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# Elijah - Number Three

Ilija – broj tri

Let it be Known

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Jeff Pippenger

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September 29, 2023

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> 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.

> I dogodi se u vrijeme prinošenja večernje žrtve da pristupi prorok Ilija i reče: Jahve, Bože Abrahamov, Izakov i Izraelov, neka se danas zna da si ti Bog u Izraelu i da sam ja tvoj sluga te da sam sve ovo učinio po tvojoj riječi. 1 Kraljevima 18,36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Utvrđivali smo obilježja Ilije kao simbola. Jedno od tih obilježja jest da su služba i poruka Ilije, Ivana Krstitelja i Williama Millera bile oruđa suda. Gospodin se njihovom porukom poslužio kako bi iskušao njihove povijesne razdoblja. Isus je rekao da, da On nije došao, cjepidlačavi Židovi ne bi imali grijeha.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Da nisam došao i govorio im, ne bi imali grijeha; ali sada nemaju izlike za svoj grijeh. Ivan 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezekiel utvrđuje isto načelo za cjepidlačave Židove svojega vremena.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> Jer su oni bezobzirna djeca i tvrda srca. Ja te šaljem k njima; i reci im: Ovako govori Gospodin Jahve. I oni, poslušali ili ne poslušali, (jer su dom odmetnički,) ipak će znati da je među njima bio prorok. Ezekiel 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Simbolika Ilije uključuje njegovu ulogu kao sredstva suda.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> „Oni koji su uključeni u objavljivanje poruke trećega anđela istražuju Sveto pismo prema istome načelu koje je usvojio otac Miller. U maloj knjizi pod naslovom Views of the Prophecies and Prophetic Chronology, otac Miller iznosi sljedeća jednostavna, ali razborita i važna pravila za proučavanje i tumačenje Biblije:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> „1. Svaka riječ mora imati svoje pravo značenje u odnosu na predmet izložen u Bibliji; 2. Cijelo je Pismo nužno i može se razumjeti marljivom primjenom i proučavanjem; 3. Ništa što je otkriveno u Pismu ne može niti će biti skriveno od onih koji traže u vjeri, ne kolebajući se; 4. Da biste razumjeli nauk, saberite sve spise o predmetu koji želite upoznati, zatim neka svaka riječ ima svoj pravi utjecaj; i ako možete oblikovati svoju teoriju bez proturječja, ne možete biti u zabludi; 5. Pismo mora biti samo sebi tumač, budući da je samo sebi pravilo. Ako ovisim o učitelju da mi ga tumači, a on bi nagađao njegovo značenje, ili želio da ono bude takvo zbog svojega sektaškog vjerovanja, ili da bi ga smatrali mudrim, tada su njegovo nagađanje, želja, vjerovanje ili mudrost moje pravilo, a ne Biblija.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> „Gore navedeno predstavlja dio ovih pravila; i u svojem proučavanju Biblije svi ćemo dobro učiniti budemo li se držali izloženih načela.״

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> „Istinska vjera utemeljena je na Svetome pismu; ali Sotona se služi tolikim lukavstvima da izvrne Pisma i uvede zabludu, te je potrebna velika opreznost želi li tko spoznati što ona doista naučavaju. Jedna od velikih zabluda ovoga vremena jest mnogo se zadržavati na osjećajima i pozivati se na poštenje, dok se zanemaruju jasni iskazi riječi Božje zato što se ta riječ ne podudara s osjećajem. Mnogi za svoju vjeru nemaju drugoga temelja osim emocije. Njihova se religija sastoji u uzbuđenju; kada ono prestane, nestaje i njihova vjera. Osjećaj može biti pljeva, ali riječ Božja jest pšenica. A ‘što’, kaže prorok, ‘ima pljeva s pšenicom?’“

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Nitko neće biti osuđen zato što nije poslušao svjetlo i spoznaju koje nikada nije imao i koje nije mogao steći. Ali mnogi odbijaju poslušati istinu koja im se iznosi po Kristovim poslanicima, jer se žele prilagoditi mjerilu svijeta; i istina koja je doprla do njihova razumijevanja, svjetlo koje je zasjalo u duši, osudit će ih na Sudu. U ovim posljednjim danima imamo sabrano svjetlo koje je sjalo kroz sva vremena, i prema tome ćemo se smatrati odgovornima. Put svetosti nije na istoj razini sa svijetom; to je uzdignut put. Ako hodimo tim putem, ako trčimo putem Gospodnjih zapovijedi, ustanovit ćemo da je ‘staza pravednih kao svjetlost sjajna, koja svijetli sve više i više do potpunoga dana.’” Review and Herald, 25. studenoga 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Nismo „osuđeni zbog toga što nismo poslušali svjetlo i spoznaju koje“ „nikada nismo imali i“ „nismo mogli zadobiti.“ Važan vid ovoga iskaza jest izraz „nismo mogli zadobiti.“ Ilija, Ivan i Miller predstavljaju svjetlo za svoje naraštaje, svjetlo koje se moglo zadobiti. Prisutnost njihove poruke uklonila je zastor onoga što se u Sjedinjenim Državama pravno naziva „uvjerljivo poricanje“. Poruka Ilije u svakom naraštaju u kojem se očituje uklanja svako „uvjerljivo poricanje“, držeći tako cijeli naraštaj odgovornim za svjetlo koje se tada iznosi.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> „Moj je brat jednom rekao da ne bi htio slušati ništa o nauku koji zastupamo, iz straha da ne bude osvjedočen. Nije htio dolaziti na sastanke niti slušati propovijedi; ali je poslije izjavio da je uvidio kako je kriv isto onako kao da ih je slušao. Bog mu je dao priliku da upozna istinu, i On će ga držati odgovornim za tu priliku. Među nama ima mnogih koji imaju predrasude protiv nauka o kojima se sada raspravlja. Neće doći da čuju, neće mirno istraživati, nego iznose svoje prigovore u tami. Posve su zadovoljni svojim stanjem. ‘Govoriš: Bogat sam, i obogatio sam se, i ništa mi ne treba; a ne znaš da si upravo ti nevoljan i bijedan i siromašan i slijep i gol. Savjetujem ti da kupiš od mene zlata žeženoga u ognju da se obogatiš, i bijele haljine da se odjeneš i da se ne pokaže sramota tvoje golotinje; i pomaži oči svoje očnom masti da vidiš. Ja koje ljubim korim i odgajam. Revnuj, dakle, i pokaj se’ (Otkrivenje 3,17–19).”

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> „Ovo se Pismo odnosi na one koji žive pod zvukom poruke, ali ne žele doći da je čuju. Kako znate da Gospod ne daje svježe dokaze svoje istine, stavljajući je u novo okruženje, kako bi se pripravio put Gospodnji? Kakve ste planove polagali da se nova svjetlost može uliti kroz redove Božjeg naroda? Kakav dokaz imate da Bog nije poslao svjetlost svojoj djeci? Svaka samodostatnost, egoizam i oholost mišljenja moraju se odbaciti. Moramo doći k Isusovim nogama i učiti od Njega koji je krotak i ponizan srcem. Isus nije učio svoje učenike kao što su rabini učili svoje. Mnogi su Židovi dolazili i slušali kako Krist otkriva tajne spasenja, ali nisu dolazili da uče; dolazili su da kritiziraju, da ga uhvate u kakvoj nedosljednosti, kako bi imali nešto čime bi mogli predrasuditi narod protiv Njega. Bili su zadovoljni svojim znanjem, ali djeca Božja moraju poznavati glas Istinskog Pastira. Nije li ovo vrijeme kada bi bilo krajnje prikladno postiti i moliti se pred Bogom? U opasnosti smo od razdora, u opasnosti smo da stanemo na stranu oko sporne točke; i ne bismo li trebali usrdno tražiti Boga, s poniznošću duše, da bismo mogli znati što je istina?” Selected Messages, knjiga 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Oni koji predstavljaju Ilijinu poruku oruđa su suda u procesu očišćenja koji pripravlja put Glasniku Saveza da očisti hram. U izvršavanju djela čišćenja hrama otkriva se svjetlo sadašnje istine. Kad se ono ne bi otkrilo, oni koje je Krist tražio i traži očistiti zadržali bi svoj laodicejski plašt samoobmane. Ilija simbolizira službu koja iznosi istinu kao oruđe suda. Zato smo obaviješteni da oni koji su odbacili poruku Ivana Krstitelja nisu mogli imati koristi od Isusova učenja.

> “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.” Early Writings, 258.

> „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 Isusovih učenja.“ Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

U proročkim izvještajima koji predočuju očišćenje Božjega naroda otkriva se poruka sadašnje istine koja taj naraštaj drži odgovornim za to hoće li izabrati tamu ili svjetlo.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.

> A ti, Daniele, zatvori ove riječi i zapečati knjigu do vremena svršetka: mnogi će tumarati amo-tamo i znanje će se umnožiti…. I reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti i ubijeliti i biti prokušani; a bezbožni će bezbožno činiti; i nijedan od bezbožnih neće razumjeti, ali će mudri razumjeti. Daniel 12,4. 9. 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”

Oni koji predstavljaju Ilijinu poruku za svoje naraštaje Krist ih prepoznaje kao svoje poslanike kako bi ih upotrijebio kao oruđa suda. To je ono što je Ilija označavao kada je rekao: „neka se danas zna da si ti Bog u Izraelu, i da sam ja tvoj sluga, i da sam sve ovo učinio po tvojoj riječi.”

This truth is also set forth by Jesus concerning John the Baptist.

Tu istinu iznosi i Isus u vezi s Ivanom Krstiteljem.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> I dok su oni odlazili, Isus poče govoriti mnoštvu o Ivanu: Što ste izišli u pustinju vidjeti? Trsku koju ljulja vjetar? Nego što ste izišli vidjeti? Čovjeka odjevena u meke haljine? Evo, oni koji nose meku odjeću nalaze se u kraljevskim dvorima. Nego što ste izišli vidjeti? Proroka? Da, kažem vam, i više nego proroka. Jer to je onaj za koga je pisano: Evo, ja šaljem glasnika svojega pred licem tvojim, koji će pripraviti put tvoj pred tobom. Matej 11:7–10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Ivan je bio više od proroka; bio je oruđe suda, a njegova je služba bila prepoznata njegovu naraštaju, jer su izišli u pustinju da ga vide, jednako sigurno kao što je sav Izrael došao na Karmel na Ahabovu zapovijed. William Miller razumio je porast znanja koji je bio otpečaćen 1798. godine. On je predstavljao one koji su prolazili amo-tamo kroz Božju Riječ kako je znanje raslo. Njegova se poruka temeljila na proročkom vremenu, a 1840. njegova su poruka i služba bili postavljeni pred njegov naraštaj na takav način da je sav protestantski svijet promatrao da vidi djeluje li njegova metodologija. Kada je to bilo potvrđeno, njegova je poruka bila pronijeta diljem svijeta.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> „Godine 1840. još jedno izvanredno ispunjenje proročanstva pobudilo je široko zanimanje. Dvije godine ranije Josiah Litch, jedan od vodećih propovjednika koji su naviještali drugi dolazak, objavio je tumačenje Otkrivenja 9, predviđajući pad Osmanskoga Carstva. Prema njegovim izračunima, ta je sila trebala biti oborena... 11. kolovoza 1840., kada se može očekivati da će osmanska vlast u Carigradu biti slomljena. I vjerujem da će se pokazati da je tako.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> „Upravo u određeno vrijeme Turska je, preko svojih veleposlanika, prihvatila zaštitu savezničkih sila Europe i tako se stavila pod nadzor kršćanskih naroda. Taj je događaj točno ispunio proročanstvo. Kad se to doznalo, mnoštva su se uvjerila u ispravnost načela proročkog tumačenja koje su prihvatili Miller i njegovi suradnici, a adventnom je pokretu dan čudesan zamah. Ljudi od učenosti i ugleda pridružili su se Milleru, kako u propovijedanju tako i u objavljivanju njegovih gledišta, i od 1840. do 1844. djelo se brzo širilo.” The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Razdoblje „od 1840. do 1844.” predstavlja povijest „sedam gromova” iz desetoga poglavlja Otkrivenja. U toj je povijesti započeo proces pročišćenja koji je bio predočen u trećem poglavlju Malahije i u dvama Kristovim čišćenjima hrama. Proces pročišćenja bio je postupan proces provjeravanja, utemeljen na Millerovu razumijevanju načela dan za godinu. Oni koji predstavljaju Ilijinu poruku pripravljaju put da glasnik Saveza iznenada dođe u svoj hram, i oni su simbol oruđa suda kojim se glasnik Saveza služi da izagna one koji izabiru tamu radije nego svjetlost.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Ja vas doista krstim vodom na obraćenje; ali Onaj koji dolazi za mnom jači je od mene, kojemu nisam dostojan ni obuću nositi; on će vas krstiti Duhom Svetim i ognjem. Njemu je vijača u ruci, i on će temeljito očistiti svoje gumno te sabrati svoju pšenicu u žitnicu; a pljevu će spaliti neugasivim ognjem. Matej 3,11.12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

U Kristovo doba, prikazano u Ivanu 6,66, izgubio je više učenika nego u bilo koje drugo vrijeme. U Čežnji vjekova, gdje se razmatra ovaj odlomak iz Ivana, upravo je metodologija proročke primjene bila sam razlog zbog kojega su učenici otišli. Nisu mogli razumjeti da doslovno predstavlja duhovno, a prema apostolu Pavlu doslovno dolazi prije duhovnoga.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> Tako je i pisano: Prvi čovjek Adam postade živa duša; posljednji Adam postade duh koji oživljuje. Ali nije najprije duhovno, nego naravno; potom duhovno. 1. Korinćanima 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Nespremni, a stoga i nesposobni, Židovi su odbili razumjeti Krista kada je objavio da je On kruh s neba koji treba jesti. Običaji i predaje nadjačali su metodologiju koju je primjenjivao sam Krist. O toj je povijesti sestra White zapisala:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> „Javnim ukorom zbog njihove nevjere ovi su učenici bili još više otuđeni od Isusa. Bili su silno nezadovoljni te su se, želeći povrijediti Spasitelja i udovoljiti zlobi farizeja, okrenuli od Njega i s prijezirom Ga napustili. Učinili su svoj izbor; uzeli su oblik bez duha, ljusku bez jezgre. Svoja odluka nikada poslije nije bila opozvana; jer više nisu hodili s Isusom.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> „‘Njemu je lopata u ruci, i temeljito će očistiti svoje gumno te će svoju pšenicu sabrati u žitnicu.’ Matej 3,12. To je bilo jedno od vremena čišćenja. Riječima istine pljeva se odvajala od pšenice. Budući da su bili odviše tašti i samopravedni da prime ukor, odviše privrženi svijetu da prihvate život poniznosti, mnogi su se odvratili od Isusa. Mnogi još uvijek čine isto. Duše se danas ispituju kao što su bili ispitani oni učenici u sinagogi u Kafarnaumu. Kada se istina približi srcu, oni uviđaju da njihov život nije u skladu s voljom Božjom. Uviđaju potrebu za potpunom promjenom u sebi; ali nisu voljni prihvatiti djelo samoodricanja. Stoga se srde kada se otkriju njihovi grijesi. Odlaze sablažnjeni, upravo kao što su učenici ostavili Isusa, mrmljajući: ‘Tvrda je ovo besjeda; tko je može slušati?’” Čežnja vjekova, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

To je Malahijin glasnik Saveza koji ognjem pročišćava sinove Levijeve. On temeljito čisti svoje gumno, odvajajući pšenicu od pljeve. To djelo izvršava vijačom. Vijača je ono što ostvaruje razdvajanje, a vijača je poruka sadašnje istine za svaku odgovarajuću povijest u kojoj On pročišćava sinove Levijeve. Vijača je Ilijina poruka i glasnici, koji predstavljaju oruđe suda.

> 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.

> Evo, ja ću poslati glasnika svojega da pripravi put preda mnom; i iznenada će doći u hram svoj Gospodin kojega vi tražite, i anđeo saveza kojemu se radujete; evo, on dolazi, govori Gospodin nad vojskama. Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? Jer on je kao oganj talioničara i kao lužina bjeliočeva. I sjedit će kao talioničar i pročistač srebra; i očistit će sinove Levijeve i prečistit će ih kao zlato i srebro, da prinose Gospodinu žrtveni prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti mio Gospodinu kao u drevne dane i kao u prijašnje godine. Malahija 3:1–4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Onaj koji dolazi poslije Ivana Krstitelja jest Onaj koji vijačom čisti svoje gumno i koji je kao oganj talioničara. Proces pročišćenja izvršava glasnik Saveza te stoga označuje povijest u kojoj Gospodin stupa u Savez s novim izabranim savezničkim narodom. Kada je drevni Izrael bio izbavljen iz ropstva Egipta, jedna od tema te svete povijesti bilo je pitanje „prvorođenca”. Bilo da je riječ o smrti egipatskih prvorođenaca ili o Božjem određivanju Izraela kao svojega prvorođenca.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> I reći ćeš faraonu: Ovako govori Gospodin: Izrael je moj sin, moj prvenac. I kažem ti: Pusti moga sina da mi služi; a ako ga odbiješ pustiti, evo, ubit ću tvoga sina, tvoga prvenca. Izlazak 4,22.23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Kada je Bog stupio u savez s Izraelom pri izbavljenju iz Egipta, božanski je plan bio da svaki prvorođeni sin iz svakoga plemena bude posvećen službi svećeništva. No u pobuni oko zlatnoga teleta samo je Levijevo pleme stalo uz Mojsija nasuprot pobuni. Zbog njihove vjernosti Bog je opozvao svoj plan da svaki prvorođenac iz svakoga plemena bude posvećen svećeništvu te je zaobišao ostala plemena i plemenu Levijevu dao isključivo pravo na svećeništvo. Kada glasnik saveza pročišćava sinove Levijeve, to predstavlja povijest u kojoj se jedan prijašnji saveznički narod stavlja na stranu radi novoga savezničkog naroda. Tako je bilo s Ivanom Krstiteljem, mileritima, a tako će biti i sa sto četrdeset i četiri tisuće. Od 1840. do 1844. pokrenut je proces pročišćenja putem pitanja kušnje proročke poruke koja je bila dana Williamu Milleru. To je dovelo do toga da je Gospodin iznenada došao u svoj hram 22. listopada 1844., ali proces pročišćenja nije završio sve do 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> „I proročanstvo iz Daniela 8,14: ‘Do dvije tisuće i tri stotine dana; tada će se Svetište očistiti’, i poruka prvoga anđela: ‘Bojte se Boga i podajte Mu slavu, jer dođe čas Njegova suda’, upućivali su na Kristovu službu u Svetinji nad svetinjama, na istražni sud, a ne na Kristov dolazak radi otkupljenja Njegova naroda i uništenja zlih. Pogreška nije bila u računanju proročkih razdoblja, nego u događaju koji se trebao zbiti na kraju 2300 dana. Zbog te su pogreške vjernici pretrpjeli razočaranje, pa ipak, sve što je bilo prorečeno proročanstvom, i sve što su imali ikakva biblijskog temelja očekivati, bilo je ispunjeno. Upravo u vrijeme kada su oplakivali neispunjenje svojih nada, zbio se događaj koji je bio prorečen porukom i koji se morao ispuniti prije nego što bi se Gospodin mogao pojaviti da nagradi svoje sluge.”

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> „Krist nije došao na zemlju, kako su oni očekivali, nego, kao što je bilo unaprijed predočeno pralikom, u Svetinju nad svetinjama hrama Božjega na nebu. Prorok Daniel prikazuje Ga kako u to vrijeme dolazi k Starcu dana: ‘Gledah u noćnim viđenjima, i gle, kao Sin čovječji dođe s oblacima nebeskim, i dođe’ — ne na zemlju, nego — ‘k Starcu dana, i dovedoše ga pred Njega.’ Daniel 7,13.“

> “This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> „O tom dolasku prorokuje također i prorok Malahija: ‘Gospodin, koga tražite, iznenada će doći u svoj hram, i Anđeo Saveza, koga želite; evo, doći će, govori Jahve nad Vojskama.’ Malahija 3,1. Dolazak Gospodnji u Njegov hram bio je iznenadan, neočekivan, Njegovu narodu. Oni Ga ondje nisu očekivali. Očekivali su da će doći na zemlju, ‘u plamenu ognja, da izvrši osvetu nad onima koji ne poznaju Boga i koji se ne pokoravaju evanđelju.’ 2 Solunjanima 1,8.“

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> „Ali narod još nije bio spreman susresti svojega Gospodina. Još je trebalo izvršiti djelo priprave za njih. Trebalo im je dati svjetlo koje će njihove misli usmjeriti na Božji hram na nebu; i dok bi vjerom slijedili svojega Velikog svećenika u Njegovoj službi ondje, bile bi im otkrivene nove dužnosti. Crkvi je trebala biti dana još jedna poruka opomene i pouke.

> “Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> „Kaže prorok: ‘Tko će moći podnijeti dan Njegova dolaska? i tko će opstati kad se On pojavi? jer On je kao oganj talioničara i kao lužina bjelilaca; i sjest će kao talioničar i pročistitelj srebra; i očistit će sinove Levijeve i pročistit će ih kao zlato i srebro, da bi Gospodinu prinijeli prinos u pravednosti.’ Malahija 3:2, 3. Oni koji budu živjeli na zemlji kad Kristovo posredovanje prestane u nebeskom Svetištu morat će stajati pred svetim Bogom bez posrednika. Njihove haljine moraju biti bez ljage, njihovi karakteri moraju biti očišćeni od grijeha krvlju škropljenja. Po Božjoj milosti i vlastitim ustrajnim naporom moraju biti pobjednici u borbi sa zlom. Dok se na nebu odvija istražni sud, dok se grijesi pokajanih vjernika uklanjaju iz Svetišta, među Božjim narodom na zemlji treba se odvijati posebno djelo očišćenja, odlaganja grijeha. To je djelo jasnije prikazano u porukama Otkrivenja 14.“

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> „Kad ovo djelo bude dovršeno, Kristovi će sljedbenici biti spremni za Njegovo pojavljivanje. ‘Tada će prinos Jude i Jeruzalema biti ugodan Gospodinu, kao u dane stare i kao u prijašnje godine.’ Malahija 3,4. Tada će Crkva, koju će naš Gospodin o svome dolasku primiti k sebi, biti ‘slavna Crkva, bez ljage, ili bore, ili čega takva’. Efežanima 5,27. Tada će ona izgledati ‘kao zora, lijepa kao mjesec, sjajna kao sunce, strašna kao vojska pod zastavama’. Pjesma nad pjesmama 6,10.”

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> „Osim dolaska Gospodnjega u Njegov hram, Malahija također proriče i Njegov drugi dolazak, Njegov dolazak radi izvršenja suda, ovim riječima: ‘I pristupit ću k vama na sud; i bit ću brz svjedok protiv vračara i protiv preljubnika i protiv onih koji se lažno zaklinju, i protiv onih koji zakidaju najamnika u njegovoj nadnici, udovicu i sirotu, i koji pridošlici uskraćuju njegovo pravo, i Mene se ne boje, govori Jahve nad Vojskama.’ Malahija 3,5. Juda upućuje na isti prizor kada kaže: ‘Evo, Gospodin dolazi sa svojim svetima u desecima tisuća, da izvrši sud nad svima i da osvjedoči sve bezbožnike među njima za sva njihova bezbožna djela.’ Juda 14, 15. Ovaj dolazak i dolazak Gospodnji u Njegov hram različiti su i odvojeni događaji.“

> “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, 424–426.

> „Dolazak Krista kao našega velikog svećenika u presveto mjesto radi očišćenja Svetišta, prikazan u Danielu 8,14; dolazak Sina čovječjega k Pradrevnome, kako je iznesen u Danielu 7,13; i dolazak Gospodina u Njegov hram, prorečen po Malahiji, opisi su istoga događaja; a to je također predočeno dolaskom zaručnika na svadbu, koji je Krist opisao u prispodobi o deset djevica, u Mateju 25.“ Velika borba, 424–426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

Na četiri se „dolaska” upućuje u posljednjem odlomku, i svi su oni isti dolazak prikazan na četiri različita simbolična načina. Jedan od tih „dolazaka” jest prispodoba o deset djevica.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> „Često mi se skreće pozornost na prispodobu o deset djevica, od kojih je pet bilo mudrih, a pet ludih. Ova se prispodoba ispunila i ispunit će se do u najsitnije pojedinosti, jer ima posebnu primjenu za ovo vrijeme te se, poput poruke trećega anđela, ispunila i nastavit će biti sadašnja istina sve do svršetka vremena.” Review and Herald, 19. kolovoza 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Ako su četiri „dolaska” „opisi istoga događaja”, tada će se ta četiri „dolaska”, koja su se ispunila na početku adventizma u mileritskom pokretu, ponovno „ispuniti” „do u najsitnije slovo” u Ilijinom pokretu na kraju adventizma.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller i milleriti bili su predstavnici poruke prvoga anđela, a u istom odlomku iz Early Writings koji smo nedavno naveli, poruka prvoga anđela posjedovala je istovjetna obilježja kao i Ivan Krstitelj. Naveli smo odlomak koji kaže da oni koji su odbacili poruku Ivana Krstitelja nisu mogli imati koristi od Isusova naučavanja. U sljedećem odlomku ona kaže: „Oni koji su odbacili prvu poruku nisu mogli imati koristi od druge; niti im je koristio ponoćni poklič, koji ih je trebao pripremiti da po vjeri uđu s Isusom u Presveto mjesto nebeskoga Svetišta.“ I William Miller i Ivan Krstitelj predstavljaju oruđa suda.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Da se ni jedan od njih nije pojavio, njihovi se naraštaji ne bi smatrali odgovornima za odbacivanje svjetla. Bog je upotrijebio ta dva glasnika da ukloni laodicejski plašt grijeha te je tako očitovao laodicejsku golotinju negdašnjega izabranog naroda, uvodeći poruku koja će, bila prihvaćena ili odbačena, biti upotrijebljena na sudu kao znak da je među njima bio prorok. Povijest od 1840. do 1844. bila je pralikovana ognjem koji je sišao na Ilijinu žrtvu na gori Karmelu. Pravi je prorok bio razlučen od lažnih proroka.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Nalazimo se na mjestu gdje trebamo izložiti proces čišćenja koji se nastavio nakon 22. listopada 1844. Sestra White izjavila je da nakon 22. listopada 1844. „narod još nije bio spreman susresti svoga Gospodina. Za njih je još trebalo izvršiti djelo priprave. Trebalo je biti dano svjetlo koje će njihove misli usmjeriti prema hramu Božjemu na nebu; i dok bi vjerom slijedili svojega Velikog svećenika u Njegovoj službi ondje, bile bi im otkrivene nove dužnosti. Crkvi je trebala biti dana još jedna poruka opomene i pouke.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Kada je adventizam odbacio „sedam vremena” iz Levitskog zakonika dvadeset i šest, koje je Daniel nazvao Mojsijevom „zakletvom”, izgubio je sposobnost prepoznati da se proces očišćenja nastavio i nakon njihova početnog djela razumijevanja istina povezanih s otvaranjem suda.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

U sljedećem ćemo članku razmotriti nastavak procesa pročišćenja i početi usklađivati rog istinskog protestantizma, koji je milleritski adventizam primio 1840-ih, s rogom republikanizma.

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