The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Sjeverno i južno kraljevstvo bili su raspršeni pod Božjom srdžbom dvije tisuće petsto i dvadeset godina kao ispunjenje prekršenoga Saveza iz Levitske knjige dvadeset i pet i dvadeset i šest. Četrdeset i šest godina između završetka prve i posljednje srdžbe predstavljalo je sabiranje ta dva kraljevstva u jedno kraljevstvo duhovnoga suvremenog Izraela godine 1844. Sabiranje tih dvaju naroda bilo je predočeno s dva štapa koja je Ezekiel sastavio u jedno i s dva štapa koje je skupila udovica iz Sarepte u izvještaju o Iliji. Dana 22. listopada 1844. završila je proročanska povijest sjevernoga i južnoga kraljevstva te je time ponovila povijest početka tih dvaju kraljevstava.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Jeroboam je uspostavio krivotvoren sustav bogoštovlja u sjevernom kraljevstvu kako bi spriječio svoje podanike da putuju u Judu i štuju Boga u svetištu u Jeruzalemu.

And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

I Jeroboam reče u svome srcu: Sada će se kraljevstvo vratiti domu Davidovu. Ako ovaj narod bude odlazio gore prinositi žrtve u Domu Gospodnjem u Jeruzalemu, tada će se srce ovoga naroda opet obratiti njihovu gospodaru, Roboamu, kralju Judinu; i ubit će me te se vratiti Roboamu, kralju Judinu. Nato se kralj posavjetova i načini dva zlatna teleta, pa im reče: Previše vam je ići gore u Jeruzalem; evo tvojih bogova, Izraele, koji su te izveli iz zemlje egipatske. I jednoga postavi u Betelu, a drugoga stavi u Danu. I ta stvar postade grijeh; jer je narod odlazio klanjati se pred jednim, sve do Dana. I načini dom uzvišica i postavi svećenike iz najnižega sloja naroda, koji nisu bili od sinova Levijevih. I Jeroboam ustanovi blagdan u osmome mjesecu, petnaestoga dana u mjesecu, nalik blagdanu koji je u Judi, i prinosio je na žrtveniku. Tako učini u Betelu, prinoseći žrtve teladi koju je načinio; i postavi u Betelu svećenike uzvišica koje je načinio. Tako je prinio na žrtveniku koji je načinio u Betelu petnaestoga dana osmoga mjeseca, upravo u mjesecu koji je smislio u svome srcu; i ustanovi blagdan sinovima Izraelovim; te je prinosio na žrtveniku i palio kad. 1 Kraljevima 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Njegov sustav bogoštovlja bio je tipski prikaz katolicizma (poganstva), jer je, kao i u Aronovoj pobuni, uspostavio lik zvijeri i zvijeri. Dva teleća lika bila su načinjena od zlata, što simbolizira Babilon. Likovi su bili posvećeni egipatskim bogovima, koji su bili označeni onako kako ih je i Aron označio: kao „bogove koji su ih izveli iz zemlje egipatske“. Sagradio je dva žrtvenika u dva grada, koji, promatrani zajedno, predstavljaju spoj Crkve (Betel) i države (Dan). Ti su žrtvenici bili krivotvorine pravoga žrtvenika, koji je Krist, kao što i katolicizam tvrdi da je Kristov zemaljski predstavnik. Uspostavio je iskvareno svećenstvo, kao što su i svećenici katolicizma. Odabrao je dan za svoju bogoslužnu službu koji je bio izričito različit od dana bilo kojeg od Božjih istinskih blagdana, predstavljajući tako spor oko pravoga i lažnoga dana bogoštovlja.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Prilikom uspostave svojega lažnog sustava bogoslužja, Bog je poslao proroka iz Jude da ukori njegov krivotvoreni sustav bogoslužja.

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

I gle, dođe čovjek Božji iz Jude po riječi Gospodnjoj u Betel; a Jeroboam stajaše kraj žrtvenika da kadi. I povika protiv žrtvenika po riječi Gospodnjoj i reče: O žrtveniče, žrtveniče, ovako veli Gospod: Evo, rodit će se dijete domu Davidovu, po imenu Jošija; i na tebi će prinijeti svećenike uzvišica koji na tebi kade, i ljudske će se kosti spaliti na tebi. I dade znakovlje istoga dana govoreći: Ovo je znak koji je Gospod izrekao: Evo, žrtvenik će se raspuknuti, i pepeo što je na njemu prosut će se. 1 Kraljevima 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Prorok iz Jude proglasio je trostruko proroštvo koje je označavalo buduće rođenje kralja Jošije. Prorekao je da će Jošija pobiti opake svećenike koji su služili kod krivotvorenoga žrtvenika te da će Jošija također spaliti ljudske kosti na tome istom žrtveniku. Također je Jeroboamu dao znak, objavljujući da će se Jeroboamov žrtvenik raspuknuti i da će se pepeo prosuti. Sve se to ispunilo prema Riječi Gospodnjoj, ali kada je Jeroboam čuo prorokov navještaj, razgnjevio se i nastojao obračunati se s prorokom, no Bog je imao vlast nad svime.

And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

I dogodi se, kad je kralj Jeroboam čuo riječ čovjeka Božjega, koji je vikao protiv žrtvenika u Betelu, da je pružio ruku sa žrtvenika govoreći: Uhvatite ga. I ruka koju je pružio protiv njega usahnula je, tako da je nije mogao ponovno privući k sebi. A i žrtvenik se raspuknuo, i pepeo se prosuo sa žrtvenika, prema znaku koji je čovjek Božji dao riječju Gospodnjom. 1. Kraljevima 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Znak se odmah ispunio, a Jeroboamova je ruka bila oduzeta.

And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

I kralj odgovori i reče čovjeku Božjemu: Umoli sada lice Gospoda, Boga svojega, i pomoli se za me, da mi se opet povrati ruka. I čovjek Božji umoli Gospoda, te se kralju opet povrati ruka i posta kao što je prije bila. Tada kralj reče čovjeku Božjemu: Pođi sa mnom kući, i okrijepi se, pa ću ti dati nagradu. A čovjek Božji reče kralju: Kad bi mi dao i polovicu doma svojega, ne bih pošao s tobom, niti bih jeo kruha ni pio vode na ovome mjestu; jer mi je tako zapovjeđeno riječju Gospodnjom: Ne jedi kruha, niti pij vode, niti se vraćaj istim putem kojim si došao. Tako on pođe drugim putem i ne vrati se putem kojim bijaše došao u Betel. 1 Kraljevima 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Isus uvijek prikazuje svršetak nečega početkom nečega, a početak sjevernoga i južnoga kraljevstva doslovnoga drevnoga Izraela završava u povijesti u kojoj su dva štapa sjedinjena u jedan štap, predstavljajući narod duhovnoga suvremenoga Izraela.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

U povijesti u kojoj su dva štapa bila sjedinjena, u vrijeme svršetka 1798. godine započeo je trostupanjski proces kušnje. Oba štapa (kraljevstva) bila su sabirana uoči izlijevanja Duha Svetoga u Ponoćnom pokliča. Prilikom prvog razočaranja u proljeće 1844. protestanti nisu položili kušnju te su postali kćeri katolicizma, ponavljajući tako uspostavu krivotvorenog sustava bogoštovlja, kao što je to bilo predočeno Jeroboamom.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Protestantska reformacija bila je djelo koje je Bog izvršio kako bi crkvu u pustinji izveo iz praznovjerja, predaja i običaja Rimske crkve. Od vremena Martina Luthera otkrivalo se sve više istina koje su bludnicu iz Tira prepoznavale kao ništa drugo doli poganski sustav bogoštovlja prekriven lažnim ispovijedanjem kršćanstva. Gospodnja je namjera bila izvesti svoj zarobljeni narod iz tame, kao što je učinio kada je Njegov narod bio u ropstvu u Egiptu. Izbavio ih je iz egipatskoga ropstva da bi im dao svoj zakon. Odbijanje protestanata da slijede sve veću svjetlost spoznaje koja je bila otpečaćena 1798. spriječilo ih je da prepoznaju zakon i pravo Kristovo djelo u Svetištu 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Njihovo odbacivanje poruke o času suda predstavljalo je njihovo postajanje kćerima Rimske crkve, a zatim su podigli lažni sustav bogoslužja koji je u Svetome pismu prepoznat kao lažni prorok (otpadnički protestantizam). Vjerni mileriti koji su 22. listopada 1844. vjerom ušli u Svetinju primili su svjetlo trećega anđela i uputili ukor lažnom sustavu bogoslužja koji se izjašnjava kao protestantski, dok se drži glavne predaje poganstva, a to je štovanje sunca. Prorok iz Jude predoznačavao je mileritski adventizam koji je prepoznao i objavio poruku trećega anđela koja je stigla 22. listopada 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Suočen s Jeroboamovim zahtjevom da prorok dođe u njegov dom i okrijepi se, prorok je iznio posebne upute koje mu je bio dao Gospodin. Ta je zapovijed također bila dana milleritskom adventizmu. Zapovijed je glasila da se ne vraćaju putem kojim su došli, a milleritski adventizam bio je izišao iz protestantskih denominacija. Od protestanata su se bili odvojili pri prvom razočaranju u proljeće 1844., a Jeremija pruža primjer istovjetnih uputa koje su bile dane judejskom proroku.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Nađoše se riječi tvoje, i ja ih pojedoh; i riječ tvoja bijaše mi radost i veselje srcu mojemu, jer sam nazvan tvojim imenom, Gospode, Bože nad vojskama. Ne sjedoh u zbor podrugljivaca niti se veselih; sjedoh sam zbog ruke tvoje, jer si me ispunio gnjevom. Zašto je bol moja neprestana i rana moja neizlječiva, koja ne pristaje da bude iscijeljena? Hoćeš li mi ti biti posve kao varalica, kao vode koje presušuju? Zato ovako veli Gospod: Ako se vratiš, opet ću te dovesti, i stajat ćeš preda mnom; i ako odijeliš dragocjeno od ništavnoga, bit ćeš kao usta moja; neka se oni vrate k tebi, ali ti se ne vraćaj k njima. I učinit ću te ovomu narodu tvrdim mjedenim zidom; i borit će se protiv tebe, ali te neće nadvladati, jer sam ja s tobom da te spasim i da te izbavim, govori Gospod. I izbavit ću te iz ruke opakih i otkupit ću te iz ruke strašnih. Jeremija 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Pri ispunjenju vremenskoga proročanstva drugoga Jaoa, 11. kolovoza 1840., silni anđeo iz Otkrivenja deset siđe s malom knjigom otvorenom u svojoj ruci, a Ivanu bijaše rečeno da pođe, uzme knjigu i pojede je. Jeremija predstavlja one koji su u toj točki povijesti pojeli malu knjigu, i riječi bijahu slatke kao med, jer bijahu „radost i veselje“ njegova „srca“. Ali zbog Božje „ruke“ Jeremija bijaše „ispunjen“ „gnjevom“, bijaše „ranjen“ i u „trajnoj boli“. Zbog Božje „ruke“ Jeremija je naznačio da je Bog Jeremiji bio „kao lažac“ i kao „presahle vode“. Gospodin je držao svoju „ruku“ nad pogreškom u nekim brojkama na karti iz 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Jeremija predstavlja prvo razočaranje milerita, kada je Habakukovo viđenje kasnilo. Onima koje predstavlja Jeremija činilo se da je poruka, koja je prikazana kao „kiša“, iznevjerila. No Habakuk je rekao: „jer je viđenje još za određeno vrijeme, ali na svršetku će progovoriti i neće slagati; ako i oklijeva, čekaj ga; jer će zacijelo doći, neće zakasniti.“ Jeremija je mislio da je Bog slagao i da je poruka (kiša) iznevjerila, ali ona je samo kasnila.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Tada je Bog uputio Jeremiju da će, „ako se obratiš, učinit ću da se vratiš i stajat ćeš preda mnom; i ako izneseš dragocjeno iz bezvrijednoga, bit ćeš kao moja usta; neka se oni vrate k tebi, a ti se ne vraćaj k njima.” Nakon razočaranja, Jeremija predstavlja Božji narod koji se mora vratiti u službu Gospodnju i otresti obeshrabrenje koje je nastalo kada se činilo da je poruka podbacila. Ako bi Jeremija ispunio određene uvjete, Bog bi mu dopustio da bude Njegov glasnogovornik.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Još je važnije za naše proučavanje u ovome trenutku ono što je Bog rekao Jeremiji u vezi sa „zborom podrugljivaca” koji su se „radovali” zbog njegova razočaranja. Rekao je Jeremiji da se podrugljivci mogu vratiti Jeremiji, ali da se on nikada ne smije vratiti njima. Jeremija je predstavljao one koji su stajali nasuprot protestantima koji su upravo odabrali vratiti se u okrilje katolicizma te su postali kćeri Babilona, lažni proroci Baala i Aštarote. Jeremija je predstavljao judejskog proroka koji je na istoj točki u proročkoj liniji ukorio Jeroboamov lažni sustav bogoštovlja na početku sjevernoga kraljevstva, predočujući tako uvođenje lažnoga sustava bogoštovlja koji je bio slika katolicizma na kraju povijesti sjevernoga kraljevstva. Prorok je rekao Jeroboamu, kada je Jeroboam ponudio sklapanje saveza, da ne smije ni jesti, ni piti, niti se vratiti putem kojim je došao.

And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

A kralj reče čovjeku Božjemu: Pođi sa mnom kući, okrijepi se, i dat ću ti nagradu. A čovjek Božji reče kralju: Kad bi mi dao polovicu svoje kuće, ne bih pošao s tobom, niti bih na ovome mjestu jeo kruha ni pio vode; jer mi je tako zapovjeđeno riječju Gospodnjom, govoreći: Ne jedi kruha, niti pij vode, niti se vraćaj istim putem kojim si došao. 1 Kraljevima 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Izričaj judejskoga proroka usklađen je s djelovanjem lažnih proroka Baala i Aštarte u izvještaju o Iliji. Naravno, povijest milerita također je povijest Ilije, jer je Miller bio Ilija. U izvještaju o Iliji proroci Baala i Aštarte izveli su ples obmane, koji je bio razotkriven kao ludost kada je oganj sišao od Boga i spalio Ilijinu žrtvu, predočujući tako izlijevanje Duha Svetoga u ponoćnom pokliku mileritske povijesti. Sučeljavanje te povijesti predstavljalo je sučeljavanje drugoga Ilije, a to je bio Ivan Krstitelj, tijekom plesa obmane što ga je izvela kći Herodijadina (Saloma). Herodijadu je predočavala Izebela, a Izebela je simbol Katoličke crkve.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Godine 1844. protestantske su crkve postale Saloma, kći Herodijade (Jezabele). U plesu obmane Herod je obećao polovicu svojega kraljevstva, i to je učinio na svoj rođendan, tipološki predoznačujući posljednje dane kada se deset kraljeva, koji su predoznačeni Ahabom (kraljem deset sjevernih kraljevstava), slože dati svoje kraljevstvo papinstvu (Jezabeli). Davanje „polovice svojega kraljevstva” simbol je saveza, a prorok iz Judeje jasno je obavijestio Jeroboama da nikada neće sklopiti savez s otpalim kraljem niti poduprijeti njegov krivotvoreni sustav bogoštovlja.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

To je također ono što je Gospodin rekao Jeremiji, kada je kazao da se „zbor podrugljivaca” (otpadnički protestantizam) može vratiti Jeremiji, ali da se Jeremija nikada ne smije vratiti njima, niti se vratiti putem kojim je došao. No judejski je prorok učinio upravo to, jer ga je prevario lažni i lažljivi prorok prije nego što se vratio u Judeju — prije nego što je dovršio djelo koje mu je bilo povjereno.

Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

A u Betelu je prebivao jedan star prorok; i dođoše njegovi sinovi te mu pripovjediše sva djela što ih je čovjek Božji toga dana učinio u Betelu; i riječi koje je govorio kralju, i to ispripovjediše svome ocu. A njihov im otac reče: Kojim je putem otišao? Jer su njegovi sinovi vidjeli kojim je putem otišao čovjek Božji koji bijaše došao iz Jude. I reče svojim sinovima: Osamarite mi magarca. I oni mu osamariše magarca; a on uzjaha na nj, te pođe za čovjekom Božjim, i nađe ga gdje sjedi pod hrastom; i reče mu: Jesi li ti čovjek Božji koji je došao iz Jude? A on reče: Jesam. Tada mu reče: Pođi kući sa mnom i jedi kruha. A on reče: Ne mogu se vratiti s tobom niti poći s tobom; niti ću jesti kruha ni piti vode s tobom na ovome mjestu. Jer mi je riječju Gospodnjom rečeno: Ne jedi ondje kruha niti pij vode, niti se vraćaj putem kojim si došao. A on mu reče: I ja sam prorok kao i ti; i anđeo mi je po riječi Gospodnjoj govorio ovako: Vrati ga sa sobom u svoju kuću, da jede kruha i pije vode. Ali slagao mu je. Tako se vrati s njim, te jeo kruha u njegovoj kući i pio vode. I dogodi se, dok su sjedili za stolom, da riječ Gospodnja dođe proroku koji ga bijaše vratio; i povika čovjeku Božjemu koji bijaše došao iz Jude govoreći: Ovako govori Gospod: Budući da si bio neposlušan ustima Gospodnjim i nisi održao zapovijed koju ti je zapovjedio Gospod, Bog tvoj, nego si se vratio te jeo kruha i pio vode na mjestu za koje ti je Gospod rekao: Ne jedi kruha i ne pij vode; tvoje mrtvo tijelo neće doći u grob tvojih otaca.

And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

I dogodilo se, nakon što je jeo kruh i nakon što je pio, da mu je osedlao magarca, to jest proroku kojega je bio vratio natrag. A kad je otišao, lav ga susrete na putu i usmrti ga; i njegovo mrtvo tijelo bijaše bačeno na put, a magarac je stajao pokraj njega; i lav je također stajao pokraj mrtvoga tijela. I gle, ljudi su prolazili i vidjeli mrtvo tijelo bačeno na putu i lava gdje stoji pokraj mrtvoga tijela; te dođoše i javiše to u gradu gdje je prebivao stari prorok. A kad je prorok koji ga je vratio s puta čuo za to, reče: To je čovjek Božji, koji bijaše neposlušan riječi Gospodnjoj; zato ga je Gospod predao lavu, koji ga je rastrgao i usmrtio, prema riječi Gospodnjoj koju mu je govorio. I reče svojim sinovima govoreći: Osedlajte mi magarca. I oni ga osedlaše. I ode te nađe njegovo mrtvo tijelo bačeno na putu, i magarca i lava gdje stoje pokraj mrtvoga tijela; lav nije bio pojeo mrtvo tijelo niti je bio rastrgao magarca. I prorok podiže mrtvo tijelo čovjeka Božjega, položi ga na magarca i vrati ga natrag; i stari prorok dođe u grad da ga oplakuje i pokopa. I položi njegovo mrtvo tijelo u svoj vlastiti grob; i oplakivahu ga govoreći: Jao, brate moj! I dogodilo se, nakon što ga je pokopao, da je govorio svojim sinovima rekavši: Kad umrem, pokopajte me u grobu u kojem je pokopan čovjek Božji; položite moje kosti uz njegove kosti: jer će se zacijelo ispuniti riječ koju je po riječi Gospodnjoj objavio protiv žrtvenika u Betelu i protiv svih kuća uzvišica koje su u gradovima Samarije. 1 Kraljevima 13:11–32.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

„Kada Božja sila posvjedoči što je istina, ta istina treba zauvijek ostati istina. Ne smiju se prihvaćati nikakve naknadne pretpostavke koje su protivne svjetlu što ga je Bog dao. Pojavit će se ljudi s tumačenjima Pisma koja su njima istina, ali koja nisu istina. Istinu za ovo vrijeme Bog nam je dao kao temelj naše vjere. On sam nas je poučio što je istina. Ustat će jedan, pa još jedan, s novim svjetlom koje proturječi svjetlu što ga je Bog dao pod očitovanjem svojega Svetoga Duha. Još je nekolicina živih koji su prošli kroz iskustvo stečeno pri uspostavljanju ove istine. Bog je milostivo poštedio njihove živote da ponavljaju, i ponavljaju sve do kraja svojega života, iskustvo kroz koje su prošli, upravo kao što je činio apostol Ivan sve do samoga kraja svojega života. A nositelji stijega koji su pali u smrt trebaju govoriti kroz ponovno tiskanje svojih spisa. Poučena sam da se tako njihovi glasovi trebaju čuti. Oni trebaju nositi svoje svjedočanstvo o tome što sačinjava istinu za ovo vrijeme.

“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

“Ne trebamo prihvaćati riječi onih koji dolaze s porukom koja proturječi posebnim točkama naše vjere. Oni skupljaju mnoštvo biblijskih redaka i gomilaju ih kao dokaz oko svojih iznesenih teorija. To se činilo uvijek iznova tijekom proteklih pedeset godina. I premda su Pisma Božja riječ i treba ih poštovati, njihova primjena, ako takva primjena pomiče ijedan stup iz temelja koji je Bog podupirao ovih pedeset godina, velika je pogreška. Onaj tko tako primjenjuje ne poznaje divno očitovanje Duha Svetoga koje je dalo silu i snagu prijašnjim porukama što su došle Božjem narodu.”

“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

„Dokazi starješine G. nisu pouzdani. Kad bi bili prihvaćeni, uništili bi vjeru Božjega naroda u istinu koja nas je učinila onime što jesmo.״

“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

„Moramo biti odlučni u pogledu ovoga predmeta; jer točke koje on nastoji dokazati Pismom nisu valjane. One ne dokazuju da je prošlo iskustvo Božjega naroda bilo zabluda. Mi smo imali istinu; bili smo vođeni od anđela Božjih. Pod vodstvom Duha Svetoga dano je izlaganje pitanja o Svetištu. Rječitost je za svakoga da šuti u pogledu obilježja naše vjere u kojima nije imao nikakva udjela. Bog nikada ne proturječi samome sebi. Dokazi iz Pisma pogrešno se primjenjuju ako ih se prisiljava da svjedoče o onome što nije istina. Ustat će jedan, pa još jedan, i donosit će navodno veliku svjetlost te iznositi svoje tvrdnje. Ali mi stojimo uz stare međaše. [1 Ivanova 1,1–10 citirano.]

“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

„Naloženo mi je da kažem da ove riječi možemo upotrijebiti kao prikladne za ovo vrijeme, jer je došlo vrijeme kada se grijeh mora nazvati njegovim pravim imenom. U našem djelu ometaju nas ljudi koji nisu obraćeni, koji traže vlastitu slavu. Oni žele da ih se smatra začetnicima novih teorija, koje iznose tvrdeći da su istina. Ali ako se te teorije prihvate, one će dovesti do nijekanja istine koju je Bog tijekom proteklih pedeset godina davao svome narodu, potvrđujući je očitovanjem Duha Svetoga.” Selected Messages, knjiga 1, 161.