“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Urang kudu nyaho ku diri sorangan naon anu ngawangun kakeristenan, naon ari bebeneran, naon ari iman anu geus urang tampi, naon ari aturan-aturan Kitab Suci—aturan-aturan anu dipaparin ka urang ku kawenangan anu pangluhurna.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Salila sababaraha taun Future for America parantos netelakeun yén tujuh jamaah dina Wahyu lain ngan ukur ngagambarkeun sajarah Israél modéren ti jaman para rasul nepi ka ahir dunya, tapi yén tujuh jamaah éta ogé ngagambarkeun Israél kuna ti jaman Musa nepi ka rajamna Stépanus ku batu. Para panaratas Adventisme henteu ngajar ieu bebeneran, tapi maranéhna ngartos sarta ngagunakeun prinsip-prinsip anu netepkeun ieu bebeneran. Yesus netelakeun ahir ti mimiti, sarta Israél kuna ngagambarkeun Israél modéren. Ku sabab éta, sagala bebeneran anu jadi bagian tina ciri-ciri nubuat Israél modéren ogé geus aya dina Israél kuna.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Saméméh sajarah Millerite, pamadegan Kristen tradisional ngeunaan tujuh jemaat nya éta yén éta ngawakilan jemaat-jemaat anu saéstuna aya di Asia Kecil dina mangsa Yohanes. Pamadegan tradisional ogé ngartos yén pituduh ka masing-masing jemaat téh bisa ogé kahartos minangka pituduh husus ka rupa-rupa jemaat sapanjang sajarah Kristen, sarta yén pituduh jeung pangéling-ngéling anu sarua éta ogé dipasrahkeun ka urang Kristen sacara pribadi. Maranéhna ogé ngartos yén tujuh jemaat ngawakilan tujuh mangsa dina sajarah garéja ti jaman para murid nepi ka ahir dunya. Sudut pandang ieu geus aya saméméh sajarah Millerite. Opat pangakuan ngeunaan tujuh jemaat anu ngawangun pamadegan tradisional anu geus aya saméméh William Miller éta, baheula kénéh jeung nepi ka ayeuna, dumasar kana panafsiran Alkitab anu “historicist”. Nya éta métodologi anu dipingpin ku malaikat-malaikat Allah sangkan diadopsi ku William Miller.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Tujuh jamaah di Asia téh mangrupa sajarah garéja Kristus dina tujuh wangunna, dina sagala liku-likuna jeung péngkolan-péngkolanana, dina sagala kamakmuranana jeung kasusahna, ti jaman para rasul nepi ka ahir dunya. Tujuh meterai téh mangrupa sajarah tina padamelan kakawasaan-kakawasaan jeung raja-raja bumi ka luhur garéja, sarta panangtayungan Allah ka umat-Na salila mangsa anu sarua. Tujuh tarompét téh mangrupa sajarah tina tujuh panghukuman anu has jeung beurat anu dikirim ka bumi, atawa karajaan Romawi. Jeung tujuh bokor téh nyaéta tujuh bala panungtung anu dikirim ka Roma Papal. Campur jeung ieu aya loba kajadian séjén, dianyamkeun ka jerona kawas walungan-walungan leutik nu ngalir asup, sarta ngeusian walungan agung tina nubuat, nepi ka sakabéhna tungtungna mawa urang kana sagara kalanggengan.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Ieu, numutkeun pamadegan kuring, nya éta rarancang nubuat Yohanes dina kitab Wahyu. Jeung jalma anu hayang ngarti kana kitab ieu, kudu miboga pangaweruh anu jero ngeunaan bagian-bagian séjén tina pangandika Allah. Lambang-lambang jeung métafora anu dipaké dina nubuat ieu, henteu kabéh dipedar dina éta kitab sorangan, tapi kudu dipaluruh dina nabi-nabi séjén, sarta dijelaskeun dina petikan-petikan Kitab Suci anu séjén. Ku lantaran éta écés yén Allah parantos ngarancang sangkan sakabéh éta dipaluruh, sanajan ngan ukur pikeun meunangkeun pangaweruh anu écés ngeunaan salah sahiji bagianna.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Sadérék White satuju jeung ngadukung pamadegan “historis” anu dicekel ku Miller, tapi anjeunna nambahan wawasan anu leuwih jero kana kitab Wahyu tibatan anu katingali ku Miller, sabab Miller can ngakuan Bait Suci sakumaha saéstuna. Anjeunna ngartos yén Bait Suci téh nyaéta bumi. Sadérék White ngakuan yén nalika Yesus nampilkeun ramalan-ramalan anu dilambangkeun dina kitab Wahyu, Kristus ngalakukeun éta sajalan jeung padamelan-Na salaku Imam Agung sawarga.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Nalika Yohanes malik sarta ningali Kristus, Anjeunna keur lumampah di antara kaki lilin dina papakéan kaimaman, jeung kaki-kaki lilin éta perenahna aya di tempat suci; ku sabab kitu ieu nuduhkeun kana sajarah sanggeus Anjeunna naék ka sawarga, tapi saméméh Anjeunna ngalih asup ka Tempat Mahasuci dina taun 1844. Miller moal mungkin ngartos kana harti penting tina kanyataan ieu. Kitu deui Tyndale, Luther, atawa John Wycliffe, atawa salah saurang ogé tina para reformator mimiti. Kaleresan téh sipatna maju terus, ngagenclang beuki caang nepi ka ngahontal poé anu sampurna.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Asas agung anu kalintang mulya dipihatur ku Robinson jeung Roger Williams, yén bebeneran téh maju terus, yén urang Kristen kedah salawasna siap narima sagala cahaya anu tiasa mancarkeun ti Firman Allah nu suci, geus leungit tina paningal para turunan maranéhna. Garéja-garéja Protestan di Amérika,—sareng anu aya di Éropa ogé,—anu kacida dipaparinan kaunggulan ku narima berkah Réformasi, teu neruskeun maju dina jalan pembaruan. Sanaos ti waktu ka waktu mucunghul sawatara jalma satia pikeun ngawawarkeun bebeneran anyar jeung ngungkab kasalahan anu geus lila dipiara, kalolobaanana, saperti urang Yahudi dina jaman Kristus atawa para penganut kapausan dina mangsa Luther, ngarasa cukup ku percaya sakumaha karuhun maranéhna geus percaya sarta hirup sakumaha maranéhna geus hirup. Ku lantaran éta, agama deuih ngalaman kamunduran jadi formalitas wungkul; sarta kasalahan-kasalahan jeung tahayul anu sabenerna bakal dipiceun lamun garéja terus leumpang dina cahaya Firman Allah, malah dipiara jeung dipikanyaah. Ku kituna sumanget anu dihudangkeun ku Réformasi laun-laun pareum, nepi ka ampir sarua gedéna kabutuhan kana pembaruan di garéja-garéja Protestan jeung di Garéja Roma dina jaman Luther. Aya kadunyaan anu sarua jeung tumpulna rohani, pangajén anu sarupa ka pamadegan manusa, sarta ngagantikeun ajaran Firman Allah ku tiori-tiori manusa.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Lamun kanyataan yén bebeneran mekarna lumangsung sacara bertahap sapanjang sajarah henteu dipikawanoh, mangka harti penting tina cahaya anyar naon waé dina generasi panungtungan ieu bisa waé mustahil pikeun dipikawanoh. Sakali hiji jalma eureun ngartos sipat maju-bertahapna “bebeneran,” maranéhna sacara otomatis mimiti ngandelkeun tradisi, adat kabiasaan, jeung pituduh manusa anu geus ragrag.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Métodologi anu dipaké ku Miller téh mangrupa hiji patok jalan anu manjang sapanjang sakabéh garis nubuat, anu nampilkeun hiji kasaksian ngeunaan kamekaran bebeneran Alkitabiah anu dimimitian ku para rasul. Sanajan kitu, dina patok jalan anu diwakilan ku Miller, urang manggihan hiji awal anu nungtut ayana hiji padanan dina tungtungna. Kalolobaan jalma moal ngartos kana kanyataan-kanyataan ieu, tapi henteu kitu halna jeung Iblis.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Iblis geus ngalawan bebeneran jeung kamajuanana ti saprak pangbarontakanana di sawarga. Nalika dina sajarah nepi ka hiji titik anu para réformator mimiti ngartos kalayan écés kumaha cara nalungtik Alkitab, Iblis ngalakukeun sakumaha biasana manéhna lakukeun, nyaéta ngawanohkeun palsu-palsu tandingan. Bukti sajarah ngeunaan pagawéanana dina nyalsékeun bebeneran nandakeun yén kaum Yésuit saperti Ribera jeung Louis de Alcazar museurkeun métodologi palsuna husus ngalawan kitab Wahyu. Métodologi anu geus diruksak, anu disebut “preterisme,” mimiti dina abad kadua jeung katilu kalayan dua wawakil utama tina métodologi palsu éta. Nu hiji nyaéta Eusebius ti Kaisarea (260–339), jeung Victorinus ti Pettau (maot kira-kira taun 304). Duanana ieu inohong sajarah awal ngadorong métodologi anu ngusulkeun yén kitab Wahyu geus kagenepan dina mangsa Kakaisaran Romawi ku tokoh-tokoh sajarah saperti kaisar Nero anu kawentar goréng éta.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Dina abad kasalapan belas, John Darby (1800–1882) ti Karajaan Britania ngenalkeun métodologi setanis séjén, anu ogé diasupkeun kana catetan handap kaca tina Alkitab kuda Troya anu disebut Scofield Reference Bible anu saacanna geus urang tandaan. “Dispensasionalisme” nyaéta hiji kerangka téologis anu ngabagi sajarah jeung interaksi Allah jeung umat manusa kana mangsa-mangsa anu béda, atawa ‘dispensasi,’ anu dina éta Allah ngatur rencana-Na ku cara-cara anu béda. Kuring nyatet ieu dina ieu bagian, sabab ieu téh salah sahiji kabohongan anu diasupkeun kana gerakan Future for America ku sora-sora ti wewengkon anu sarua tempat Darby nyebarkeun gagasan-gagasan setanisna. Gagasan-gagasan Darby anu nyerang Future for America dibarengan ku filsafat tina anu disebut gerakan “woke” modéren, anu ngamajukeun anarki anu sarua saperti anu diwakilan ku Révolusi Perancis jeung kalicikan hawa-nafsu anu sarua saperti anu diwakilan ku Sodom jeung Gomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Kiwari para ahli teologi Adventisme modéren ngagunakeun hiji sistem pikeun ngabedah bebeneran-bebeneran Alkitab dumasar kana hiji sistem dua-rangkeup tafsir biblikal anu ku maranéhna dipaké pikeun ngaruntuhkeun jeung mungkir boh Alkitab boh Roh Nubuat. Maranéhna ngaidéntifikasi jalma-jalma minangka boh ahli dina basa-basa biblikal atawa minangka ahli dina sajarah biblikal. Ku kituna, para ahli teologi Adventisme kiwari ngawasaan pikiran Adventisme Laodikia boh ku napsirkeun Firman Allah dumasar kana pamahaman sajarah ti manusa anu geus ragrag, boh dumasar kana pamahaman basa ti manusa anu geus ragrag. Wujud-wujud kasalahan modéren ieu, anu remen dipaké pikeun narajang pekabaran anu ayeuna keur anjeun baca, bakal dipedar deui dina tulisan-tulisan ieu nalika urang nimbang perlambangan Révolusi Perancis. Sétan hirup kénéh, sarta anjeunna terang yén waktuna pondok. Aturan panungtungan tina aturan-aturan Miller, nyaéta nomer opat welas, ditungtungan ku paragraf di handap ieu.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Ketuhanan anu diajarkeun di sakola-sakola urang salawasna dumasar kana hiji akidah golongan. Éta meureun tiasa dipaké pikeun nyandak pikiran anu kosong sarta nyitakkeun rupa kieu kana éta, tapi tungtungna bakal salawasna jadi kapicikan golongan. Pikiran anu bébas moal kungsi wareg ku pamadegan batur. Upama kuring jadi guru nonoman dina widang ketuhanan, mimitina kuring bakal nalungtik kamampuhan jeung budi pikirna. Lamun éta hadé, ku kuring maranéhna bakal dijadikeun nalungtik Alkitab ku dirina sorangan, tuluy dikaluarkeun kalawan bébas sangkan maranéhna ngadatangkeun kahadéan ka dunya. Tapi lamun maranéhna teu boga pikiran, ku kuring maranéhna bakal dicap ku pikiran batur, kecap bigot bakal ditulis dina tarangna, tuluy dikaluarkeun jadi budak-budak!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Dina mangsa pasca Yohanes Sang Panarima Wahyu hirup, jeung dina jaman Réformasi, Iblis kalawan giat ngahasilkeun métodologi nubuat palsu pikeun ngabingungkeun sarta ngancurkeun analisis Alkitabiah anu sajati. Nu kadang teu katingali dina fakta-fakta sajarah ieu nyaéta yén sakabéh métodologi satanis éta ditujukeun langsung lain ka kitab séjén, iwal ti Kitab Wahyu. Éta pisan jejer unggal pamingpin ieu anu nyebarkeun kabingungan satanis. Kitab Wahyu salawasna jadi sasaran Iblis. Iblis terang yén Kitab Wahyu téh kitab anu kudu diperanganna. Nalika urang ngakuan kanyataan ieu, urang tiasa ogé ngakuan kanyataan séjén anu teu katingali, nyaéta anu kalindih ku kanyataan penting séjén.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Métodologi palsu kaum Yésuit dimaksudkeun pikeun nyegah pamahaman anu écés yén paus garéja Roma téh antikristus dina nubuat Alkitab. Unggal réformator Protestan tunggal ahirna ngakuan jeung ngaidéntifikasi ieu bebeneran. Ku kituna, nalika sajarah anu akurat ngeunaan jalma-jalma saperti Ribera jeung Louis de Alcazar dina mangsa katukang geus ditepikeun ka umum ngaliwatan ucapan jeung terbitan, sajarah jalma-jalma saperti Ribera jeung Louis de Alcazar dipaké pikeun tujuan némbongkeun usaha-usaha satanis pikeun nyegah pamahaman anu bener ngeunaan “jalma dosa.” Kasaksian-kasaksian tinulis atawa lisan anu ngungkabkeun tujuan diwanohkeunana métodologi-métodologi satanis ieu téh bener sajauh anu dihontalna, tapi Iblis keur nyoba nutupan leuwih ti saukur bukti-bukti biblikal anu ngaidéntifikasi antikristus salaku paus Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Aya bebeneran dina kitab Wahyu anu geus katutupan ku kabingungan anu dihasilkeun ku éta sistim-sistim palsu tafsir Alkitab anu aya di luar poko ngeunaan jalma anu bilanganana genep ratus genep puluh genep. Salah sahiji bebeneran éta, tangtu pisan, nya éta bebeneran anu dilambangkeun nalika tujuh garéja dipikaharti dina pamekaranana anu panglengkepna. Aya bebeneran-bebeneran nu aya dina tujuh garéja anu nyarita langsung ngeunaan sajarah anu mimiti lumangsung dina 11 Séptémber 2001 sarta réngsé dina krisis hukum Minggu. Sétan geus narékahan pikeun ngajaga supaya ieu cahaya tetep kakubur, sarta manéhna nyiptakeun métodologi-métodologi satanis pikeun nyamarkan sababaraha permata bebeneran anu aya dina kitab Wahyu, lain ngan saukur idéntifikasi paus Roma salaku antikristus.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Saméméh “jalma dosa” dinyatakeun dina taun 538, jalma-jalma saperti Eusebius jeung Victorinus narajang kitab Wahyu dina usaha pikeun nyamarkeun mucunghulna kakawasaan kapapaan. Saterusna dina sajarah, Kristus ngalaksanakeun jangji-Na ka Tiatira sarta ngaluarkeun béntang isuk tina réformasi (Wycliffe), tuluy sanggeus éta Iblis ngaluarkeun dua tokoh sajarah anu pinunjul pikeun jadi jawara sarta neruskeun pagawean satanisna. Perang anu panjang ngeunaan mekarna bebeneran anu ngahontal puncakna nalika rahasia kitab Wahyu dibuka segelna, (pas saméméh panutupan mangsa kasempetan), ngawengku cahaya tina tujuh jamaah anu ku Miller teu kungsi dipikawanoh, kitu deui ku Sadérék White, tapi gampang dipidangkeun yén boh Miller boh Roh Nubuat ngadukung cahaya anyar éta, sabab cahaya anyar moal kungsi nentang cahaya heubeul.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Memang hiji kanyataan yén urang miboga bebeneran, sarta urang kudu nyekel pageuh kalayan kateguhan kana pendirian-pendirian anu teu tiasa digoyangkeun; nanging urang ulah ningali kalayan curiga kana sagala terang anyar anu ku Allah bisa dikintunkeun, sarta nyebut, Saenyana, urang teu tiasa ningali yén urang peryogi terang deui salian ti bebeneran heubeul anu nepi ka ayeuna parantos urang tampi, sarta anu di jerona urang parantos netep. Salila urang nyekel kana pendirian ieu, kasaksian ti Saksi Nu Sajati nerapkeun hardikanana kana kaayaan urang, ‘Jeung maneh henteu nyaho yén maneh téh sangsara, jeung melas, jeung miskin, jeung buta, jeung taranjang.’ Jalma-jalma anu ngarasa beunghar jeung nambahan ku harta banda sarta henteu peryogi nanaon, aya dina kaayaan kabutaan ngeunaan kaayaan maranéhna anu sajati di payuneun Allah, sarta maranéhna henteu nyahona.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ujian anu utama pikeun terang anyar téh naha éta nentang bebeneran anu geus ditetepkeun, sarta naha éta ngajaga bebeneran-bebeneran dasar.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Lamun kakawasaan Allah mere kasaksian ngeunaan naon anu jadi bebeneran, éta bebeneran kudu nangtung salalawasna minangka bebeneran. Teu meunang dipiara sangkaan-sangkaan engkéna anu sabalikna jeung cahaya anu geus dipasihkeun ku Allah. Jalma-jalma bakal muncul mawa tafsiran Kitab Suci anu keur maranéhna mah bebeneran, padahal lain bebeneran. Bebeneran pikeun jaman ieu, geus dipasihkeun ku Allah ka urang minangka dasar pikeun iman urang. Mantenna sorangan anu geus ngajarkeun ka urang naon ari bebeneran. Hiji bakal muncul, tuluy anu séjén deui, mawa cahaya anyar anu nentang cahaya anu geus dipasihkeun ku Allah dina pangbuktian Roh Suci-Na.” Selected Messages, buku 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Sétan geus ngajadikeun kitab Wahyu minangka sasaran seranganana ti saprak Yohanes nyatet amanat-amanat anu dikandung di jerona. Isa ngandika:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Tapi bagja panon maraneh, sabab éta ningali; jeung ceuli maraneh, sabab éta ngadéngé. Sabab saéstuna Kami nyebut ka maraneh, yén loba nabi jeung jalma-jalma bener geus ngarindu ningali hal-hal anu ku maraneh ditempo, tapi maranéhna henteu ningali éta; jeung ngadéngé hal-hal anu ku maraneh didéngé, tapi maranéhna henteu ngadéngé éta. Mateus 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Berkat anu napel kana ningali jeung ngadéngé téh nyaéta berkat tina ngartos kana amanat tina Wahyu Yesus Kristus. Nalika Yohanes ngawakilan jalma-jalma dina “poé-poé panungtungan” anu ningali jeung ngadéngé amanat éta, anjeunna sujud rék nyembah ka malaikat Jibril, anu geuwat maparin béja ka Yohanes supaya ulah ngalakukeun éta.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Sarta sim kuring, Yohanes, ningali ieu sagala perkara jeung ngadangu éta. Sanggeus sim kuring ngadangu jeung ningali, sim kuring tuluy sujud rék nyembah di hareupeun suku malaikat anu nembongkeun ieu sagala perkara ka sim kuring. Tapi anjeunna ngadawuh ka sim kuring, “Ulah kitu: sabab sim kuring teh sasama abdi maneh, jeung dulur-dulur maneh para nabi, jeung maranehna anu ngajaga pangandika dina ieu kitab: nyembah ka Allah.” Wahyu 22:8, 9
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Jibril sareng Yohanes duanana téh mahluk ciptaan, anu ngan ukur kudu nyembah ka Sang Pencipta. Loba nabi sareng jalma-jalma saleh, kaasup para malaikat, geus hayang pisan “ningali” sareng “ngadangu” amanat Ceurik Tengah Peuting nalika éta diulang deui dina ahir dunya.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngandika, “Rahayu panon maranéh, sabab maranéhna ningali; jeung ceuli maranéh, sabab maranéhna ngadangu. Sabab saéstuna Kami nyebutkeun ka maranéh, yén loba nabi jeung jalma-jalma saleh geus ngabogaan kahayang pikeun ningali hal-hal anu ku maranéh katempo, tapi maranéhna henteu ningalina; jeung pikeun ngadangu hal-hal anu ku maranéh kadéngé, tapi maranéhna henteu ngadéngéna” [Matthew 13:16, 17]. Rahayu panon-panonna anu ningali hal-hal anu katingali dina taun 1843 jeung 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen éta geus dipasihkeun. Jeung ulah aya panundaan dina ngulang deui éta pesen, sabab tanda-tanda jaman keur keur kacumponan; pagawéan panutup kudu diréngsékeun. Hiji pagawéan anu agung bakal dilaksanakeun dina waktu anu pondok. Moal lila deui, ku katangtuan Allah, bakal dipasihkeun hiji pesen anu bakal ngagedéan jadi sora tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun méré kasaksianana.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Anu dipikahayang ku jalma-jalma saleh (Yohanes) jeung ku sasama abdi-abdina maranéhna (para malaikat) pikeun ditingali téh nya éta kacumponan ahir tina Panjerit Tengah Peuting dina tungtung Adventisme, nalika bumi bakal dicaangan ku kamulyaan Allah. Wujud panampakan kakawasaan anu pamungkas éta dina hujan panungtungan diwujudkeun ku dibukana segel Wahyu Yesus Kristus.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Ngeunaan kasalametan éta para nabi geus nalungtik jeung ngulik kalayan temen, maranéhna anu ngaramalkeun ngeunaan rahmat anu bakal sumping ka aranjeun; bari nalungtik kana naon, atawa kana mangsa anu kumaha, anu ditunjukkeun ku Roh Kristus anu aya dina diri maranéhna, nalika Anjeunna maparin kasaksian ti heula ngeunaan sangsara Kristus jeung kamulyaan anu bakal nuturkeun. Ka maranéhna geus diwahyukeun, yén lain pikeun dirina sorangan, tapi pikeun urang maranéhna ngajalankeun pangladénan dina perkara-perkara éta, anu ayeuna geus dibewarakeun ka aranjeun ku jalma-jalma anu ngawawarkeun Injil ka aranjeun ku Roh Suci anu diutus turun ti sawarga; perkara-perkara anu ku para malaikat ogé dipikahayang pikeun ditenjo. Ku sabab éta, cangreudkeun cangkeng pikiran aranjeun, kudu waspada, jeung ngaharep nepi ka ahir kana rahmat anu bakal dipaparinkeun ka aranjeun dina panyingkepan Yesus Kristus. 1 Petrus 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Para nabi, jalma-jalma saleh, jeung para malaikat geus ngarep-ngarep hirup dina mangsa nalika “rahmat,” atawa kakawasaan Allah, dicurahkeun dina mangsa panggenepan panungtungan tina Midit Cry. Eta “rahmat,” anu mangrupa kakawasaan nyipta Allah, ditepikeun ka manusa nalika Wahyu Yesus Kristus dibuka segelna. Iblis terang yen jalan pikeun nganteurkeun kakawasaan nyipta Allah ka umat-Na téh dilaksanakeun ku pesen anu dibuka segelna dina kitab Wahyu, ku sabab eta usaha pangutamana geus diarahkan pikeun ngabingungkeun, nindes, jeung nutupan cahaya anu aya dina kitab Wahyu. Eta cahaya teh lain saukur pangwanoh kana jalma dosa, sabab eta bebeneran geus didokuméntasikeun sacara lengkep ku sakumna para pembaharu Protestan sababaraha abad katukang.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Kuring keur kasurupan ku Roh dina poé Gusti, tuluy ngadéngé di tukangeun kuring hiji sora anu tarik, kawas sora tarompet, nyebut: Kami teh Alfa jeung Omega, nu kahiji jeung nu panungtung; jeung, naon anu ku maneh ditempo, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, ka Smirna, ka Pergamus, ka Tiatira, ka Sardis, ka Piladélpia, jeung ka Laodikia. Geus kitu kuring ngalieuk rék ningali sora anu nyarita ka kuring. Sanggeus ngalieuk, kuring ningali tujuh wadah lampu emas; sarta di tengah-tengah tujuh wadah lampu éta aya hiji anu sarupa jeung Putra Manusa, maké jubah nepi ka suku, jeung dina dadana ngagem beubeur emas. Huluna jeung buukna bodas kawas bulu domba, bodas kawas salju; panonna kawas seuneu anu hurung; suku-Na sarupa tambaga anu mulya, saolah-olah keur dipurul dina tungku; sarta sora-Na kawas sora cai anu ngageleger. Dina leungeun katuhu-Na aya tujuh béntang; tina sungut-Na kaluar pedang seukeut anu dua sisina; sarta beungeut-Na kawas panonpoé anu caang dina kakawasaanana. Jeung basa kuring ningali Anjeunna, kuring murag di payuneun suku-Na kawas anu paéh. Tuluy Anjeunna neundeun leungeun katuhu-Na ka kuring, sarta ngandika ka kuring: Ulah sieun; Kami teh nu kahiji jeung nu panungtung: Kami teh Anjeunna anu hirup, jeung kungsi maot; jeung, tingali, Kami hirup salalanggengna, Amin; sarta nyepeng konci naraka jeung pati. Tuliskeun perkara-perkara anu geus ku maneh ditempo, jeung perkara-perkara anu ayeuna aya, jeung perkara-perkara anu bakal kajadian satuluyna. Wahyu 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Nalika Adventisme ngajaga metodologi “historicist”, maranéhna ngaku yén sakabéh jamaah dina Wahyu dua jeung tilu kapanggih diulang deui dina jamaah panungtungan. Hanjakalna, dina ahir abad ka-salapan welas Iblis geus mimiti nutup panon Adventisme kana metodologi anu suci, kana panangtayunganana, jeung kana prak-prakanana salaku bagian anu penting tina tanggung jawab maranéhna minangka “para pangreksa titipan bebeneran-bebeneran agung nubuat.” Sanajan metodologi éta keur disisihkeun dina Adventisme, masih kénéh aya jalma-jalma anu nerapkeun metodologi anu suci éta. Urang ngagunakeun buku, Story of the Seer of Patmos, minangka saksi kana kanyataan yén nerapkeun sakabéh jamaah kana sajarah Laodikea téh mangrupa panerapan nubuat anu sah. Di handap ieu mangrupakeun cutatan-cutatan tina éta buku anu negeskeun perkara anu ku kami keur dirujuk.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Kedah diinget yén, sakumaha pangalaman Epesus, Smirna, jeung Pergamos bakal kaulangan dina garéja panungtung saméméh datangna Kristus nu kadua, kitu deui sajarah Tiatira bakal boga padananana dina generasi panungtung.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell leres-leres nétélakeun yén pangalaman opat garéja nu kahiji téh kaulang deui, atawa sakumaha anjeunna nyebutkeun, “bakal miboga padananana dina generasi panungtungan.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Manéhna nerapkeun éta ujian, tapi sakabéhna nunjuk ka hareup kana taun 1843 minangka waktu nalika dunya kudu ngabagéakeun Jurusalametna. Kaayaan umat dina mangsa datangna Kristus anu kahiji ayeuna kasorang deui.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell keur nyarioskeun ngeunaan William Miller anu netepkeun taun 1843 minangka Kadatangan Kadua Kristus, sarta anjeunna nétélakeun yén kaayaan dina mangsa kadatangan anu kahiji téh kapanggih deui dina jaman kaum Millerit. Haskell leres, sarta Sister White mastikeun yén Miller sorangan dilambangkeun ku Yohanes Pembaptis.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Sakumaha Yohanes Pembaptis ngawartakeun datangna Yesus anu kahiji sarta nyiapkeun jalan pikeun rawuh-Na, kitu deui William Miller jeung jalma-jalma anu ngahiji jeung anjeunna ngawawarkeun datangna anu kadua tina Putra Allah.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Malah Haskel netepkeun yén salila sajarah Pergamos, (garéja katilu anu ngagambarkeun kompromi agama Kristen jeung panyembahan ka brahala), sajarah Sardis, nyaéta garéja kalima, diulang deui.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Aya hiji mangsa dina sajarah Pergamos, nalika agama Kristen ngira yén Paganisme geus paéh; padahal sabenerna, agama anu katémbongna siga geus dikalahkeun téh malah geus meunang. Paganisme anu dibaptis asup ka jero gareja. Dina jaman Sardis, sajarah ieu kajadian deui.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis nyaéta gareja Reformasi anu hudang sarta ngadamel protés ngalawan kasasatan satanis kapapaan, tapi saméméh pagawéan maranéhna réngsé, maranéhna geus mimiti mulang deui ka Roma. Maranéhna nyangka, sakumaha ogé gareja Pergamos, yén kapapaan geus paéh, padahal saéstuna éta masih hirup. Haskell ogé nétélakeun yén kana gareja sésa nyorot “sinar-sinar anu kakumpul tina sakumna jaman baheula.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ka garéja panungtung ieu—nya éta nu sésa,—ngabedag cahaya nu ngumpul tina sagala jaman nu geus kaliwat.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Abdi henteu ngedalkeun yén Haskell ngartos yén sajarah progresif anu dilambangkeun ku tujuh jamaah, ogé kacumponan dina sajarah Israil kuna, nanging anjeunna tangtu ngajaga éta bebeneran nalika anjeunna nyerat yén “the accumulated rays of all past ages” “shine” upon “the last church.” Israil kuna kaasup kana “rays of” “past ages.” Sareng sanajan anjeunna ngajaga prinsip-prinsip anu diperlukeun pikeun mikawanoh perlambang tujuh jamaah dina sajarah Israil kuna, abdi henteu yakin sabaraha jero anjeunna ngartos kasaluyuan-kasaluyuan anu dilambangkeun dina éta perlambang. Abdi ogé pasti yén anjeunna henteu ngartos hiji aspék anu leuwih penting deui tina sajarah-sajarah anu dilambangkeun ku tujuh jamaah, nyaéta hiji aspék anu nuju ku kami ditujulkeun.
We will address this truth in our next article.
Urang bakal ngabahas ieu bebeneran dina artikel urang salajengna.