In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
I den foregående artikel identificerede vi Elias som et symbol. I overensstemmelse med William Millers regler kan „symboler“ have mere end én betydning. Derfor kan Elias som symbol også repræsentere den ene del af det dobbelte symbol Elias og Moses. Det dobbelte symbol Elias og Moses løber gennem hele Johannes’ Åbenbaring, og at være usikker på, hvad det dobbelte symbol repræsenterer, er at være usikker på budskabet i Johannes’ Åbenbaring, som åbnes lige før nådetiden afsluttes. Af denne grund vil vi nu specifikt behandle visse profetiske kendetegn, som er knyttet til symbolet Elias.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Vi har tre primære vidner til at fastslå disse profetiske karakteristika. Disse vidner er profeten Elias, Johannes Døberen og William Miller, som inspirationen identificerer som indbyrdes ombyttelige symboler.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
"Tusinder blev ledt til at tage imod den sandhed, som blev prædiket af William Miller, og Guds tjenere blev oprejst i Elias’ ånd og kraft for at forkynde budskabet. Ligesom Johannes, Jesu forløber, følte de, som prædikede dette højtidelige budskab, sig tvunget til at lægge øksen ved træets rod og opfordre mennesker til at bære frugter, som sømmer sig for omvendelse. Deres vidnesbyrd var egnet til at vække og mægtigt påvirke menighederne og åbenbare deres virkelige karakter. Og da den højtidelige advarsel om at flygte fra den kommende vrede lød, modtog mange, som var forenet med menighederne, det helbredende budskab; de så deres frafald, og med bitre angerens tårer og dyb sjælekval ydmygede de sig for Gud. Og idet Guds Ånd hvilede over dem, hjalp de med til at lade råbet lyde: ‘Frygt Gud og giv Ham ære; for timen for Hans dom er kommet.’" Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Elias, Johannes Døberen og Miller fik givet en særlig ånd, som ledede og bestemte deres gerning. Deres vidnesbyrd var „beregnet til at vække og mægtigt påvirke menighederne og åbenbare“ disse menigheders „virkelige karakter“. Hvad enten det var på Ahabs tid, i Johannes Døberens tid eller på William Millers tid, var de menigheder, de henvendte sig til, alle i besiddelse af en laodikeisk blindhed, som var så dyb og mørk, at budskabet måtte være lige så direkte som at lægge „en økse ved træets rod“. Det indbefattede bekendtgørelsen af nådetidens afslutning, hvilket hos Johannes Døberen var advarslen om „vreden“, som var „ved at komme“. Millers budskab om at forkynde: „Frygt Gud og giv ham ære; thi hans doms time er kommet“, var også en advarsel om den kommende vrede.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
Johannes’ røst blev løftet som en basun. Hans kald var: »Forkynd mit folk deres overtrædelse og Jakobs hus deres synder« (Esajas 58,1). Han havde ikke modtaget nogen menneskelig lærdom. Gud og naturen havde været hans lærere. Men der behøvedes en, som kunne berede vejen foran Kristus, en, der var frimodig nok til at lade sin røst høre som fortidens profeter og kalde den fordærvede nation til omvendelse.« Selected Messages, bog 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elias befalede, at hans generation den dag skulle vælge, om de ville tjene Gud eller Ba’al, og den generation svarede ikke et ord, hvilket svarer til at vælge Ba’al.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
„Aldrig har der været større behov for trofaste advarsler og irettesættelser og for nærgående, ligefrem fremfærd end netop på denne tid. Satan er steget ned med stor magt, fordi han ved, at hans tid er kort. Han oversvømmer verden med behagelige fabler, og Guds folk elsker at få glatte ting forkyndt for sig. Synd og ugudelighed afskys ikke. Det blev vist mig, at Guds folk må gøre fastere, mere beslutsomme anstrengelser for at trænge det indbrydende mørke tilbage. Guds Ånds indtrængende gerning behøves nu som aldrig før. Sløvhed må rystes af. Vi må vækkes af den dvale, som vil blive vor undergang, dersom vi ikke modstår den. Satan har en stærk, beherskende indflydelse på sindene. Prædikanter og folk er i fare for at blive fundet på mørkets magters side. Der findes nu ikke nogen neutral stilling. Vi er alle enten afgjort for det rette eller afgjort med det forkerte. Kristus sagde: ‘Den, der ikke er med Mig, er imod Mig; og den, der ikke samler med Mig, spreder.’” Testimonies, bind 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Johannes kaldte „den degenererede nation“ i sin historie „en øgleyngel“. Milleritterne identificerede til sidst den degenererede nation i deres historie som Babylons døtre. Hverken Elias, Johannes eller Miller var teologer. De var alle kaldet fra det almindelige livs kår.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
„Sandheden, som den er i Jesus, således som den blev forkyndt af Ham, da Han var indhyllet i den sky, blød som dun, er vished og sandhed i vor tid og vil lige så sikkert forny modtagerens sind, som den har fornyet sind i fortiden. Kristus har erklæret: ‚Hører de ikke Moses og Profeterne, lader de sig heller ikke overbevise, om nogen stod op fra de døde.‘ (Luk 16,31).“
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
»Som et folk må vi berede Herrens vej under Helligåndens overordnede ledelse for evangeliets udbredelse i dets renhed. Strømmen af levende vand skal blive dybere og bredere i sit løb. På alle marker, nær og fjern, vil mennesker blive kaldet fra ploven og fra de mere almindelige erhvervsmæssige beskæftigelser, som i høj grad optager sindet, og vil blive oplært i forbindelse med mænd, som har erfaring—mænd, som forstår sandheden. Ved Guds mest vidunderlige gerninger vil vanskelighedernes bjerge blive fjernet og kastet i havet. Lad os arbejde som sådanne, der har erfaret sandhedens kraft, sådan som den er i Jesus.«
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
„Der skal i denne tid finde en række begivenheder sted, som vil åbenbare, at Gud er situationens herre. Sandheden skal forkyndes i et klart, umiskendeligt sprog. De, som prædiker sandheden, vil bestræbe sig på at demonstrere sandheden ved et velordnet liv og gudfrygtig vandel. Og idet de gør dette, vil de blive kraftfulde i at forsvare sandheden og i at give den den sikre anvendelse, som Gud har givet den.
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
„Når de mænd, som har kendt og forkyndt sandheden, vender sig til menneskelig forstand og tildeler forførte sind deres egen ret af fabler, er det på høje tid, at de, som engang har været arbejdere i evangelisk arbejde, men som er blevet draget bort til ledelsen af restauranter, fødevarebutikker og andre kommercielle arbejdsområder, træder ind på linjen, studerer deres bibler flittigt og med Guds ord i hånden uddeler bibelsandheden, den åndelige føde, i samarbejde med de himmelske engle. Dette arbejde kalder nu højt på arbejdere af guddommelig beskikkelse. Almagt vil da sige til vanskelighedernes bjerge: Bliv løftet bort og kastet i havet.“ Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Elias, Johannes og Miller var og repræsenterer således mænd, der kaldes fra de „mere almindelige“ „erhverv“, for „de mænd“, som tidligere havde undervist i sandheden, „vender sig til sidst til menneskelig forståelse og øser deres egen ret af fabler op for bedragne sind.“ De almindelige mænd, som kaldes, vil give „den sikre anvendelse“ af den bibelske profeti, således som „Gud har givet den.“ To gange identificerede søster White i afsnittet „bjerge“ som „vanskelighedernes bjerge.“ Disse mænds arbejde indbefattede at jævne „ethvert bjerg“ med jorden. Det arbejde, som udføres af de almindelige mænd, der blev kaldet fra ploven under ydmyge kår, repræsenterer arbejdet med at identificere den rette bibelske metodologi i modsætning til de retter af menneskelige fabler, som tidens teologer uddeler.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
„Johannes Døberens gerning, og gerningen hos dem, som i de sidste dage går frem i Elias’ ånd og kraft for at vække folket af deres sløvhed, er i mange henseender den samme. Hans gerning er et forbillede på den gerning, der må udføres i denne tidsalder. Kristus skal komme anden gang for at dømme verden i retfærdighed. Guds sendebud, som bærer det sidste advarselsbudskab, der skal gives til verden, skal berede vejen for Kristi andet komme, ligesom Johannes beredte vejen for hans første komme. I dette forberedende arbejde skal ‘hver dal ophøjes, og hvert bjerg og hver høj sænkes; det krogede skal blive lige, og de ujævne steder jævne’; for historien skal gentage sig, og endnu engang skal ‘Herrens herlighed åbenbares, og alt kød skal se den sammen; for Herrens mund har talt.’“ Southern Watchman, 21. marts 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Kendetegnene ved de tre reformatorer, som Esajas identificerede, er, at hver dal skal ophøjes, hvert bjerg gøres lavt, det krogede gøres lige, og de ujævne steder gøres jævne. Herrens vej, som beredes ved at ophøje dalene, lægge bjergene lavt og gøre det krogede lige og de ujævne steder jævne, er de gamle stier.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
En røst lyder: I ørkenen ban Herrens vej, gør en jævn vej i det øde land for vor Gud. Hver dal skal ophøjes, og hvert bjerg og hver høj skal sænkes; det krogede skal gøres lige, og de ujævne steder til slette veje. Og Herrens herlighed skal åbenbares, og alt kød skal tilsammen se den; thi Herrens mund har talt. Esajas 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Da de kævlevorne jøder spurgte Johannes Døberen, om han var den Elias, som skulle komme, svarede han, at det var han ikke; men han identificerede sig derpå med stedet hos Esajas.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Og dette er Johannes’ vidnesbyrd, da jøderne sendte præster og levitter fra Jerusalem for at spørge ham: Hvem er du? Og han bekendte og nægtede det ikke, men bekendte: Jeg er ikke Kristus. Og de spurgte ham: Hvad da? Er du Elias? Og han siger: Det er jeg ikke. Er du profeten? Og han svarede: Nej. Da sagde de til ham: Hvem er du? for at vi kan give dem svar, som har sendt os. Hvad siger du om dig selv? Han sagde: Jeg er røsten af én, som råber i ørkenen: Gør Herrens vej lige, som profeten Esajas har sagt. Johannes 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Forberedelsen af »Herrens vej« identificerer den metode, som englene ledte Miller til at forstå og anvende for at berede den bibelske forståelse af den »vej«, som mennesker skulle vandre på. Hvert »bjerg« skulle sænkes, for bjergene i den bibelske profeti repræsenterer sandheder, som ved første øjekast tilsyneladende er for vanskelige at forstå. For at forstå det herlige hellige bjerg i Daniel kapitel elleve, vers femogfyrre, som nordens konge forsøger at erobre, må man først identificere det bogstavelige herlige hellige bjerg i Jerusalem, som profetisk definerer det åndelige herlige hellige bjerg. For at forklare det bjerg, som betegnes som Harmagedon, hvilket betyder Megiddos bjerg, må man gå til det bogstavelige Megiddo. De profetiske vanskeligheder, som fremstilles som vanskelige, fjernes, når det princip anvendes, at begyndelsen af en ting illustrerer enden på en ting.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Den metode, som er repræsenteret ved Esajas, omtalt af Johannes og fremlagt af Miller, ophøjer hver dal. Hvad enten det er „synsdalen“ i Esajas toogtyve, „de døde knoglers dal“ i Ezekiel eller „Josafats dal“ i Joels bog, er den metode, som er baseret på den rette forståelse af Kristi karakter, sådan som den i milleritisk historie er fremstillet som Palmoni, den underfulde Tæller, eller i vor historie som Alfa og Omega, den underfulde sproglærde, det, som ophøjer de profetiske sandheder, der er repræsenteret i Guds Ords „dale“.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
De krogede ting, som skal gøres lige, og de ujævne steder, som gøres jævne, repræsenterer arbejdet med at korrigere de skikke og traditioner, der anvendes af et laodikeisk præsteskab til at opretholde deres forgiftede retter af fabler. Elias’ gerning identificeres specifikt som repræsenterende den korrekte bibelske metode i modsætning til teologernes og præsternes fabler. Dette arbejde udføres af „almindelige mænd“, ikke af de uddannede præster og teologer. Inden for disse tre vidners profetiske kendetegn findes også den enkle kendsgerning, at den Elias, som skal komme, vil være en mand.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Denne iagttagelse kan synes uvigtig, men idet adventismens teologer søger at opretholde deres fabler, har de taget et afsnit fra Søster White, hvor hun i fremtidig tid taler om en mand, der skulle komme i Elias’ ånd og kraft, og de føjer deres egen forklarende fabel til og insisterer på, at Søster White talte om sig selv.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
„Profetien må opfyldes. Herren siger: ’Se, jeg vil sende eder profeten Elias, før Herrens store og frygtelige dag kommer.’ Der skal komme en i Elias’ ånd og kraft, [Se appendiks.] og når han viser sig, kan mennesker sige: ’Du er alt for nidkær, du udlægger ikke Skrifterne på den rette måde. Lad mig fortælle dig, hvordan du skal forkynde dit budskab.’“
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
„Der er mange, som ikke kan skelne mellem Guds værk og menneskets. Jeg vil sige sandheden, sådan som Gud giver mig den, og jeg siger nu: Hvis I fortsætter med at finde fejl, med at nære en stridens ånd, vil I aldrig lære sandheden at kende. Jesus sagde til sine disciple: ‘Jeg har endnu meget at sige jer, men I kan ikke bære det nu.’ De var ikke i en tilstand, hvor de kunne værdsætte hellige og evige ting; men Jesus lovede at sende Talsmanden, som skulle lære dem alle ting og minde dem om alt, hvad Han havde sagt til dem.
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
„Brødre, vi må ikke sætte vor lid til mennesker. »Hold op med mennesket, i hvis næse hans ånde er; for hvad er han at regne for?« I må hænge jeres hjælpeløse sjæle på Jesus. Det sømmer sig ikke for os at drikke af dalens kilde, når der findes en kilde på bjerget. Lad os forlade de lavere strømme; lad os komme til de højere kilder. Hvis der er et sandhedspunkt, som I ikke forstår, og hvorom I ikke er enige, så undersøg det, sammenlign skrift med skrift, sænk sandhedens skakt dybt ned i Guds ords mine. I må lægge jer selv og jeres meninger på Guds alter, lægge jeres forudfattede idéer bort og lade himmelens Ånd lede jer til hele sandheden.« Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
„Nogen skal komme i Elias’ ånd og kraft”: Disse ord er af nogle fejlagtigt blevet anvendt på en bestemt person, som man mente ville fremtræde med et profetisk budskab efter fru Whites liv og virke. De tre afsnit, som udgør denne artikel med titlen „Lad Himmelen lede”, er kun en lille del af en tale, som Ellen White holdt i Battle Creek, Michigan, om morgenen den 29. januar 1890. Da denne blev offentliggjort i Review and Herald den 18. februar 1890, bar den titlen „How to meet a Controverted Point of Doctrine.” Andre uddrag hentet fra denne artikel og i vid udstrækning anvendt til at udfylde visse sider i dette bind, findes på siderne 23, 104, 111, 119, 158, 278 og 386. Artiklen er gengivet i sin helhed i Selected Messages 1:406–416, hvor den del, som omfatter uddraget med titlen „Lad Himmelen lede”, forekommer på siderne 412 og 413. Når artiklen læses i sin helhed, bliver det tydeligt, at Ellen White i denne udtalelse, fremsat blot lidt mere end et år efter Minneapolis-konferencen til en gruppe i Battle Creek, talte om sin egen tjeneste. Nogle var blevet kritiske over for hendes gerning. Bemærk, at Ellen White i afsnittet umiddelbart forud for det, som forekommer i dette bind på side 475, siger:“
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
»Vi bør komme i en stilling, hvor enhver forskel vil blive smeltet bort. Hvis jeg mener at have lys, skal jeg gøre min pligt ved at fremholde det. Antag, at jeg rådførte mig med andre angående det budskab, Herren ville have mig til at give folket; da kunne døren blive lukket, så lyset ikke nåede dem, til hvem Gud havde sendt det. Da Jesus red ind i Jerusalem, begyndte `hele skaren af disciplene at glæde sig og lovprise Gud med høj røst for alle de mægtige gerninger, som de havde set; idet de sagde: Velsignet være Kongen, som kommer i Herrens navn; fred i himlen og ære i det højeste. Og nogle af farisæerne i skaren sagde til Ham: Mester, irettesæt dine disciple. Og Han svarede og sagde til dem: Jeg siger jer, at hvis disse tier, skal stenene straks råbe’ (Luk. 19:37–40).«
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
»Jøderne søgte at standse forkyndelsen af det budskab, som var blevet forudsagt i Guds ord.«
“Then she makes reference again to her own experience:
„Derpå henviser hun igen til sin egen erfaring:“
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
»Profetien må opfyldes. Herren siger: »Se, jeg vil sende jer profeten Elias, før Herrens store og frygtelige dag kommer« (Malakias 4,5). Nogen skal komme i Elias’ ånd og kraft, og når han træder frem, kan mennesker sige: »Du er for ivrig, du udlægger ikke Skrifterne på den rette måde.« — Selected Messages, bind 1, s. 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“At hun også sigtede til sin egen erfaring, fremgår ligeledes klart af det efterfølgende afsnit, hvori hun erklærer:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
»Jeg vil fortælle sandheden, således som Gud giver mig den …« Tillæg til Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Det forhold, at Ellen White måtte imødegå teologernes og ledernes fabler i sin samtid, udgør intet bevis for, at hun identificerede sig selv som den „mand“, der i fremtiden skulle komme i Elias’ ånd og kraft. Hvor findes der noget som helst bevis på Ellen Whites mange modstandere inden for adventismen, som angreb den metode til bibelsk anvendelse, hun benyttede? Hvornår blev hun nogen sinde fortalt: „du fortolker ikke Skrifterne på den rette måde“? Hun gør tydeligt opmærksom på, at der ved verdens ende ville opstå en bevægelse af mennesker, som ville blive udrustet med Elias’ ånd og kraft, og der findes ingen legitim måde at hævde på, at hun mente, at denne bevægelse med den tredje engels høje råb fandt sted på det tidspunkt, da hun profeterede om den fremtidige åbenbarelse af Elias’ kraft. De laodikeiske adventistiske teologer vil få deres hjord til at tro, at søster White „henviste“ til „sin egen erfaring“ som en opfyldelse af profeten Elias, der skulle udsendes før Herrens store og frygtelige dag.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Se, jeg vil sende jer profeten Elias, før Herrens store og frygtelige dag kommer. Malakias 4,5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Et profetisk kendetegn ved Elias som symbol er, at han fremviser en bibelsk metodologi, som står i modsætning til fablerne fra et præsteskab, der øser fabler om skikke og traditioner ud. Hans værk med at berede vejen (dette er vejen, vandrer på den) fuldbyrdes ved den bibelske metodologi, som modsætter sig et fordærvet præsteskabs læresætninger. Og ifølge de tre vidner, Elias, Johannes Døberen og Miller, sammen med Søster Whites vidnesbyrd om Elias’ dengang fremtidige fremtræden, vil han være en mand, ikke en kvinde. Når Palmonis og Alfa og Omegas metodologi forstås korrekt, erkendes den ikke blot som et sæt bibelske regler for fortolkningen af Skrifterne, men som en afskrift af Kristi karakter, som er Hans herlighed.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Og Herrens herlighed skal åbenbares, og alt kød skal tilsammen se den; thi Herrens mund har talt. Esajas 40,5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Kristi egen karakter er repræsenteret ved den metode, der skal anvendes i forståelsen af Hans Ord, for Han er Ordet.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
„Guds lov i helligdommen i himlen er det store ophav, hvoraf de forskrifter, der blev indgraveret på stentavlerne og nedskrevet af Moses i Pentateuken, var en ufejlbar gengivelse. De, som kom til forståelse af dette vigtige punkt, blev derved ledt til at se den guddommelige lovs hellige, uforanderlige karakter. De så, som aldrig før, kraften i Frelserens ord: ’Før himmel og jord forgår, skal ikke det mindste bogstav eller en eneste tøddel på nogen måde forgå af loven.’ Mattæus 5:18. Da Guds lov er en åbenbaring af Hans vilje, en afskrift af Hans karakter, må den bestå til evig tid, ’som et trofast vidne i himlen’. Ikke ét bud er blevet ophævet; ikke det mindste bogstav eller en eneste tøddel er blevet ændret. Salmisten siger: ’Til evig tid, Herre, står dit ord fast i himlen.’ ’Alle Hans befalinger står fast. De står ved magt for evigt og altid.’ Salme 119:89; 111:7, 8.” Mod den store strid, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Ligesom de ti bud er et uforanderligt aftryk af Kristi karakter, således er også reglerne for profetisk fortolkning et aftryk af hans karakter.
“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. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
Vi bør selv vide, hvad der udgør kristendommen, hvad der er sandhed, hvad den tro er, som vi har modtaget, hvad Bibelens regler er — de regler, der er givet os fra den højeste myndighed. Der er mange, som tror uden en begrundelse, hvorpå de kan bygge deres tro, uden tilstrækkeligt bevis for sagens sandhed. Hvis der fremføres en tanke, som stemmer overens med deres egne forudfattede meninger, er de straks rede til at antage den. De ræsonnerer ikke fra årsag til virkning; deres tro har intet ægte fundament, og i prøvelsens tid vil de erfare, at de har bygget på sandet.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
„Den, der hviler tilfreds i sin egen nuværende ufuldkomne kundskab til Skrifterne og mener, at dette er tilstrækkeligt til hans frelse, hviler i en skæbnesvanger vildfarelse. Der er mange, som ikke er grundigt udrustet med skriftmæssige argumenter, så de kan være i stand til at skelne vildfarelse og fordømme al den tradition og overtro, som er blevet udgivet for sandhed. Satan har indført sine egne forestillinger i tilbedelsen af Gud, for at han kunne fordærve enkeltheden i Kristi evangelium. Et stort antal, som gør krav på at tro den nærværende sandhed, ved ikke, hvad der udgør den tro, som én gang for alle blev overgivet til de hellige — Kristus i jer, herlighedens håb. De mener, at de forsvarer de gamle landemærker, men de er lunkne og ligegyldige. De ved ikke, hvad det vil sige at indvæve i deres erfaring og besidde kærlighedens og troens virkelige kraft. De er ikke nære bibelgranskere, men dovne og uopmærksomme. Når meningsforskelle opstår om Skriftens steder, falder disse, som ikke har studeret med et formål og ikke er afgjorte med hensyn til, hvad de tror, bort fra sandheden. Vi bør indprente alle nødvendigheden af flittigt at granske den guddommelige sandhed, så de må vide, at de ved, hvad sandhed er. Nogle gør krav på megen kundskab og føler sig tilfredse med deres tilstand, når de ikke har mere nidkærhed for værket, ikke mere brændende kærlighed til Gud og til de sjæle, for hvem Kristus døde, end om de aldrig havde kendt Gud. De læser ikke Bibelen [for] at tilegne sig marven og fedmen til deres egne sjæle. De føler ikke, at det er Guds røst, som taler til dem. Men dersom vi vil forstå frelsens vej, dersom vi vil se strålerne fra Retfærdighedens Sol, må vi studere Skrifterne med et formål, for Bibelens løfter og profetier kaster klare stråler af herlighed over den guddommelige genløsningsplan, hvilke store sandheder ikke bliver klart forstået.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
At være en kristen i egentlig forstand betyder at være lig Kristus. Teksten fastslår, at vi „selv bør vide, hvad der udgør kristendom“. Den siger, at vi „bør vide“, „hvad der er sandhed“. Vi „bør vide“, „hvad er den tro, som vi har modtaget“. Vi bør vide, „hvad Bibelens regler er—de regler, der er givet os af den højeste myndighed“. At være Kristuslig kræver, at man ved, hvad Bibelens regler er, som er givet os af den højeste myndighed. Uden disse regler kan vi ikke være Kristuslige, for de regler, der er givet af den højeste myndighed, er et afskrift af hans karakter.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Et andet kendetegn ved Elias er arbejdet med at berede vejen for pagtens sendebud. Elias repræsenterer det værk, der fuldbyrdes i løbet af en historie, hvor et tidligere udvalgt folk forbigås, samtidig med at et nyt udvalgt folk udvælges. Historien repræsenterer en renselsesproces, som frembringer et folk, der fremstilles som et rent offer, i modsætning til det tidligere urene udvalgte folk.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Se, jeg sender min budbærer, og han skal berede vejen for mig; og Herren, som I søger, skal pludselig komme til sit tempel, pagtens budbærer, som I har behag i; se, han kommer, siger Hærskarers Herre. Men hvem kan udholde hans kommes dag? og hvem kan bestå, når han åbenbarer sig? For han er som en guldsmeds ild og som tvætteres sæbe. Og han skal sidde som en smelter og renser af sølv; og han skal rense Levis sønner og lutre dem som guld og sølv, for at de kan bringe Herren et offer i retfærdighed. Da skal Judas og Jerusalems offer være Herren til behag, som i fordums dage og i tidligere år. Malakias 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Johannes Døberen banede vejen for, at Kristus pludselig kunne komme og rense sit tempel. Renselsen af templet ved begyndelsen og afslutningen af Kristi tjeneste var en opfyldelse af Malakias, kapitel tre. Johannes var den budbærer, som beredte vejen for pagtens budbærer til at rense Levis sønner.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. 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. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
”Ved renselsen af templet kundgjorde Jesus sin mission som Messias og påbegyndte sit værk. Det tempel, opført som bolig for det guddommelige Nærvær, var bestemt til at være en anskuelsesundervisning for Israel og for verden. Fra evige tider havde det været Guds hensigt, at ethvert skabt væsen, fra den strålende og hellige seraf til mennesket, skulle være et tempel for Skaberens iboende nærvær. På grund af synden ophørte menneskeheden med at være et tempel for Gud. Formørket og besmittet af det onde åbenbarede menneskets hjerte ikke længere den Guddommeliges herlighed. Men ved Guds Søns inkarnation opfyldes Himlens hensigt. Gud bor i menneskeheden, og ved frelsende nåde bliver menneskets hjerte atter hans tempel. Gud bestemte, at templet i Jerusalem skulle være et vedvarende vidnesbyrd om den høje bestemmelse, som står åben for enhver sjæl. Men jøderne havde ikke forstået betydningen af den bygning, som de betragtede med så stor stolthed. De overgav ikke sig selv som hellige templer for den guddommelige Ånd. Forgårdene i templet i Jerusalem, fyldt med larmen fra vanhellig handel, fremstillede alt for sandt hjertets tempel, besmittet af sanselig lidenskabs og vanhellige tankers nærvær. Ved at rense templet for verdens købere og sælgere kundgjorde Jesus sin mission til at rense hjertet for syndens besmittelse, — for de jordiske begær, de selviske lyster, de onde vaner, som fordærver sjælen. ’Herren, som I søger, skal pludselig komme til sit tempel, pagtens engel, som I længes efter; se, han kommer, siger Hærskarers Herre. Men hvem kan udholde den dag, da han kommer, og hvem kan bestå, når han åbenbarer sig? For han er som smelterens ild og som tvætterens lud. Han skal sidde og smelte og rense sølvet; han skal rense Levis sønner og lutre dem som guld og sølv.’ Malakias 3:1–3.” Messias, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Johannes Døberen var den budbærer, som beredte vejen for, at Kristus pludselig kunne komme og rense sit tempel, og William Miller udførte det samme forberedende værk for, at Kristus pludselig kunne komme til Det Allerhelligste den 22. oktober 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
„Kristi komme som vor ypperstepræst til det allerhelligste for renselsen af helligdommen, således som det fremstilles i Daniel 8,14; Menneskesønnens komme til Den gamle af dage, som det fremstilles i Daniel 7,13; og Herrens komme til sit tempel, forudsagt af Malakias, er beskrivelser af den samme begivenhed; og dette fremstilles også ved brudgommens komme til brylluppet, som Kristus beskriver i lignelsen om de ti jomfruer i Matthæus 25.“ The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Johannes og Miller var forbilleder på den renselse, som er skildret hos Malakias, og som nu fuldbyrdes i vor nuværende historie.
“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).
„Profeten siger: ‘Jeg så en anden engel stige ned fra himmelen; han havde stor myndighed, og jorden blev oplyst af hans herlighed. Og han råbte med vældig røst og sagde: Faldet, faldet er Babylon den store, og den er blevet et tilholdssted for dæmoner’ (Åbenbaringen 18:1, 2). Dette er det samme budskab, som blev givet af den anden engel. Babylon er faldet, ‘fordi hun gav alle folkeslagene at drikke af sin utugts vredes vin’ (Åbenbaringen 14:8). Hvad er denne vin?—Hendes falske læresætninger. Hun har givet verden en falsk sabbat i stedet for sabbatten i det fjerde bud og har gentaget den løgn, som Satan først fortalte Eva i Eden—sjælens naturlige udødelighed. Mange beslægtede vildfarelser har hun udbredt vidt og bredt, idet hun ‘lærer menneskebud som læresætninger’ (Mattæus 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.
„Da Jesus begyndte sin offentlige tjeneste, rensede Han Templet for dets vanhelligende besmittelse. Blandt de sidste handlinger i Hans tjeneste var den anden renselse af Templet. Således gives der i det sidste værk til verdens advarsel to særskilte kald til menighederne. Den anden engels budskab er: ‘Babylon er faldet, er faldet, den store stad, fordi hun gav alle folkene at drikke af sin utugts vredes vin’ (Åbenbaringen 14,8). Og i det høje råb i den tredje engels budskab høres en røst fra himlen sige: ‘Drag ud fra hende, mit folk, for at I ikke skal blive delagtige i hendes synder, og for at I ikke skal få del i hendes plager. For hendes synder har nået op til himmelen, og Gud har ihukommet hendes misgerninger’ (Åbenbaringen 18,4.5).“ Selected Messages, bog 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
De to tempelrenselser i Kristi tjeneste og de to tempelrenselser i Miller-bevægelsens historie var opfyldelser af Malakias kapitel tre og peger frem mod de to tempelrenselser, som begyndte den 11. september 2001, da New York Citys store bygninger blev revet ned ved et strejf af Gud, og den mægtige engel i Åbenbaringen atten steg ned for at oplyse jorden med sin herlighed. Blandt andet modbeviser dette det fad med fabler, som tilbydes af adventismens laodikæiske teologer, der hævder, at Ellen White var profeten Elias, som skulle komme før Herrens store og frygtelige dag. Den tempelrenselse, som finder sted, når englen i Åbenbaringen atten stiger ned, begyndte seksogfirs år efter, at Ellen White blev stedt til hvile.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Johannes Døberen og hans disciple, Miller og Milleriterne samt Future for America repræsenterer de budbringere, som bereder vejen for pagtens sendebud, så han pludselig kan komme til sit tempel og rense det for dets helligbrødeagtige vanhelligelse.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Elias repræsenterer som symbol et menneske. Han repræsenterer et menneske, kaldet ud fra det almindelige livs færd, og ikke en præstelig teolog. Hans tjeneste fremviser den rette bibelske metodologi, som er de regler, der er givet af den højeste myndighed. Hans tjeneste står i konfrontation med det nuværende laodikeiske præsteskabs metodologi af fabler, skikke og traditioner. Han bereder vejen for en renselsesproces, der oprejser et nyt udvalgt folk af levningerne af et udvalgt folk, som forbigås. Renselsesprocessen er sat inden for rammerne af, at den sker pludseligt.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Elias repræsenterer også en tjeneste og et værk, som Gud særskilt opretter og identificerer som Guds eksklusive tjeneste.
We will demonstrate this in the history of the Millerites in the next article.
Vi vil påvise dette i den næste artikel gennem milleritternes historie.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Og det skete ved tiden for aftenofferet, at profeten Elias trådte frem og sagde: Herre, Abrahams, Isaks og Israels Gud, lad det på denne dag blive kendt, at du er Gud i Israel, og at jeg er din tjener, og at jeg har gjort alle disse ting efter dit ord. 1 Kong 18,36.