We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Razmatrali smo trostruke primjene proročanstva. To činimo s ciljem da utvrdimo kako je Gospodin, kada je pri „vremenu svršetka“ 1989. godine, slomom Sovjetskoga Saveza, otpečatio posljednjih šest redaka jedanaestoga poglavlja Daniela, došlo do „umnoženja znanja“ koje je trebalo iskušati taj naraštaj Božjega naroda.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
A on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti i ubijeliti i biti iskušani; a bezbožnici će činiti bezbožno; i nijedan od bezbožnika neće razumjeti, nego će mudri razumjeti. Daniel 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Kad god Lav iz plemena Judina otpečati neku istinu, Sotona nastoji pružiti otpor poruci. Otpor podignut protiv istina otkrivenih u tim završnim redcima jedanaestog poglavlja Daniela prisilio je na dublje proučavanje istina povezanih s tim redcima, kako ne bi opstala posvećena obrana protiv zabluda koje su bile iznesene da potkopaju otkrivene istine. Jedno od načela koje je u tijeku te rasprave bilo izneseno na vidjelo bila je trostruka primjena proročanstva. Ono je najprije bilo prepoznato u vezi s nužnošću da se ispravno razumije što u Danielovoj knjizi predstavlja „svagdašnja“ (poganstvo) te koja je ispravna povijest povezana s „ukidanjem svagdašnje“ (508. po Kr.).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Prepoznavanje triju pustošećih sila kao okvira proročanstva, usporedno s milleritskim okvirom proročanstva kao prve dvije pustošeće sile, te milleritsko poistovjećivanje „svagdašnje žrtve” s poganstvom pružili su povijest usklađenu s posljednjih šest redaka jedanaestog poglavlja Daniela, kako je sestra White rekla da treba biti. Tako je otpor protiv nezapečaćenog znanja u vrijeme svršetka 1989. godine proizveo veću svjetlost, kako se znanje umnažalo, a također je utvrdio posebna pravila za kretanje vijesti trećega anđela, koja su bila usporedna s razvojem određenih proročkih pravila što ih je William Miller sastavio i primijenio u pokretu prvoga anđela.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Razmotrili smo trostruku primjenu triju Rimova, tri pada Babilona i tri Ilije te se sada bavimo trojicom glasnika koji pripravljaju put Glasniku Saveza. Ustanovili smo tijesno preklapanje i paralelu triju Rimova s tri pada Babilona, kao i tijesnu paralelu s tri Ilije i trojicom glasnika koji pripravljaju put. U posljednjim danima i William Miller i Future for America predstavljaju trećega Iliju, a također i trećega glasnika koji pripravlja put. Isus uvijek prikazuje svršetak neke stvari početkom neke stvari, a pokret prvoga anđela usporedan je s pokretom trećega anđela.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
„Bog je porukama iz Otkrivenja 14 dao njihovo mjesto u nizu proročanstva, i njihovo djelo ne smije prestati sve do završetka povijesti ove zemlje. Poruke prvoga i drugoga anđela još su uvijek istina za ovo vrijeme i trebaju teći usporedo s ovom koja slijedi. Treći anđeo objavljuje svoje upozorenje snažnim glasom. ‘Nakon toga’, rekao je Ivan, ‘vidjeh drugoga anđela kako silazi s neba, koji ima veliku vlast, i zemlja se prosvijetli od njegove slave.’ U tom prosvjetljenju sjedinjena je svjetlost sve tri poruke.” The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Pokret prvoga i drugoga anđela predvodio je William Miller. Sestra White prepoznaje Millera kao „izabranoga glasnika“.
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
„William Miller uznemiravao je Sotonino kraljevstvo, a nadneprijatelj je nastojao ne samo suzbiti učinak poruke, nego i uništiti samoga glasnika.“ Spirit of Prophecy, svezak 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Ona također utvrđuje da su Millera predoznačavali i Ilija i Ivan Krstitelj.
“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.” Early Writings, 233.
„Tisuće su bile navedene da prihvate istinu koju je propovijedao William Miller, a sluge Božje bile su podignute u duhu i sili Ilijinoj da objave tu poruku. Poput Ivana, Isusova preteče, oni koji su propovijedali ovu svečanu poruku osjećali su se primoranima položiti sjekiru na korijen stabla i pozvati ljude da donose plodove dostojne pokajanja.“ Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Ivan Krstitelj, koji je prema Isusu bio drugi Ilija, bio je također prvi glasnik koji je trebao pripraviti put Glasniku Saveza. Stoga je očito da će pokret trećega anđela imati „izabranoga glasnika“. Taj će glasnik biti bio predočen Ilijom, Ivanom Krstiteljem i Williamom Millerom. Zajedno s Millerom, ta dva izabrana glasnika predstavljaju početak i završetak pokreta triju anđela iz četrnaestoga poglavlja Otkrivenja, te time zajedno predstavljaju i trećega Iliju kao i trećega glasnika koji treba pripraviti put Glasniku Saveza.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Odbaciti poruku bilo početnog bilo završnog izabranog glasnika znači smrt, a poruka Future for America temelji se na proročkoj primjeni načela „red po red“, što je metodologija pozne kiše. Primjenom načela „red po red“ utvrđuje se da je mileritski pokret predoznačio pokret Future for America. Jedan od putokaza mileritske povijesti jest William Miller, „izabrani glasnik“. Odbaciti taj putokaz znači odbaciti poruku, pa se početkom i završetkom adventizma utvrđuje da je odbacivanje glasnika također odbacivanje poruke, jer poruka prepoznaje izabranog glasnika. Stoga, odbaciti poruku znači odbaciti glasnika i obratno. Bez plesača nema plesa.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
„Bila sam upućena natrag na objavu prvoga Kristova dolaska. Ivan je bio poslan u duhu i sili Ilijinoj da pripravi put Isusu. Oni koji su odbacili Ivanovo svjedočanstvo nisu imali koristi od Isusova naučavanja. Njihovo protivljenje poruci koja je unaprijed navijestila Njegov dolazak dovelo ih je u položaj u kojem nisu mogli spremno primiti ni najsnažnije dokaze da je On Mesija. Sotona je vodio one koji su odbacili Ivanovu poruku da odu još dalje, da odbace i razapnu Krista. Time su se doveli u stanje u kojem nisu mogli primiti blagoslov na dan Pedesetnice, koji bi ih poučio putu u nebesko Svetište. Razdiranje hramskoga zastora pokazalo je da se židovske žrtve i obredi više neće primati. Velika Žrtva bila je prinesena i prihvaćena, a Duh Sveti koji je sišao na dan Pedesetnice prenio je misli učenika sa zemaljskoga svetišta na nebesko, kamo je Isus ušao svojom vlastitom krvlju, da izlije na svoje učenike dobrobiti svoje pomirbene žrtve. No Židovi su ostali u potpunoj tami. Izgubili su svu svjetlost koju su mogli imati o planu spasenja i još su se uvijek uzdali u svoje beskorisne žrtve i prinose. Nebesko Svetište zauzelo je mjesto zemaljskoga, ali oni nisu imali nikakva znanja o toj promjeni. Stoga nisu mogli imati koristi od Kristova posredovanja u Svetome mjestu.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
„Mnogi s užasom gledaju na postupak Židova u odbacivanju i razapinjanju Krista; i dok čitaju povijest Njegova sramotnog zlostavljanja, misle da ga ljube i da ga ne bi zanijekali kao Petar niti ga razapeli kao Židovi. No Bog, koji čita srca svih, stavio je na kušnju tu ljubav prema Isusu za koju su tvrdili da je osjećaju. Cijelo je Nebo s najdubljim zanimanjem pratilo kako je prihvaćena poruka prvoga anđela. Ali mnogi koji su tvrdili da ljube Isusa i koji su prolijevali suze dok su čitali izvještaj o križu, izrugivali su se radosnoj vijesti o Njegovu dolasku. Umjesto da poruku prime s radošću, proglasili su je zabludom. Mrzili su one koji su ljubili njegov dolazak i isključili ih iz crkava. Oni koji su odbacili prvu poruku nisu mogli imati koristi od druge; niti su imali koristi od ponoćnog poklika, koji ih je trebao pripraviti da vjerom uđu s Isusom u Svetinju nad svetinjama nebeskog svetišta. A odbacivanjem dviju prethodnih poruka toliko su pomračili svoj razum da ne mogu vidjeti nikakvu svjetlost u poruci trećega anđela, koja pokazuje put u Svetinju nad svetinjama. Vidjela sam da su, kao što su Židovi razapeli Isusa, tako i nazivne crkve razapele ove poruke, i stoga nemaju nikakva znanja o putu u Svetinju nad svetinjama, niti mogu imati koristi od Isusova posredovanja ondje. Poput Židova, koji su prinosili svoje beskorisne žrtve, oni upućuju svoje beskorisne molitve odjeljku koji je Isus napustio; a Sotona, zadovoljan tom obmanom, uzima na sebe religiozan karakter i usmjerava umove tih takozvanih kršćana k sebi, djelujući svojom silom, svojim znacima i lažnim čudesima, kako bi ih učvrstio u svojoj zamci.” Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Oni „koji su odbacili Ivanovo svjedočanstvo nisu imali koristi od Isusovih učenja”, a oni „koji su odbacili prvu poruku nisu mogli imati koristi od druge; niti su imali koristi od ponoćnoga pokliča.” Ivanova je služba prethodila Kristovu krštenju, nakon čega je ubrzo, na početku svoje službe, očistio Hram. Millerova je služba pripremila put da Krist očisti sinove Levijeve kada je iznenada došao 22. listopada 1844. U bilo kojem od ta dva svjedočanstva, odbacivanje glasnika koji pripravlja put izjednačuje se sa smrću.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Pročišćenje i očišćenje koje je Krist izvršio u svojem djelu kao Glasnik Saveza bilo je s ciljem da podigne narod koji će izvršiti djelo nošenja poruke spasenja svijetu. To je djelo dovršeno unaprijed u odnosu na vremensko razdoblje koje predstavlja početak izvršne presude. Razorenje Jeruzalema u povijesti učenika predstavlja izvršnu presudu, a adventizam se odvratio od svoje odgovornosti da izvrši to djelo, ali ih je Gospod pokušao sabrati. On je vodio svoj narod da objavi kartu iz 1850. godine kao grafički prikaz poruke koju su mogli odnijeti svijetu.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
„Nije bila Božja volja da Izrael luta četrdeset godina pustinjom; On ih je želio povesti izravno u zemlju kanaansku i ondje ih utvrditi kao svet i sretan narod. Ali ‘ne mogoše ući zbog nevjere’. Hebrejima 3,19. Zbog svojega otpadništva i apostazije pomriješe u pustinji, a drugi bijahu podignuti da uđu u Obećanu Zemlju. Na isti način, nije bila Božja volja da dolazak Kristov bude tako dugo odgođen i da Njegov narod ostane toliko godina u ovom svijetu grijeha i žalosti. Ali nevjera ih je odvojila od Boga. Budući da su odbili izvršiti djelo koje im je On odredio, drugi bijahu podignuti da objave poruku. Iz milosti prema svijetu Isus odgađa svoj dolazak, da bi grešnici imali priliku čuti upozorenje i u Njemu naći utočište prije nego što se izlije Božji gnjev.” Velika borba, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Da je adventizam samo čvrsto održao svoju vjeru, „njihovo bi djelo bilo dovršeno.”
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
„Da su adventisti, nakon velikoga razočaranja 1844. godine, čvrsto držali svoju vjeru i složno nastavili slijediti otvarajuću Božju providnost, primajući poruku trećega anđela i u sili Duha Svetoga objavljujući je svijetu, vidjeli bi Božje spasenje; Gospodin bi silno djelovao s njihovim naporima, djelo bi bilo dovršeno i Krist bi već odavno došao primiti svoj narod u njegovu nagradu. Ali u razdoblju sumnje i nesigurnosti koje je uslijedilo nakon razočaranja, mnogi od adventnih vjernika napustili su svoju vjeru.... Tako je djelo bilo ometeno, a svijet je ostavljen u tami. Da se cijelo adventističko tijelo ujedinilo na Božjim zapovijedima i vjeri Isusovoj, kako bi silno drukčija bila naša povijest!“ Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
U proljeće 1844. Glasnik Saveza očistio je mileritski pokret, a zatim je u jesen donio poruku trećega anđela. Miller, njegova poruka i pokret koji je predstavljao, ispunili su prispodobu o deset djevica. Na taboru u Exeteru, New Hampshire, stigla je poruka Ponoćnoga pokliča i za samo dva kratka mjeseca pokazalo se koje su od djevica imale ulje. Dvije su se skupine očitovale, a treći je anđeo stigao s porukom u svojoj ruci koju je trebalo pojesti, ali su mudre djevice „prepustile svoju vjeru” u „razdoblju sumnje i neizvjesnosti.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
„Razdoblje sumnje i neizvjesnosti“ bilo je predočeno učenicima pri Njegovoj smrti, ali je trećega dana počeo otvarati svojim učenicima poruku o svojem uskrsnuću, i oni nisu „napustili svoju vjeru“. Razdoblje sumnje i neizvjesnosti za mudre djevice u pokretu poruka prvoga i drugoga anđela trajalo je otprilike tri godine, nakon čega je Gospodin otkrio sestri White da je ispružio svoju ruku kako bi ponovno sabrao Ostatak svojega naroda. Poveo je svoj narod da započne svoje izdavačko djelo i da izradi Habakukovu drugu ploču, ali „mnogi adventni vjernici napustili su svoju vjeru.... Tako je djelo bilo ometano, a svijet je ostavljen u tami.“
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
Godine 1849. William Miller, izabrani vjesnik poruke prvoga i drugoga anđela, položen je na počinak. Da su mudre djevice 22. listopada 1844. „čvrsto držale svoju vjeru i zajednički nastavile slijediti otvarajuću Božju providnost“, Gospodin bi podignuo drugoga vjesnika u duhu i sili Ilijinoj. Umjesto toga, „Kristov dolazak“ bio je „odgođen i Njegov bi narod“, „na sličan način“ kao drevni Izrael, „ostao“ „mnogo godina u ovom svijetu grijeha i žalosti“.
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Sto dvadeset i šest godina nakon pobune iz 1863. godine, Gospodin je podigao izabranog glasnika trećega anđela. Njegovo je djelo bilo i pripraviti put Glasniku Saveza da iznenada dođe u svoj hram i da stupi u saveznički odnos sa sto četrdeset i četiri tisuće tijekom završnih prizora istražnoga suda, ali i iznijeti poruku koja se suprotstavlja trostrukom savezu Ahaba, Izebele i njezinih proroka u razdoblju izvršnoga suda, koje započinje uskoro nadolazećim nedjeljnim zakonom.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Treći glasnik koji pripravlja put predstavlja djelo, poruku, glasnika i pokret tijekom završnih prizora Istražnoga suda. Treći Ilija predstavlja djelo, poruku, glasnika i pokret tijekom završnih prizora Izvršnoga suda. Poruka glasnika koji pripravlja put, i poruka Ilije, jest poruka trećega od triju Jao iz Otkrivenja, poglavlja osam do jedanaest.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
U povijesti koju predstavlja glasnik koji pripravlja put, poruka trećega Jao predstavlja Trubu koja poziva laodicejski adventizam da „kupi od mene zlata u ognju okušana, da se obogatiš; i bijele haljine, da se odjeneš i da se ne pokaže sramota tvoje golotinje; i pomaži oči svoje mašću za oči, da vidiš.” To je poruka Božje ljubavi koja Božjem narodu pokazuje njihove prijestupe, jer „koje god” On ljubi, njih „kara i odgaja.” To je poruka Kristove pravednosti koja poziva ljude da prihvate Njegov karakter, koji se očituje u vremenskom razdoblju kada Glasnik Saveza izvršava djelo čišćenja hrama duše, i stoga On one koje ljubi poziva da očituju Njegov karakter i da budu „dakle revni i pokaju se,” jer je „na” vratima razdoblja, koja predstavljaju svršetak vremena milosti, gdje će On laodicejski adventizam „izbljuvati iz” svojih „usta.” Ta vrata razdoblja jesu vrata koja On „otvara, i nitko ne zatvara; i zatvara, i nitko ne otvara.”
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Postoji prividno proturječje koje se razrješava primjenom načela „redak na redak“, no mnogi možda neće ni prepoznati to prividno proturječje. Kada se razriješi, ono unosi jasnoću u prijelaz s istražnog na izvršni sud, koji se zbiva pri uskoro nadolazećem zakonu o nedjelji. Razrješava se prihvaćanjem da Pedesetnica predstavlja prasliku uskoro nadolazećeg zakona o nedjelji u Sjedinjenim Državama. Kako bismo dovršili naše razmatranje trećega glasnika koji priprema put kao simbola u istražnom sudu, nasuprot tomu da je treći Ilija simbol izvršnoga suda, pozabavit ćemo se tim prividnim proturječjem.
We will continue this study in the next article.
Ovo ćemo proučavanje nastaviti u sljedećem članku.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
„Anđeo koji se ujedinjuje u objavljivanju poruke trećega anđela treba obasjati svu zemlju svojom slavom. Ovdje je prorečen rad svjetskih razmjera i neobične snage. Adventni pokret od 1840. do 1844. bio je slavno očitovanje Božje sile; poruka prvoga anđela bila je prenesena na svaku misionarsku postaju u svijetu, a u nekim je zemljama vladalo najveće vjersko zanimanje kakvo je zabilježeno u ijednoj zemlji od reformacije šesnaestoga stoljeća; ali sve to treba nadmašiti silni pokret pod posljednjim upozorenjem trećega anđela.״
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
„Djelo će biti slično onomu na Dan Pedesetnice. Kao što je „rana kiša“ dana u izlijevanju Duha Svetoga na početku evanđelja, da bi uzrokovala nicanje dragocjenoga sjemena, tako će „kasna kiša“ biti dana na njegovu završetku za sazrijevanje žetve. „Tada ćemo poznati, ako ustrajemo da poznamo Gospoda: izlazak mu je pripravljen kao zora; i doći će nam kao kiša, kao kasna i rana kiša zemlji.“ Hošea 6,3. „Radujte se dakle, sinovi Siona, i veselite se u Gospodu, Bogu svojemu, jer vam je dao ranu kišu umjereno, i učinit će da za vas siđe dažda, rana kiša i kasna kiša.“ Joel 2,23. „U posljednje dane, govori Bog, izlit ću od svojega Duha na svako tijelo.“ „I dogodit će se da će se spasiti tko god prizove ime Gospodnje.“ Djela 2,17.21.`
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
„Veliko djelo evanđelja ne smije završiti s manjim očitovanjem Božje sile od onoga koje je obilježilo njegov početak. Proročanstva koja su se ispunila u izlijevanju ranoga dažda pri otvaranju evanđelja, ponovno se trebaju ispuniti u kasnome daždu pri njegovu završetku. To su ‘vremena okrjepe’ kojima se apostol Petar unaprijed radovao kada je rekao: ‘Pokajte se dakle i obratite se da se izbrišu grijesi vaši, kada dođu vremena okrjepe od lica Gospodnjega; i poslat će Isusa.’ Djela 3,19.20.” Velika borba, 611.