maranéhna sacara sistematis ngarampok ka Anjeunna tina sarana jeung kasempetan anu geus dipercayakeun ka maranéhna pikeun kamajuan padamelan-Na. Kaserakahna jeung kahayangna kana banda nyababkeun maranéhna dipaéhan ku jalma-jalma kapir pisan. Ku kituna, dunya kapir dibéré kasempetan pikeun salah ngartikeun sipat Allah jeung hukum-hukum Karajaan-Na.”
“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.
Kalawan hate saurang bapa, Allah nyangga umat-Na. Anjeunna ngolo-ngolo maranéhna ku rahmat anu dipaparin jeung rahmat anu ditarik deui. Kalawan sabar Anjeunna nempatkeun dosa-dosa maranéhna di hareupeun maranéhna, sarta dina kasabaran ngadagoan pangakuan ti maranéhna. Nabi-nabi jeung para utusan dikintunkeun pikeun ngadesek hak Allah ka para patani kebon anggur; tapi gantina ditarima kalayan hadé, maranéhna diperlakukeun minangka musuh. Para patani kebon anggur nganiaya jeung maéhan maranéhna. Allah ngutus deui utusan-utusan anu séjén, tapi maranéhna narima perlakuan anu sarua jeung nu kahiji, ngan para patani kebon anggur némbongkeun kabencian anu leuwih pageuh deui.
“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.
“Salaku upaya pamungkas, Allah ngutus Putra-Na, saur-Na, ‘Maranéhna bakal ngahormat ka Putra Kami.’ Tapi ku sabab maranéhna geus terus nolak nepi ka jadi dengki jeung pinuh ku kakeuheul, maranéhna silih omong di antara sorangan, ‘Ieu ahli warisna; hayu urang maéhan Anjeunna, sarta urang rebut warisan-Na.’ Ku kituna urang bakal ditinggalkeun pikeun ngarasakeun kebon anggur éta, sarta ngalakukeun sakahayang urang kana buahna.
“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.
“Para pamingpin urang Yahudi henteu nyaah ka Allah; ku sabab éta maranéhna megatkeun dirina tina Mantenna, sarta nampik sagala pangjurung-Na pikeun hiji padaméan anu adil. Kristus, anu Kinasih ku Allah, sumping pikeun netepkeun hak-hak Nu Boga kebon anggur; tapi para patani éta nganggap hina ka Anjeunna kalayan jelas, bari nyebut, Urang moal ngantep ieu jalmi maréntah ka urang. Maranéhna sirik kana kaéndahan tabiat Kristus. Cara Anjeunna ngajar jauh ngaleuwihan maranéhna, sarta maranéhna sieun kana hasil kasuksésan-Na. Anjeunna ngélingan maranéhna kalayan tegas, muka topéng kamunapikan maranéhna, sarta némbongkeun ka maranéhna hasil anu pasti tina jalan kalakuan maranéhna. Ieu ngagerakkeun maranéhna nepi ka jadi guligah kawas nu gélo. Maranéhna karasa nyeri ku tegoran-tegoran anu teu sanggup dipupus ku maranéhna. Maranéhna ngéwa kana ukuran luhur kabeneran anu terus-terusan ditepikeun ku Kristus. Maranéhna ningali yén pangajaran-Na nempatkeun maranéhna dina kaayaan anu nyababkeun kasarakahan maranéhna kabuka tanpa panutup, sarta maranéhna mutuskeun pikeun maéhan Anjeunna. Maranéhna ngéwa kana conto-Na dina kajujuran jeung kasalehan sarta kana karohanian anu luhung anu katémbong dina sagala anu dipigawé-Na. Sakuliah hirup-Na mangrupa hiji pangwawadian kana kasarakahan maranéhna, sarta nalika ujian anu pamungkas datang, ujian anu ngandung harti ta’at nepi ka hirup langgeng atawa durhaka nepi ka pati langgeng, maranéhna nampik Anu Mahasuci ti Israil. Nalika maranéhna dipénta milih antara Kristus jeung Barabas, maranéhna ngagorowok, ‘Leupaskeun Barabas ka kami!’ Lukas 23:18. Jeung nalika Pilatus nanya, ‘Ku kituna, naon anu kudu ku kuring dipigawé ka Yesus?’ maranéhna ngagorowok kalayan garang, ‘Sing disalibkeun Anjeunna.’ Mateus 27:22. ‘Naha Raja maranéh kudu ku kuring disalibkeun?’ tanya Pilatus, sarta ti para imam jeung para pamingpin datang jawaban, ‘Kami teu boga raja iwal ti Kaisar.’ Yohanes 19:15. Nalika Pilatus ngumbah leungeunna, bari nyebut, ‘Kami henteu salah dina getih ieu Jalma anu adil,’ para imam ngahiji jeung balaréa anu bodo dina ngucapkeun kalayan pinuh ku kahaneutan, ‘Getih-Na tanggung ku kami jeung ku anak-anak kami.’ Mateus 27:24, 25.
“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.
Ku sabab kitu para pamingpin Yahudi nyieun pilihan maranéhna. Kaputusan maranéhna kacatet dina kitab anu ku Yohanes ditempo aya dina panangan Anjeunna anu linggih dina tahta, nyaéta kitab anu teu aya saurang ogé bisa muka. Dina sagala kakejeman dendamna, kaputusan ieu bakal nembongan di hareupeun maranéhna dina poé nalika kitab ieu dibuka segelna ku Singa ti kaom Yuda.
“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.
“Bangsa Yahudi ngagem pageuh gagasan yén maranéhna téh anak emas sawarga, sarta yén maranéhna salawasna baris diagungkeun minangka garéja Allah. Maranéhna ngadawuh yén maranéhna téh anak-anak Ibrahim, sarta dasar kamakmuran maranéhna katingalina kacida pageuhna nepi ka maranéhna nantang bumi jeung sawarga pikeun ngaleungitkeun maranéhna tina hak-hakna. Tapi ku kahirupan anu teu satia maranéhna keur nyiapkeun dirina pikeun panghukuman ti sawarga jeung pikeun papisah ti Allah.
“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’
Dina misil kebon anggur, sanggeus Kristus ngagambarkeun ka payuneun para imam kalakuan kajahatan maranéhna anu pangpuncakna, Anjeunna nanyakeun ka maranéhna, “Ku sabab kitu, lamun Gusti anu boga kebon anggur téh sumping, naon anu bakal dipidamel-Na ka para panggarap éta?” Para imam geus nuturkeun carita éta kalayan minat anu jero, sarta tanpa mertimbangkeun patalina éta perkara jeung diri maranéhna sorangan, maranéhna babarengan jeung jalma réa ngawaler, “Anjeunna bakal ngabinasakeun jalma-jalma jahat éta kalayan sengsara pisan, sarta bakal nyéwakeun kebon anggur-Na ka panggarap-panggarap séjén, anu bakal maparin ka Anjeunna buahna dina mangsana.”
“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’
“Tanpa disadari maranéhna geus ngucapkeun hukuman karuksakan pikeun dirina sorangan. Yesus nengetan maranéhna, jeung dina paningal-Na anu nembus jero, maranéhna nyaho yén Anjeunna maca rusiah haténa. Kaalahian-Na ngagenclang ka hareupeun maranéhna kalawan kakawasaan anu teu bisa disalahhartikeun. Dina para panggarap kebon anggur éta maranéhna ningali gambaran dirina sorangan, tuluy kalawan teu dihaja maranéhna ngajerit, ‘Mugi Allah nyegah!’”
“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’
Kalawan khidmat tur pinuh ku rasa hanjakal Kristus naros, “Naha maraneh tacan kungsi maca dina Kitab Suci, ‘Batu anu dipiceun ku para tukang ngawangun, eta pisan geus jadi batu poko juru; ieu teh pagawéan Pangeran, sarta matak heran dina panon urang’? Ku sabab eta Kami nyebut ka maraneh, Karajaan Allah bakal dicokot ti maraneh, tuluy dipasrahkeun ka hiji bangsa anu ngahasilkeun buahna. Jeung saha bae anu ragrag kana batu ieu bakal remuk; ari ka saha bae batu ieu nimpah, anjeunna bakal digerus nepi ka jadi bubuk.”
“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.
“Kristus tangtu bakal nyingkahan karuksakan bangsa Yahudi saupama jalma-jalma narima ka Anjeunna. Tapi sirik jeung timburu ngajadikeun maranéhna teu bisa diluluhkeun. Maranéhna mutuskeun yén maranéhna moal narima Yesus urang Nasaret minangka Al Masih. Maranéhna nolak Caang dunya, sarta ti harita kahirupan maranéhna dikurilingan ku poék, poékna saperti poék tengah peuting. Karuksakan anu geus dinubuatkeun tumiba ka bangsa Yahudi. Hawa nafsu maranéhna sorangan anu galak, anu teu kakawasa, ngabalukarkeun karuksakan maranéhna. Dina amarahna anu buta maranéhna silih musnahkeun. Kacirina maranéhna anu barontak tur teuas beuheung mawa ka maranéhna murka ti para panguasa Romawi anu nalukkeun maranéhna. Yerusalem diruksak, Bait Allah dijieun puing, sarta tempatna dibajak kawas kebon. Barudak Yuda binasa ku rupa-rupa pati anu pangpikahoréamna. Jutaan jelema dijual pikeun dijadikeun budak di nagri-nagri kapir.”
“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.
Salaku hiji bangsa, urang Yahudi geus gagal ngalaksanakeun tujuan Allah, sarta kebon anggur éta dicabut ti maranéhna. Hak-hak istiméwa anu geus ku maranéhna disalahgunakeun, jeung pagawéan anu geus ku maranéhna dipopohokeun, dipasrahkeun ka nu séjén.
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.
“Pasemon ngeunaan kebon anggur éta henteu ngan ukur manglaku ka bangsa Yahudi wungkul. Éta ngandung pangajaran pikeun urang. Garéja dina ieu generasi geus dipaparin ku Allah hak-hak istiméwa jeung berkah anu agung, sarta Mantenna ngarepkeun hasil anu satimpal.” Christ’s Object Lessons. 284–296.
The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.
Kitab Yoél ngaidentifikasi sajarah hujan panungtung dina ahir dunya. Hujan panungtung téh mangrupa amanat pangeling-eling pamungkas ti Allah, nyaéta amanat malaikat katilu dina Wahyu opat welas. Sanajan hujan panungtung ngalambangkeun amanat malaikat katilu, éta ogé ngalambangkeun prosés komunikasi antara Keallahan jeung kamanusaan, sakumaha disimbolkeun ku minyak emas dina kitab Zakharia, hujan mimiti jeung hujan panungtung, seuneu tina altar, jeung gambaran-gambaran séjénna. Hujan panungtung lain ngan saukur hiji amanat, jeung lain ngan saukur prosés komunikasi antara Allah jeung manusa, tapi éta ogé hiji-hijina “métodologi” ulikan Alkitab anu geus disucikeun, anu dipiara dina Firman Allah. Métodologi éta nyaéta “garis demi garis” dina kitab Yesaya, anu kapanggih dina pasal dua puluh dalapan.
At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.
Dina awal Israil baheula, kitu deui Israil modéren, Allah, “nu ngurus kebon anggur,” mawa Israil “ti padang gurun.” Boh panawanan salila opat ratus tilu puluh taun di Mesir, boh panawanan mangsa Jaman Poék ti 538 nepi ka 1798, Israil dicandak kaluar tina “padang gurun,” sabab “padang gurun” téh lambang perbudakan jeung panawanan. Boh Israil baheula anu harfiah, boh Israil modéren anu rohani, Allah ngabébaskeun maranéhna tina panawanan padang gurun sarta “ngadegkeun” maranéhna “jadi kagungan pilihan-Na sorangan, kebon anggur PANGERAN,” anu disaur pikeun jadi imam jeung pangeran, anu “dipasrahkeun” kana kaistiméwaan pikeun ngawakilan “pirman-pirman Allah.” “Pirman-pirman” pikeun Israil baheula nyaéta Hukum Toret, jeung pikeun Israil modéren nyaéta boh Hukum Toret boh nubuat-nubuat.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Allah parantos nyaur garéja-Na dina mangsa ieu, sakumaha Mantenna nyaur Israél baheula, supaya nangtung minangka caang di bumi. Ku péso pamisah bebeneran anu kuat, ku talatah malaikat kahiji, kadua, jeung katilu, Mantenna parantos misahkeun maranéhna ti garéja-garéja jeung ti dunya pikeun ngadeukeutkeun maranéhna ka Mantenna dina kasucian anu husus. Mantenna parantos ngajadikeun maranéhna salaku pangreksa hukum-Na sarta parantos maparin ka maranéhna bebeneran-bebeneran agung tina nubuat pikeun jaman ieu. Saperti dawuhan suci anu dipercayakeun ka Israél baheula, ieu téh amanat suci anu kudu ditepikeun ka dunya. Tilu malaikat dina Wahyu 14 ngagambarkeun umat anu narima caang tina talatah Allah sarta maju minangka utusan-utusan-Na pikeun ngagedurkeun panggeuing ka sakuliah bumi.” Testimonies, jilid 5, 455.
Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.
Israél modéren geus ditangtukeun pikeun ngawartakeun sora tarik malaikat katilu dina kakawasaan hujan ahir, bari nembongkeun tabiat Kristus dina pangalaman pribadina dina kakawasaan Roh Suci. Sora tarik malaikat katilu kacumponan dina mangsa curahan hujan ahir, dina hiji waktu nalika hiji pesen hujan ahir palsu ngeunaan karapihan jeung kaamanan keur dipromosikeun ku hiji golongan jalma anu mabok ku anggur Babul. Maranéhna ieu téh jalma-jalma mabokna Éfraim nurutkeun Yesaya jeung para paminum anggur nurutkeun Yoel anu anggur anyar geus dipotong tina sungut maranéhna. Jalma-jalma anu narima pesen hujan ahir anu sajati digambarkeun ku Daniel, Misael, Hananya, jeung Azarya anu nolak kadaharan Babul demi kadaharan sawarga. Maranéhna ieu téh saratus opat puluh opat rébu anu nyanyikeun pupujian Musa jeung Anak Domba, tapi ogé pupujian kebon anggur, sabab misil kebon anggur kacumponan dina sajarah Musa dina awal hubungan perjangjian Israél baheula, sarta kacumponan deui dina ahir hubungan perjangjian Israél baheula dina sajarah Anak Domba.
The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.
Lagu ngeunaan kebon anggur dipungkas ku hiji umat tina perjangjian baheula anu diliwatan nalika hiji umat tina perjangjian anyar keur dipanganténkeun ka Gusti. Gusti ngalangkung ka sisi jalma-jalma anu paéh dina pangumbaraan opat puluh taun di padang gurun sarta ngadamel perjangjian jeung Yosua dina waktos anu sarua pisan nalika Anjeunna keur megatkeun hubungan nikah jeung jalma-jalma anu bakal paéh. Gusti keur megatkeun hubungan nikah jeung Israil baheula dina waktos anu sarua pisan nalika Anjeunna keur ngawinankeun garéja Kristen. Alfa, atawa sajarah mimiti, dilambangkeun ku Musa, jeung omega dilambangkeun ku Anak Domba. Sajarah anu dilambangkeun ku duanana téh nya éta sajarah tina misil kebon anggur; ku kituna, lagu kebon anggur ti Yesaya téh nyaéta lagu Musa jeung Anak Domba ti Yohanes Sang Wahyu.
We will continue these thoughts in the next article.
Urang baris neraskeun ieu pamikiran dina artikel salajengna.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ieu lain kekecapan Sister White, tapi kekecapan Gusti, sarta utusan-Na geus maparinkeun éta ka abdi pikeun disampeurkeun ka maraneh. Allah nyaur ka maraneh sangkan ulah deui digawé kalawan tujuan anu papasangan jeung Anjeunna. Loba piwuruk dipasihkeun ngeunaan jalma-jalma anu ngaku Kristen padahal maranéhna nembongkeun sipat-sipat Iblis, ngalawan dina sumanget, dina kecap, jeung dina lampah kana kamajuan bebeneran, sarta saéstuna keur nuturkeun jalan anu ku Iblis dipingpin ka dinya. Dina teuasna hate maranéhna, maranéhna geus nyekel kakawasaan anu saréréa henteu pantes dipiboga ku maranéhna, jeung anu teu kuduna dipaké ku maranéhna. Dawuh Guru Agung, ‘Kami baris ngabalikkeun, ngabalikkeun, ngabalikkeun.’ Jalma-jalma nyebut di Battle Creek, ‘Bait PANGERAN, bait PANGERAN, nyaéta kami,’ tapi maranéhna ngagunakeun seuneu biasa. Hate maranéhna henteu diluluhkeun jeung ditundukkeun ku kurnia Allah.” Manuscript Releases, volume 13, 222.
“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.
“Kasabaran Allah miboga tujuanana, tapi maranéh keur ngagagalkeun éta. Mantenna ngantepkeun hiji kaayaan lumangsung, anu sabenerna ku maranéh dipiharep engké kénéh bakal dicegah, tapi harita mah geus kasép teuing. Allah maréntahkeun Élia supaya ngurapan Hazael nu kejem jeung pinuh ku tipu daya jadi raja atas Siria, sangkan manéhna jadi pecut pikeun Israél nu nyembah brahala. Saha nu nyaho naha Allah moal masrahkeun maranéh kana tipu daya anu ku maranéh dipikanyaah? Saha nu nyaho naha para pangwarta anu satia, teges, jeung sajati téh lain jadi anu pamungkas nu bakal nawarkeun Injil karapihan ka garéja-garéja urang anu henteu ngahaturkeun sukur? Bisa waé yén para pangancur geus keur dilatih dina panangan Iblis sarta ngan ngadagoan angkatna sababaraha deui nu mawa panji-panji pikeun ngagentos tempat maranéhna, tuluy ku sora nabi palsu maranéhna sasauran, ‘Damai, damai,’ padahal Gusti teu ngandika damai. Kuring jarang ceurik, tapi ayeuna kuring ngarasa panon kuring kabur ku cimata; cimata éta murag kana kertas kuring bari kuring nulis. Bisa waé yén moal lila deui sagala nubuat di antara urang bakal lekasan, sarta sora anu geus ngagerakkeun rahayat moal deui ngaganggu sare daging maranéhna.”
“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.
“Lamun Allah ngalaksanakeun pagawean-Na anu ahéng di bumi, nalika leungeun-leungeun anu suci geus teu mawa deui Peti Perjangjian, cilaka bakal nimpa ka umat. Aduh, upama anjeun terang, enya anjeun sorangan, dina poe anjeun ieu, hal-hal anu kagolong kana katengtreman anjeun! Aduh, mugia umat urang, saperti Ninewe baheula, tobat kalayan sakabéh kakuatanana jeung percaya kalayan sakabéh haténa, supaya Allah ngabalikeun amarah-Na anu hebat ti maranéhna.” Testimonies, jilid 5, 77.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Lamun maranjatkeun kateugetan hate, sarta ku sabab sombong jeung ngarasa bener ku diri sorangan henteu ngaku kasalahan-kasalahan anjeun, anjeun bakal ditinggalkeun dina kaayaan tunduk kana panggodaan-panggodaan Iblis. Lamun, nalika Gusti nembongkeun kasalahan-kasalahan anjeun, anjeun henteu tobat atawa ngalakukeun pangakuan, pangersa-Na bakal mawa anjeun ngaliwatan taneuh nu sarua deui jeung deui. Anjeun bakal ditinggalkeun nyieun kasalahan-kasalahan nu sipatna sarupa, anjeun bakal terus kurang hikmah, sarta bakal nyebut dosa téh kabeneran, jeung kabeneran téh dosa. Lobana tipu daya anu bakal marak dina poé-poé panungtungan ieu bakal ngurilingan anjeun, sarta anjeun bakal ganti pamingpin, jeung moal nyaho yén anjeun geus ngalakukeun kitu.” Review and Herald, December 16, 1890.