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# The Book of Daniel - Number One-Hundred

Kitab Daniel - Nomer Satus```

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Peperangan Kang Isih Lumaku Tumrap Pambeneran Awit Iman: Sawijining Analisis Historis Bab Murtad ing Protestantisme

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Pesen kang digawa déning para Sepuh Jones lan Waggoner ing pambrontakan taun 1888, iku pesen bab pambeneran lumantar pracaya sajroning kasunyatan kang sejati. Protestantisme murtad ndhukung yèn pambeneran kang diwènèhake lumantar séda Kristus ing kayu salib iku mung nutupi manungsa ing dosa-dosané, nanging yèn getih-Né ora satemené ngilangi dosa-dosané. Piwulang palsu iki netepake pambuwangan dosa ing wektu Rawuhipun Kapindho, nalika para wong dosa banjur diowahi kanthi cara magis. Protestantisme murtad lan, kanthi resmi wiwit taun 1957, Adventisme Laodikia, padha negesake yèn Kristus iku namung minangka Wakil kita, nanging dudu Tuladha kita. Setaun sadurungé 1888, Sister White nyerat kaya ing ngisor iki.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> “‘Ati anyar bakal Dakparingaké marang kowé, lan roh anyar bakal Daklebokaké ana ing batinmu.’ Aku pracaya kanthi saestu yèn Rohé Allah lagi ditarik saka donya, lan wong-wong kang wis nampa pepadhang gedhé lan kesempatan-kesempatan nanging ora migunakaké iku kanthi becik, bakal dadi sing kawitan ditinggal. Wong-wong iku wis ndadèkaké Rohé Allah susah nganti lunga. Kagiyatan Iblis ing jaman saiki kang lagi nyambut gawé ing sajroning ati-ati manungsa, lan ing greja-greja sarta bangsa-bangsa, kuduné ngagètaké saben murid ramalan. Pungkasan wis cedhak. Muga greja-greja kita padha tangi. Muga kuwasané Allah kang ngowahi urip katindakaké ana ing ati saben anggota siji-siji, banjur kita bakal weruh gerakan jero saka Rohé Allah. Pangapuraning dosa waé dudu siji-sijiné asil saka patiné Gusti Yesus. Panjenengané maringaké kurban kang tanpa wates ora mung supaya dosa bisa disingkiraké, nanging supaya kodrat manungsa bisa dibalèkaké, dipaèsi manèh, dibangun manèh saka reruntuhané, lan digawe pantes tumrap ngarsané Allah….”

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> “Kristus iku tangga kang dideleng déning Yakub, kang dhasaré mapan ana ing bumi lan pucuking undhak-undhakané nggayuh swarga kang paling inggil. Iki nuduhaké cara kaslametan kang wus katetepaké. Kita kudu munggah undhak-undhakan sawisé undhak-undhakan ing tangga iki. Manawa ana salah siji saka kita kang ing wekasané bakal kaslametaké, iku bakal kelakon sarana gumandhul marang Gusti Yésus kaya marang undhak-undhakaning tangga. Kristus kaparingaké marang wong pracaya dadi kawicaksanan lan kabeneran, kasucèn, lan panebusan…. ”

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> “Bakal ana sawatara kejatuhan kang nggegirisi saka wong-wong sing ngira yen dheweke ngadeg jejeg amarga duwe kayekten; nanging kayekten mau ora diduwèni kaya dene ana ing Gusti Yesus. Sakedhap wae ora waspada bisa njeblosaké sawijining nyawa menyang karusakan kang ora bisa dibalèkaké menèh. Sawijining dosa nuntun marang dosa kapindho, lan dosa kapindho nyawisaké dalan tumuju dosa katelu, lan sapituruté. Kita, minangka utusan-utusaning Allah kang setya, kudu tansah nyuwun kanthi temen marang Panjenengané supaya katetepaké déning panguwaosé. Manawa kita nyimpang sajengkal waé saka kuwajiban, kita ana ing bebaya kanggo nerusaké lumaku ing dalaning dosa kang pungkasane tumuju ing karusakan langgeng. Ana pangarep-arep kanggo saben wong ing antarané kita, nanging mung ana siji dalan—yaiku kanthi ngiketaké awak kita marang Kristus, lan ngupayakaké saben daya kanthi temen supaya bisa nggayuh kasampurnaning wataké Panjenengané.

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> “Agama sing mung kaya-kaya becik iki, sing nganggep entheng dosa lan tansah ngrembug katresnaning Allah marang wong dosa, nyurung wong dosa supaya pracaya yèn Allah bakal nylametaké dhèwèké nalika isih terus urip ana ing dosa, lan dhèwèké ngerti yèn iku dosa. Mangkono carané akèh wong tumindak sing ngakoni pracaya marang bebener jaman saiki. Bebener iku dipisahaké saka uripé, lan iku sebabé bebener mau ora duwé daya manèh kanggo ngyakinaké lan ngowahi nyawa. Kudu ana pangupaya kanthi ngencengaké saben saraf, roh, lan otot kanggo ninggalaké donya, adat-istiadaté, pakulinan-pakulinané, lan mode-modené….”

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> “Yèn kowé nyingkiraké dosa lan ngleksanani pracaya kang urip, kasugihaning berkah swarga bakal dadi duwèkmu.” Selected Messages, jilid 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

“Agama sok-apik” palsu saka Protestantisme murtad ditetepake minangka doktrin resmi ing wiwitaning generasi kaping papat Adventisme ing taun 1957. Agama iku ngaturake sawijining definisi pambeneran sing “nyurung wong dosa supaya pracaya manawa Gusti Allah bakal nylametaké dhèwèké nalika isih tetep urip ing sajroning dosa.” Salib iku mulang manawa “pangapuntening dosa dudu siji-sijiné asil saka pejahé Gusti Yésus,” awit “Panjenengané maringi kurban tanpa wates ora mung supaya dosa bisa disingkiraké, nanging uga supaya kodrat manungsa bisa dipulihaké, dipaèsi manèh, dibangun manèh saka reruntuhané, lan digawe pantes tumrap ngarsané Gusti Allah.”

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Pambrontakan taun 1957 nduduhaké yèn wiji pambrontakan sing ditandur ing taun 1863, banjur thukul ing taun 1888, lan sawisé kuwi disirami déning pesen palsu kang digambaraké déning buku sing diterbitaké ing taun 1919 (The Doctrine of Christ), ing pungkasané wis ngasilaké woh awujud pratelan kabuka yèn “imaning wong mursid” kang asli, kaya kang diwakili déning rong lèmpèngé Habakuk, saiki wis disingkiraké lan diganti déning teges “kabeneraké déning iman” kang wis rusak, kang ana ing Protestantisme murtad. Nabi sing ora mituhu saka Yehuda wis bali menyang pasamuwan para panyendha lan mangan bebarengan karo nabi goroh saka Bethel.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Pesen tumrap pasamuwan Laodikia sing kapisan diprayogakaké marang gerakan kaum Millerit ing taun 1856, lan banjur manèh marang pasamuwan Laodikia ing taun 1888, ditampik ing saben tataraning lumampahé. Pesené Jones lan Waggoner iku, sing miturut Sister White sekaligus dadi pesen tumrap Laodikia lan uga pesen babagan pambeneran déning pracaya, ditampik, kanthi dhasar anggepan yèn para pambrontak sing nampik pesen iku sejatiné lagi mbélani pratandha-pratandha lawas! Pratandha-pratandha sing padha bela iku satemené minangka dhasar gawéané manungsa déwé, sing kabangun ana ing sandhuwuré wedhi.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Pawarta bab “kabeneraké marga saka pracaya” sing dipunaturaké déning Jones lan Waggoner ing taun 1888, ngandhut kasunyatan Injil kang sajati, yaiku bilih wong-wong sing dipunkabeneraké, uga kasucekaké. Pawarta punika negesaké bilih dipunkabeneraké tegesipun “satemenipun” dipundadosaké suci, sanès namung kanthi sah “dipunmartakaké” suci. Pawarta Jones lan Waggoner, ingkang dipunandharaké déning Sister White bilih piyambakipun sampun ngaturaken punika salami pirang-pirang taun sadèrèngipun pambrontakan taun 1888, netepaké bilih nalika kabeneran punika dipunanggepaken, kasucèn punika ing wekdal ingkang sami ugi dipunparingaken.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Pancen boten saged sanès, awit kabeneraken lan kasucèn kalampahan déning rawuhipun Sang Roh Suci wonten ing tiyang pitados. Kabeneraken lan kasucèn namung kalih tembung ingkang njlentrehaken kalih unsur saking satunggal pakaryan ingkang kalampahan wonten ing salebeting tiyang pitados déning rawuhipun Sang Roh Suci.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Iku minangka pesenipun Musa piyambak ingkang dipun tampik déning para pambrontakipun Korah, ingkang lajeng dipun tampik malih ing taun 1856, lajeng malih ing taun 1888, lan salajengipun kanthi umum dipun kukuhaké dados teologi kawilujenganipun Adventisme Laodikea ing taun 1957. Pambrontakan ingkang lumampah tanpa kendhat punika ndadosaké Gusti Allah kesel, awit umat punika ngandika, “Saben tiyang ingkang nindakaké piala punika saé wonten ing paningaling Pangéran, lan Panjenenganipun remen dhateng tiyang-tiyang mau; utawi, Pundi Gusti Allah ingkang ngasta pangadilan?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Padha ngandika, “wong-wong kang padha nindakaké dosa kuwi kawenarakaké déning rahé Kristus, lan Gusti Allah rena marang wong-wong mau, senadyan isih tetep lumakon ing dosa.” Iki yaiku pangapusan rohani kang kaweca déning piwulang marang Laodikia (umat kang diadili), awit sanadyan Kristus mratelakaké wong-wong Laodikia minangka “melas, lan sengsara, lan mlarat, lan wuta, lan wuda,” wong-wong mau pracaya manawa dhèwèké “sugih, lan tambah bandha, lan ora butuh apa-apa.” Lan ing kaanan mangkono, saktemené wong-wong mau wis ana ing ambang arep dimuntahaké metu saka cangkemé Pangéran.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Para wong setya ing sajarah kaum Millerit sing wis tetep taberi lumantar pengalaman kuciwa kang kapisan ing taun 1844, kaya kang dilambangaké déning Yeremia ing pasal limalas, ayat limalas nganti selikur, minangka para pambangun Padaleman Suci kang setya, sing wis diparingi prasetyan manawa manawa padha ora bali menyang “pasamuwan para panyendha”, mula padha bakal dadi “cangkem”-é Allah, nanging padha bali menyang “pasamuwan para panyendha” (kang dilambangaké déning nabi goroh saka Bètèl), lan malih dadi wong-wong Laodikia, ana ing pinggiring kauntal metu saka cangkemé Allah, lan padha ora nyumurupi iku.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Kaanan Adventisme Laodikia tanggal 11 September 2001 dipratandhakaké déning kaanan kaum Protestan tanggal 11 Agustus 1840. Loro sajarah iku dipratandhakaké déning wong-wong Yahudi kang seneng mbantah, nalika Roh Suci tumedhak ing baptisané Kristus. Ing saben siji saka telung sajarah mau, ana umat pilihan sadurungé kang wis, lan saiki isih ana ing proses, dipunliwati. Juru Pesening Prajanjian ing jaman Yohanes Pembaptis, kudu mlebet ing prajanjian karo wong-wong kang déning Pétrus dipunsebat minangka “turun pilihan.”

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Nanging kowe iku para umat kang kapilih, imam-imam karajan, bangsa kang suci, umat kagungané piyambak; supaya kowe mratélakaké pamuji marang Panjenengané kang wis nimbali kowe metu saka pepeteng menyang ing pepadhangé kang nggumunakaké: kang biyèn dudu umat, nanging saiki dadi umaté Allah: kang biyèn durung olèh sih-rahmat, nanging saiki wis olèh sih-rahmat. 1 Petrus 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Pétrus lagi nemtokaké umat pilihan anyar ing mangsané, yaiku pasamuwan Kristen. Wong-wong mau wis kapilih dadi “generasi pilihan,” sajrone sawijining mangsa nalika Kristus lan Yohanes Pembaptis padha-padha nandhani umat pilihan sing sadurungé minangka sawijining generasi ula beludhak.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Heh turunaning ula bedhudhak, kapriye anggonmu, awit kowé padha ala, bisa ngucap barang becik? awit saka lubering ati tutuk iku ngucap. Matius 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Turunan kang dililani liwati iku yaiku “turunan ula beludhak,” kang dadi pralambanging Iblis—reptil ing wangsit Kitab Suci. Turunan kang dililani liwati mau wus ngisi kebak cawis wektu pangadilaning panggawene, lan sajroning patang turunan padha mapan ing wataking ula beludhak. Wong-wong mau wus ngrembakakake bathuking sundel. Mula saka iku wong tuwa kuna kang cacahé rong puluh lima ing Yehezkiel bab wolu, gelem sujud marang srengéngé. Wong-wong mau wus mbentuk wataking kapausan.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> “Piwelinging malaékat kaping telu wis diutus marang jagad, ngélingaké manungsa supaya aja nampa tandha kéwan buas utawa tandhané gambarané ing bathuké utawa ing tangané. Nampa tandha iki tegesé tekan marang putusan sing padha kaya sing wis ditindakaké déning kéwan buas iku, lan mbéla gagasan-gagasan sing padha, kanthi tetentangan langsung marang Sabdaning Allah.” Review and Herald, July 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Tandha kéwan galak iku tandhané manungsa duraka, yaiku paus Roma lan wakil kadonyanipun Sétan. Tekan marang pikiran kang padha karo kéwan galak iku, tegese tekan marang pikiran kang padha karo Sétan, kang dilambangaké minangka ula beludhak.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Kanggo ngreksa kauntungan lan pakurmatan kadonyan, pasamuwan katuntun supaya ngupaya sih lan panyengkuyung saka para kaluhuran ing bumi; lan kanthi mangkono wus nampik Kristus, pasamuwan banjur kabujuk kanggo nyerahake kasetyan marang wakilé Iblis—uskup Roma.” The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

Ing turuné wong pilihan biyèn sing pungkasan, wataké nggambarake wataké Sétan. “Turun pilihan” sing ing jaman-jaman kapungkur dudu umaté Allah, kapilih lumantar sawijining proses pangguji, pangresiki, lan panyucèkaké. Wong-wong sing kasil ngliwati proses pangguji iku kapilih supaya ana ing sesambetan prejanjian karo Allah. Pangéran wus mlebu ing prejanjian karo pasamuwan Kristen, banjur maneh karo Adventisme Millerit, lan Panjenengané uga nindakaké mangkono maneh karo satus patang puluh papat èwu.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Nalika Pangéran lumebu ing prajanjian karo umat Allah sing nembe kapilih (sing ing jaman-jaman biyèn dudu umat Allah), Panjenengané rawuh marang wong-wong mau minangka Utusaning Prajanjian. Ing saben siji saka telung sajarah sing ngleksanani Malakhi pasal telu, ana sawijining utusan sing nyawisaké dalan tumrap Utusaning Prajanjian. Utusan kapisan yaiku Yohanes Pembaptis, sing dados pralambang tumrap utusan kapindho lan katelu. Utusan kapindho yaiku William Miller. Bebarengan, ciri-ciri kenabian saka Yohanes Pembaptis lan William Miller netepaké ciri-ciri utusan sing nyawisaké dalan tumrap rawuhipun Utusaning Prajanjian lan mlebet ing prajanjian karo wong satus patang puluh papat ewu.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Telung utusan kang nyawisake dalan tumrap Kristus, yaiku Utusaning Prejanjian, supaya dumadakan rawuh ing padalemané, nggambarake sawijining pakaryan kang katindakake ing mangsa pangadilan panyelidikan, kang pungkasané rampung ing pangadilan eksekutif.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Ing dina-dina wekasaning sajarah bumi iki, prajanjian Allah kaliyan umat kagunganipun ingkang netepi dhawuh-dhawuhipun badhé dipunanyaraken. ‘Ing dina punika Aku badhé damel prajanjian kanggé wong-wong mau kaliyan kewan-kewan ing ara-ara, lan kaliyan manuk-manuk ing langit, lan kaliyan sakehing kéwan ngremet ing bumi; sarta Aku badhé nyirnakaken gandhewa lan pedhang lan perang saking bumi, lan Aku badhé ndadosaken wong-wong mau nglempak kanthi tentrem. Lan Aku badhé ngladosi kowé dados garwa-Ku ing salaminipun; inggih, Aku badhé ngladosi kowé dados garwa-Ku ing kabeneran, lan ing pangadilan, lan ing sih katresnan, lan ing sih rahmat. Malah Aku badhé ngladosi kowé dados garwa-Ku ing kasetyan; lan kowé bakal wanuh marang Sang Yehuwah.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Lan bakal kelakon ing dina iku, Aku bakal miyarsakake, mangkono pangandikane Pangeran Yehuwah, Aku bakal miyarsakake langit, lan langit bakal miyarsakake bumi; lan bumi bakal miyarsakake gandum, lan anggur, lan lenga; lan iku kabeh bakal miyarsakake Yizreèl. Lan Aku bakal nyebar dheweke kanggo Aku piyambak ana ing bumi; lan Aku bakal ngetingalake sih-rahmat marang dheweke kang durung oleh sih-rahmat; lan Aku bakal ngandika marang wong-wong kang dudu umat-Ku, Kowé iku umat-Ku; lan wong-wong mau bakal matur, Paduka punika Gusti Allah kawula.’ Hosea 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Ing dina iku,... para turahané Israèl, lan wong-wong kang kapitulungan slamet saka brayat Yakub,... bakal nyendel marang Pangéran, Kang Mahasuci saka Israèl, kanthi satuhu.’ Yesaya 10:20. Saka ‘saben bangsa, lan brayat, lan basa, lan umat’ bakal ana wong-wong kang kanthi bungah nanggapi piwulang iki, ‘Wedia marang Allah, lan mènèhana kamulyan marang Panjenengané; awit wis tekan jam pangadilané.’ Wong-wong mau bakal mratobat saka sakèhé brahala kang ngiket wong-wong mau marang bumi iki, lan bakal ‘nyembah marang Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumber-sumbering banyu.’ Wong-wong mau bakal mbebasaké awaké dhéwé saka saben reruwetan kang njiret, lan bakal ngadeg ana ing ngarepé jagad minangka tenger-tenger sih-rahmaté Allah. Tundhuk marang saben pepakoning ilahi, wong-wong mau bakal diakoni déning para malaékat lan déning manungsa minangka wong-wong kang ‘netepi pepakoné Allah, lan pracayané Gusti Yésus.’ Wahyu 14:6–7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Lah, bakal tumeka dina-dina iku, pangandikane Pangeran, manawa wong kang mluku bakal nyusul wong kang ngundhuh, lan wong kang nginjek woh anggur bakal nyusul wong kang nyebar wiji; lan para gunung bakal netesaké anggur manis, lan sakehing punthuk bakal lebur. Lan Aku bakal mbalèkaké [mbalèkaké kahanan] panangkaraning umatingSun Israel, lan wong-wong mau bakal mbangun kutha-kutha kang wis dadi jugrugan, sarta bakal padha manggon ana ing kono; lan bakal nandur pakebonan anggur, lan ngombé anggure; iya bakal padha gawé kebon-kebon, lan mangan woh-wohané. Lan Aku bakal nandur wong-wong mau ana ing tanahé dhéwé, lan ora bakal padha dicabut manèh saka ing tanah kang wus Dakparingaké marang wong-wong mau, pangandikane Pangeran Allahmu. Amos 9:13–15.’” Review and Herald, 26 Februari 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Malaki bab telu kaestokake ing jamanipun Kristus, lan ing jamanipun para Millerit, lan kalih sajarah punika nandhani kaestokanipun ing dinten-dinten wekasan. Sister White nyelaraské kaestokanipun Malaki bab telu kaliyan pakaryanipun Kristus ing ngresiki Padaleman Suci.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ing nalika ngresiki Padaleman Suci saka para panuku lan para adol saka donya, Gusti Yesus ngumumaké misi Panjenengané kanggo ngresiki ati saka reregeding dosa,—saka pepénginan kadonyan, hawa nepsu egois, kabiasaan ala, kang ngrusak jiwa. Maleakhi 3:1–3 dikutip.” The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Pangresiking pasamuwan déning Kristus nglambangaké pakaryan Panjenengané kanggo ngresiki ati wong dosa sing mratobat. Ing paladosan Panjenengané ing antarané manungsa, Panjenengané kaping pindho ngresiki pasamuwan kadonyan.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Nabi ngandika, ‘Aku weruh malaékat liyané mudhun saka swarga, kagungan pangwasa gedhé; lan bumi padhang marga saka kamulyané. Lan panjenengané sesambat kanthi rosa nganggo swara kang sora, pangandikané: Babil gedhé wus ambruk, wus ambruk, lan wus dadi padunungané dhemit-dhemit’ (Wahyu 18:1, 2). Iki iku pesen sing padha kang kaparingaké déning malaékat kapindho. Babil wus ambruk, ‘awit panjenengané wus marakaké sakehé bangsa ngombé anggur bebenduné jina rohaniné’ (Wahyu 14:8). Anggur iku apa?—Piwulang-piwulang palsuné. Panjenengané wus maringi marang donya sabat palsu nggantèni Sabat saka pepakon kaping papat, lan wus mbalèni goroh kang kapisan dikandhakaké Iblis marang Hawa ana ing Éden,—yaiku bilih nyawa iku langgeng lumrahé. Akeh kaluputan liya kang padha golongané wis disebaraké amba lan adoh, ‘mulangaké pepakoning manungsa dadi piwulang’ (Matius 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Nang nalika Gusti Yésus miwiti paladosan umum kagungané, Panjenengané ngresiki Padaleman Suci saka panajisan sacrilegious sing najisaké. Ing antarané tumindak pungkasan saka paladosan-Nya ana panyucèn kapindho marang Padaleman Suci. Mangkono uga ing pakaryan pungkasan kanggo maringi pepènget marang jagad, ana rong panggilan kang béda kang katujokaké marang pasamuwan-pasamuwan. Pesené malaékat kapindho yaiku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, marga dhèwèké wis marakaké sakehing bangsa ngombé anggur bebenduning jina rohaniné’ (Wahyu 14:8). Lan ing panguwuh sora saka pesen malaékat katelu, ana swara kaprungu saka swarga ngandika, ‘Metua saka ing kono, he umat-Ku, supaya kowé aja mèlu kecipratan dosa-dosané, lan supaya kowé aja nampa pageblug-pageblugé. Awit dosa-dosané wis tekan ing swarga, lan Gusti Allah wis éling marang piala-pialané’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

Ing kasampurnaning Maleakhi bab telu, Yohanes Pembaptis iku utusan kang nyawisake dalan tumrap Gusti Yesus, minangka Utusaning Prajanjian, supaya ndadak rawuh menyang Pedalemané lan ngresiki iku kaping pindho. Sajroning pelayanané telung taun setengah, Panjenengané ngresiki Pedalemané ing wiwitan lan ing pungkasaning pelayanané, kanthi mangkono mratelakake manawa pakaryan pangresikan iku nduwèni wiwitan kang makili pungkasan. Gusti Yesus tansah nggambarake pungkasan lumantar wiwitan, lan salaras karo pakaryanipun minangka Alfa lan Omega, telung taun setengah iku diwiwiti lan dipungkasi kanthi pangresikan Pedalemané.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Ing pungkasaning telung taun satengah, Panjenengane ngeculaké rah kang netepaké prajanjian kang ngrampungaké ramalan ing Daniel pasal sanga, manawa Panjenengane bakal netepaké prajanjian karo akèh wong sajroning satunggal minggu, ing satengahé wektu iku Panjenengane bakal katumpes.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Lan sawisé sèket loro minggu, Sang Mesias bakal katumpes, nanging ora kanggo sarirané piyambak; lan umaté sang pangéran kang bakal rawuh bakal ngrusak kutha lan pasucèn; lan pungkasané bakal kalawan banjir, lan nganti tekan pungkasaning perang, karusakan-karusakan wis katetepaké. Lan dhèwèké bakal netepaké prejanjian karo akèh wong sajroning saweeku; lan ing satengahing minggu iku dhèwèké bakal ndadèkaké kurban lan pisungsung mandheg, lan marga saka sumebaring jejijikan dhèwèké bakal ndadèkaké iku dadi sepi, nganti tumeka ing wekasané, lan apa kang wis katetepaké bakal kaesokaké marang kang wis dadi sepi. Daniel 9:26, 27.

We will continue this study in the next article.

Kita badhé nerusaken panaliten punika wonten ing artikel salajengipun.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> “Kaca demi kaca bisa katulis ngenani prakara-prakara iki. Sakabèhé konferènsi saya kecampuran ragi saka asas-asas sing padha, kang wis diplerèkaké. ‘Sebab wong-wong sugih ing kono kebak panganiaya, lan para pedunungé wis ngucap goroh, lan ilaté iku cidra ana ing cangkemé.’ Pangéran bakal makarya kanggo nucèkaké pasamuwané. Aku kandha marang kowé sajroning kayektèn, Pangéran wis arep mbalih lan mbalik-balik ana ing lembaga-lembaga sing karan nganggo asmané.”

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> “Sepira enggalé proses panyulingan iki bakal diwiwiti, aku ora bisa ngandika, nanging ora bakal suwe katundha. Panjenengané kang tampané ana ing astanipun bakal nyucekaké padalemané saka najis moralé. Panjenengané bakal sakabèhé ngresiki papan panggilinganipun. Gusti Allah gadhah pasulayan karo kabèh wong kang nindakaké sanajan mung sakecik waé ketidakadilan; awit kanthi mangkono padha nampik panguwasané Gusti Allah, lan mbebayani pandumané dhéwé ana ing panebusan, yaiku panebusan kang wus katindakaké déning Kristus kanggo saben putra lan putri Adam. Apa ana bathiné milih dalan kang njijiki ana ing ngarsané Gusti Allah? Apa ana bathiné masang geni manca ana ing pedupaanmu kanggo kaaturaké ana ing ngarsané Gusti Allah, banjur kandha yèn iku ora ana bedané?”

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> “Dudu manut tatananing Allah manawa panusatane nganti banget ana ing Battle Creek. Kaanan saiki wis dumadi kaya kang wis katuduhake marang aku minangka pepeling. Atiku lara banget ndeleng gambaran iku. Pangeran wis maringi pepeling-pepeling kanggo nyegah kaanan kang ngedohake budi pekerti iki, nanging kabeh mau ora digatekake. ‘Kowe iku uyahing bumi: nanging manawa uyah iku wis ilang rasane, nganggo apa maneh uyah iku bakal diasinake? Wiwit nalika iku ora ana gunane maneh, kejaba dibuwang metu lan diinjak-injak dening manungsa.’”

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> “Aku nyuwun kanthi sanget marang para sadulurku supaya padha tangi. Manawa owah-owahan ora enggal kelakon, aku kudu nyampekake kasunyatan-kasunyatan iki marang umat; amarga kaanan iki kudu diowahi; wong-wong kang durung kabalik marang Gusti ora kena maneh dadi pangarsa lan direktur ing pakaryan kang mengkono wigati lan suci iki. Bebarengan karo Dawud kita kepeksa ngandika, ‘Wis tekan wektuné Paduka, dhuh Pangeran, tumindak: amarga wong-wong iku wis ngilangake angger-angger Paduka.’” Special Testimonies, 30, 31.

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