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# The Book of Daniel - Number One-Hundred

Daniels Bog – nummer et hundrede

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

Den vedvarende kamp for retfærdiggørelse ved tro: En historisk analyse af frafald i protestantismen

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Jeff Pippenger

Published

February 29, 2024

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

Det budskab, som blev frembåret af ældsterne Jones og Waggoner under oprøret i 1888, var budskabet om retfærdiggørelse af tro i sandhed. Frafalden protestantisme hævder, at den retfærdiggørelse, som Kristi død på korset tilvejebringer, dækker et menneske i dets synder, men at hans blod ikke faktisk borttager dets synder. Denne falske lære henlægger syndens fjernelse til det andet komme, hvor syndere da på magisk vis bliver forvandlet. Frafalden protestantisme og siden 1957 officielt også laodikeisk adventisme hævder, at Kristus udelukkende er vor Stedfortræder, men ikke vort Eksempel. Et år før 1888 nedskrev søster White følgende.

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 I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left.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

> “‘Et nyt hjerte vil jeg give jer, og en ny ånd vil jeg lægge i jeres indre.’ Jeg tror af hele mit hjerte, at Guds Ånd er ved at blive trukket tilbage fra verden, og de, som har haft stort lys og store anledninger og ikke har benyttet dem, vil være de første, der bliver ladt tilbage. De har bedrøvet Guds Ånd bort. Satans nuværende virksomhed, idet han virker på hjerter og på menigheder og nationer, burde vække enhver profetistuderende til forfærdelse. Enden er nær. Lad vore menigheder rejse sig. Lad Guds omvendende kraft blive erfaret i de enkelte medlemmers hjerte, og da skal vi se Guds Ånds dybe bevægelse. Blot syndernes forladelse er ikke det eneste resultat af Jesu død. Han bragte det uendelige offer ikke alene for, at synden måtte blive fjernet, men for at den menneskelige natur måtte blive genoprettet, forskønnet på ny, genopbygget af sine ruiner og gjort skikket til Guds nærvær….”

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

> „Kristus er den stige, som Jakob så, hvis fod stod på jorden, og hvis øverste trin nåede de højeste himle. Dette viser den anordnede frelsesvej. Vi skal stige op trin for trin på denne stige. Hvis nogen af os til sidst skal blive frelst, vil det være ved at holde fast ved Jesus som ved trinene på en stige. Kristus er gjort til visdom og retfærdighed, helliggørelse og forløsning for den troende….“

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

> “Der vil komme nogle frygtelige fald blandt dem, som mener, at de står fast, fordi de har sandheden; men de har den ikke, sådan som den er i Jesus. Et øjebliks skødesløshed kan styrte en sjæl ud i uoprettelig undergang. Den ene synd fører til den anden, og den anden baner vejen for en tredje og så fremdeles. Vi må som Guds trofaste sendebud bestandig bønfalde ham om at blive bevaret ved hans kraft. Hvis vi viger blot en tomme fra pligten, er vi i fare for at fortsætte på syndens vej, som ender i fortabelse. Der er håb for enhver af os, men kun på én måde—ved at knytte os til Kristus og anvende al vor kraft for at nå frem til hans karakters fuldkommenhed.”

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

> Denne skinhellige religion, som tager let på synden, og som bestandig dvæler ved Guds kærlighed til synderen, opmuntrer synderen til at tro, at Gud vil frelse ham, mens han fortsætter i synden og ved, at det er synd. Således handler mange, som bekender sig til at tro den nærværende sandhed. Sandheden holdes adskilt fra deres liv, og det er grunden til, at den ikke har større kraft til at overbevise og omvende sjælen. Der må være en anspændelse af enhver nerve og ånd og muskel for at forlade verden, dens skikke, dens sædvaner og dens moder.…

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

> „Hvis I aflægger synden og udøver en levende tro, skal himlens velsignelsers rigdomme være jeres.“ Selected Messages, bog 3, s. 155.

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

Den frafaldne protestantismes falske »artige-artige religion« blev fastslået som officiel lære ved begyndelsen af adventismens fjerde generation i 1957. Den fremsatte en definition af retfærdiggørelse, der »opmuntrer synderen til at tro, at Gud vil frelse ham, mens han fortsætter i synd«. Korset lærer, at »syndernes forladelse ikke er det eneste resultat af Jesu død«, for »Han bragte det uendelige offer, ikke alene for at synden kunne blive fjernet, men for at den menneskelige natur kunne blive genoprettet, forskønnet på ny, genopbygget fra sine ruiner og gjort skikket til Guds nærvær.«

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

Oprøret i 1957 viser, at oprørets sæd, som blev sået i 1863, og som derefter spirede frem i 1888, og som siden blev vandet af det forfalskede budskab, repræsenteret ved den bog, der blev udgivet i 1919 (The Doctrine of Christ), til sidst havde frembragt frugten af en åben erklæring om, at den oprindelige „de retfærdiges tro“, repræsenteret ved Habakkuks to tavler, nu var fjernet og erstattet med den fordærvede definition af „retfærdiggørelse ved tro“, som findes i frafalden protestantisme. Den ulydige profet fra Juda var vendt tilbage til spotternes forsamling og havde spist sammen med den løgnagtige profet fra Betel.

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

Budskabet til menigheden i Laodikea, som først blev fremlagt for milleritternes bevægelse i 1856, og dernæst igen for menigheden i Laodikea i 1888, blev forkastet ved hvert eneste skridt. Dette budskab fra Jones og Waggoner, som ifølge søster White både var budskabet til Laodikea og budskabet om retfærdiggørelse ved tro, blev forkastet under den forudsætning, at de oprørere, som forkastede det, i virkeligheden forsvarede de gamle landemærker! De landemærker, de forsvarede, var et grundlag af deres egen menneskelige konstruktion, som er bygget på sand.

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

Budskabet om »retfærdiggørelse ved tro«, som blev fremlagt af Jones og Waggoner i 1888, indbefattede kendsgerningen om det sande evangelium, som fastslår, at de, der retfærdiggøres, også helliggøres. Det understregede, at at blive retfærdiggjort vil sige »virkelig« at blive gjort hellig, ikke blot juridisk at blive »erklæret« hellig. Jones’ og Waggoners budskab, som Søster White fastslog, at hun havde forkyndt i årevis før oprøret i 1888, fastslår, at når retfærdiggørelse tilregnes, meddeles helliggørelse samtidig.

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

Det kan ikke være anderledes, for både retfærdiggørelse og helliggørelse fuldbyrdes ved Helligåndens nærvær i den troende. Retfærdiggørelse og helliggørelse er ganske enkelt to ord, der beskriver to elementer i ét værk, som fuldbyrdes i den troende ved Helligåndens nærvær.

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

Det var selve Moses’ budskab, som Koras oprørere forkastede, der igen blev forkastet i 1856, derpå igen i 1888, og siden offentligt stadfæstet som frelsesteologien i laodikeisk adventisme i 1957. Det vedvarende oprør gjorde Gud træt, for folket sagde: „Enhver, som gør ondt, er god i Herrens øjne, og han har behag i dem,“ eller: „Hvor er dommens Gud?“

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

De sagde: »De, som synder, retfærdiggøres ved Kristi blod, og Gud har velbehag i dem, skønt de fortsætter med at synde.« Dette er det åndelige bedrag, som fremstilles ved budskabet til Laodikea (et folk under dom), for til trods for at Kristus betegner laodikeerne som »elendige og jammerlige og fattige og blinde og nøgne«, tror de, at de er »rige og har overflod og mangler intet.« Og i den tilstand er de faktisk på randen af at blive udspyet af Herrens mund.

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

De trofaste i den milleritiske historiesforståelse, som havde holdt ud gennem oplevelsen af den første skuffelse i 1844, sådan som de fremstilles ved Jeremias i kapitel femten, vers femten til enogtyve, som de trofaste bygmestre på templet, hvem det var blevet lovet, at dersom de ikke vendte tilbage til „spotternes forsamling“, skulle de blive Guds „mund“, vendte dog tilbage til „spotternes forsamling“ (repræsenteret ved den løgnagtige profet i Betel) og overgik til at blive laodikeere, på grænsen til at blive udspyet af Guds mund, og de ved det ikke.

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

Laodikeisk adventismes tilstand den 11. september 2001 blev forudbilledligt fremstillet ved protestanternes tilstand den 11. august 1840. Disse to historier blev forudbilledligt fremstillet ved de ordkløvende jøder, da Helligånden steg ned ved Kristi dåb. I hver af de tre historier blev et tidligere udvalgt folk, og er nu i færd med, at blive forbigået. Pagtens Sendebud skulle på Johannes Døberens tid indgå pagt med dem, som Peter identificerede som en „udvalgt slægt“.

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

> Men I er en udvalgt slægt, et kongeligt præsteskab, et helligt folk, et ejendomsfolk, for at I skal forkynde hans dyder, som kaldte jer ud af mørket ind i sit underfulde lys; I, som før ikke var et folk, men nu er Guds folk; som ikke havde fundet barmhjertighed, men nu har fundet barmhjertighed. 1 Peter 2:9, 10.

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

Peter identificerede det nye udvalgte folk i hans tidsalder, hvilket dengang var den kristne kirke. De var blevet udvalgt som en „udvalgt slægt“ i en periode, hvor både Kristus og Johannes Døberen identificerede det tidligere udvalgte folk som en øgleyngel.

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

> Øgleyngel, hvordan kan I tale godt, når I er onde? Thi af hjertets overflod taler munden. Matthæus 12,34.

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

Den slægt, der forbigås, er en „slægt af øgleyngel“, hvilket er et symbol på Satan — krybdyret i Bibelens profetier. Den slægt, der forbigås, havde udfyldt deres prøvetids bæger, og gennem fire slægtled havde de fæstnet sig i øglens karakter. De havde udviklet en skøges pande. Dette er grunden til, at de femogtyve ældste mænd i Ezekiel kapitel otte er villige til at bøje sig for solen. De havde dannet pavedømmets karakter.

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

> „Den tredje engels budskab er blevet udsendt til verden og advarer menneskene mod at modtage dyrets eller dets billedes mærke på deres pander eller på deres hænder. At modtage dette mærke betyder at komme til den samme beslutning, som dyret har truffet, og at forfægte de samme idéer i direkte modsætning til Guds Ord.“ Review and Herald, 13. juli 1897.

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

Dyrets mærke er syndens menneskes mærke, som er paven i Rom og Satans jordiske repræsentant. At komme til samme sind som dyret er at komme til samme sind som Satan, der symboliseres som en hugorm.

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

> „For at sikre verdslige fordele og æresbevisninger blev kirken ledt til at søge jordens stormænds gunst og støtte; og efter således at have forkastet Kristus blev den forledt til at yde lydighed mod Satans repræsentant — biskoppen af Rom.“ The Great Controversy, 50.

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

I den sidste generation af et tidligere udvalgt folk afspejler deres karakter Satans karakter. Den „udvalgte slægt“, som i tidligere tider ikke var Guds folk, bliver udvalgt gennem en proces af prøvelse, udrensning og renselse. De, som består prøvelsesprocessen, bliver udvalgt til at stå i et pagtsforhold til Gud. Herren indgik pagt med den kristne kirke, dernæst igen med milleritisk adventisme, og det gør Han atter med de hundrede fireogfyrre tusinde.

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

Når Herren indgår pagt med Guds nyligt udvalgte folk (som tidligere ikke var Guds folk), kommer Han til dem som Pagtens Budbringer. I hver af de tre beretninger, der opfylder Malakias kapitel tre, er der en budbringer, som baner vejen for Pagtens Budbringer. Den første budbringer var Johannes Døberen, som var et forbillede på den anden og tredje budbringer. Den anden budbringer var William Miller. Tilsammen fastlægger de profetiske kendetegn hos Johannes Døberen og William Miller kendetegnene på den budbringer, som baner vejen for Pagtens Budbringer, der kommer og indgår pagt med de hundrede og fireogfyrre tusind.

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

De tre budbringere, som bereder vejen for Kristus, der er pagtens Budbringer, så han pludselig kan komme til sit tempel, illustrerer et værk, som fuldbyrdes i den undersøgende doms tid, og som afsluttes ved den fuldbyrdende dom.

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

> "I de sidste dage af denne jords historie skal Guds pagt med sit budholdende folk fornys. 'På den dag vil jeg slutte en pagt for dem med markens dyr og himlens fugle og jordens kryb; og jeg vil bryde buen og sværdet og krigen bort fra jorden, og jeg vil lade dem bo trygt. Og jeg vil trolove dig med mig for evigt; ja, jeg vil trolove dig med mig i retfærdighed og i dom og i miskundhed og i barmhjertighed. Ja, jeg vil trolove dig med mig i trofasthed, og du skal kende Herren.'"

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

> »Og det skal ske på den dag: Jeg vil høre, siger Herren, jeg vil høre himlene, og de skal høre jorden; og jorden skal høre kornet og vinen og olien; og de skal høre Jizre’el. Og jeg vil så hende for mig i landet; og jeg vil forbarme mig over hende, som ikke havde fundet barmhjertighed; og jeg vil sige til dem, som ikke var mit folk: Du er mit folk; og de skal sige: Du er min Gud.« Hoseas 2:14–23.

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

> “‘På hin dag … skal Israels rest og de undslupne af Jakobs hus … i sandhed støtte sig til Herren, Israels Hellige.’ Esajas 10,20. Fra ‘hver nation og stamme og tungemål og folk’ vil der være nogle, som med glæde vil svare på budskabet: ‘Frygt Gud og giv ham ære; for hans doms time er kommet.’ De vil vende sig bort fra enhver afgud, som binder dem til denne jord, og vil ‘tilbede ham, som skabte himmelen og jorden og havet og vandkilderne.’ De vil frigøre sig fra enhver indvikling og vil stå frem for verden som mindesmærker over Guds barmhjertighed. Lydige mod ethvert guddommeligt krav vil de blive anerkendt af engle og af mennesker som dem, der ‘holder Guds bud og Jesu tro.’ Åbenbaringen 14,6–7.12.”

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

> “‘Se, dage skal komme, siger Herren, da pløjeren skal indhente høstmanden, og den, der træder druerne, ham, der sår sæden; og bjergene skal dryppe af sød vin, og alle højene skal smelte. Og jeg vil vende mit folk Israels fangenskab [om], og de skal opbygge de ødelagte byer og bo i dem; de skal plante vingårde og drikke vinen derfra; de skal også anlægge haver og spise frugten af dem. Og jeg vil plante dem i deres land, og de skal ikke mere rykkes op af deres land, som jeg har givet dem, siger Herren din Gud. Amos 9:13–15.’” Review and Herald, 26. februar 1914.

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

Malakias kapitel tre blev opfyldt på Kristi tid og på milleritternes tid, og disse to historier identificerer dets opfyldelse i de sidste dage. Søster White knytter opfyldelsen af Malakias kapitel tre til Kristi værk med at rense templet.

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

> „Ved at rense templet for verdens købere og sælgere kundgjorde Jesus sin mission: at rense hjertet for syndens besmittelse — fra de jordiske begær, de selviske lyster, de onde vaner, som fordærver sjælen. Malakias 3,1–3 citeret.“ Jesu Liv, 161.

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

Kristi renselse af templet repræsenterede hans værk med at rense den angrende synders hjerte. I sin tjeneste blandt mennesker rensede han to gange det jordiske tempel.

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

> „Profeten siger: ‚Jeg så en anden engel komme ned fra himlen; han havde stor magt, og jorden blev oplyst af hans herlighed. Og han råbte med vældig røst og sagde: Faldet, faldet er det store Babylon, og det er blevet et tilholdssted for dæmoner‘ (Åbenbaringen 18:1, 2). Dette er det samme budskab, som blev givet af den anden engel. Babylon er faldet, ‚fordi hun har givet alle folkeslagene at drikke af sin utugts vredes vin‘ (Åbenbaringen 14:8). Hvad er denne vin?—Hendes falske lærdomme. Hun har givet verden en falsk sabbat i stedet for sabbatten i det fjerde bud, og har gentaget den løgn, som Satan først fortalte Eva i Eden—sjælens naturlige udødelighed. Mange beslægtede vildfarelser har hun udbredt vidt og bredt, idet hun ‚lærer menneskebud som læresætninger‘ (Matthæus 15:9).“

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

> „Da Jesus begyndte sin offentlige tjeneste, rensede Han templet for dets helligbrødeagtige vanhelligelse. Blandt de sidste handlinger i Hans tjeneste var den anden renselse af templet. Således gives der i det sidste værk til verdens advarsel to tydeligt adskilte kald til menighederne. Den anden engels budskab er: ‘Faldet, faldet er Babylon, den store stad, fordi hun har givet alle folkeslagene at drikke af sin utugts vredes vin’ (Åbenbaringen 14:8). Og i den tredje engels budskabs høje råb høres en røst fra himmelen sige: ‘Drag ud fra hende, mit folk, for at I ikke skal have del i hendes synder og ikke få del i hendes plager. For hendes synder er nået op til himmelen, og Gud har ihukommet hendes misgerninger’ (Åbenbaringen 18:4, 5).“ Selected Messages, bog 2, 118.

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

I opfyldelsen af Malakias kapitel tre var Johannes Døberen den budbringer, som beredte vejen for Jesus, som Pagtens Engel, til pludseligt at komme til sit tempel og to gange rense det. I sin tjeneste på tre og et halvt år rensede Han templet ved begyndelsen og afslutningen af sin tjeneste og påviste derved, at renselsesværket har en begyndelse, som repræsenterer afslutningen. Jesus illustrerer altid afslutningen ved begyndelsen, og i overensstemmelse med sit værk som Alfa og Omega begyndte og endte de tre og et halvt år med en tempelrenselse.

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

Ved afslutningen af de tre og et halvt år udgød Han det blod, som stadfæstede pagten, og som opfyldte forudsigelsen i Daniels niende kapitel om, at Han ville stadfæste pagten med mange i én uge, i hvis midte Han skulle ryddes af vejen.

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

> Og efter toogtresindstyve uger skal Messias udryddes, men ikke for sin egen skyld; og folket af den fyrste, som skal komme, skal ødelægge byen og helligdommen; og dens ende skal komme med en oversvømmelse, og indtil krigens ende er ødelæggelser fast besluttet. Og han skal stadfæste pagten med mange i én uge; og midt i ugen skal han gøre ende på slagtoffer og afgrødeoffer, og på grund af vederstyggelighedernes udbredelse skal han gøre det øde, indtil fuldendelsen, og det, som er fast besluttet, skal udgydes over den ødelagte. Daniel 9:26, 27.

We will continue this study in the next article.

Vi vil fortsætte denne undersøgelse i den næste artikel.

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

> „Side efter side kunne skrives angående disse ting. Hele konferenser bliver gennemsyret af de samme forvredne principper. ‚For de rige mænd deri er fulde af vold, og indbyggerne deri har talt løgn, og deres tunge er svigefuld i deres mund.‘ Herren vil virke for at rense sin menighed. Jeg siger jer i sandhed, Herren er ved at vende op og ned på og omstyrte i de institutioner, som er kaldt ved hans navn.״

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

> „Hvor snart denne renselsesproces vil begynde, kan jeg ikke sige, men den vil ikke blive længe udsat. Han, som har sin kasteskovl i hånden, vil rense sit tempel for dets moralske besmittelse. Han vil grundigt rense sin tærskeplads. Gud har en sag imod alle, som øver den mindste uret; for ved således at handle forkaster de Guds myndighed og bringer deres del i forsoningen, den genløsning, som Kristus har påtaget sig for hver søn og datter af Adam, i fare. Vil det kunne betale sig at følge en kurs, som er Gud vederstyggelig? Vil det kunne betale sig at lægge fremmed ild på jeres røgelseskar for at frembære den for Gud og sige, at det ingen forskel gør?“

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

> "Det har ikke været efter Guds ordning at samle så meget i Battle Creek. Den tilstand, som nu foreligger, er den, der blev fremstillet for mig som en advarsel. Jeg er syg i hjertet over dette billede. Herren gav advarsler for at forhindre denne demoraliserende tilstand, men de er ikke blevet taget til følge. 'I er jordens salt; men hvis saltet har mistet sin kraft, hvormed skal det da saltes? Det duer derefter ikke til andet end at kastes ud og trampes ned af mennesker.'"

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

> „Jeg appellerer til mine brødre om at vågne op. Medmindre en forandring finder sted hurtigt, må jeg lægge kendsgerningerne frem for folket; for denne tingenes tilstand må ændres; uomvendte mænd må ikke længere være ledere og bestyrere i et så vigtigt og helligt værk. Sammen med David tvinges vi til at sige: ’Det er tid for dig, Herre, at gribe ind; for de har tilsidesat din lov.’“ Special Testimonies, 30, 31.

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