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# Elijah - Number Three

Elias – Nummer tre

Let it be Known

Lad det blive kendt

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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.

> Og det skete ved tiden for frembæringen af aftenofferet, at profeten Elias trådte frem og sagde: Herre, Abrahams, Isaks og Israels Gud, lad det i dag blive kendt, at du er Gud i Israel, og at jeg er din tjener, og at jeg har gjort alle disse ting efter dit ord. 1 Kong. 18,36.

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.

Vi har identificeret Elias’ karaktertræk som et symbol. Et af disse karaktertræk er, at Elias’, Johannes Døberens og William Millers tjeneste og budskab var redskaber til dom. Deres budskab blev brugt af Herren til at prøve deres respektive historier. Jesus sagde, at hvis Han ikke var kommet, da ville de ordkløvende jøder ikke have haft synd.

> 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.

> Hvis jeg ikke var kommet og havde talt til dem, havde de ikke haft synd; men nu har de intet dække for deres synd. Johannes 15,22.

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

Ezekiel identificerer det samme princip for de ordkløvende jøder i sin tid.

> 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.

> Thi de ere uforskammede børn og hårdhjertede. Jeg sender dig til dem, og du skal sige til dem: Så siger den Herre Gud. Og de, enten de vil høre, eller de vil lade være (thi de er et genstridigt hus), skal dog kende, at der har været en profet iblandt dem. Ezekiel 2:4, 5.

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

Symbolikken omkring Elias omfatter hans rolle som et redskab for dom.

> “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:

> „De, som er beskæftiget med at forkynde den tredje engels budskab, gransker Skrifterne efter den samme plan, som Fader Miller fulgte. I den lille bog med titlen Views of the Prophecies and Prophetic Chronology giver Fader Miller følgende enkle, men forstandige og vigtige regler for bibelstudium og fortolkning:

> “‘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. Ethvert ord må have sin rette betydning for det emne, der fremstilles i Bibelen; 2. Hele Skriften er nødvendig og kan forstås ved flittig anvendelse og studium; 3. Intet af det, som er åbenbaret i Skriften, kan eller vil blive skjult for dem, som beder i tro uden at tvivle; 4. For at forstå læren skal man samle alle skriftsteder om det emne, man ønsker kundskab om, og dernæst lade hvert ord få sin rette indflydelse; og hvis du kan danne din teori uden en modsigelse, kan du ikke være i vildfarelse; 5. Skriften må være sin egen fortolker, eftersom den er sin egen regel. Hvis jeg er afhængig af en lærer til at udlægge den for mig, og han gætter på dens betydning eller ønsker, at den skal være sådan af hensyn til sin sekteriske trosbekendelse eller for at blive anset for vis, så er hans gætteri, ønske, trosbekendelse eller visdom min regel og ikke Bibelen.«

> “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.

> Ovenstående er en del af disse regler; og i vort studium af Bibelen vil vi alle gøre vel i at give agt på de fremholdte principper.

> “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?’

> „Ægte tro er grundet på Skrifterne; men Satan benytter så mange kneb for at forvride Skrifterne og indføre vildfarelse, at stor varsomhed er nødvendig, hvis man vil vide, hvad de virkelig lærer. Det er en af denne tids store vildfarelser i høj grad at dvæle ved følelser og at påberåbe sig oprigtighed, mens man ignorerer Guds ords klare udsagn, fordi dette ord ikke stemmer overens med følelsen. Mange har intet andet grundlag for deres tro end følelser. Deres religion består i ophidselse; når den ophører, er deres tro borte. Følelse kan være avner, men Guds ord er hveden. Og ‘hvad,’ siger profeten, ‘har avnerne med hveden at gøre?’“

> “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.

> “Ingen vil blive fordømt for ikke at have agtet på lys og kundskab, som de aldrig har haft, og som de ikke kunne opnå. Men mange nægter at adlyde den sandhed, der bliver fremholdt for dem af Kristi ambassadører, fordi de ønsker at rette sig efter verdens målestok; og den sandhed, som har nået deres forstand, det lys, som har skinnet i sjælen, vil fordømme dem ved dommen. I disse sidste dage har vi det ophobede lys, som har skinnet gennem alle tidsaldre, og vi skal holdes tilsvarende ansvarlige. Hellighedens sti ligger ikke på niveau med verden; den er en opbygget vej. Hvis vi vandrer på denne vej, hvis vi løber ad Herrens buds vej, skal vi erfare, at ‘de retfærdiges sti er som det strålende lys, der skinner klarere og klarere indtil højlys dag.’” Review and Herald, 25. november 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.

Vi bliver ikke „fordømt for ikke at agte på lys og kundskab, som“ vi „aldrig havde, og“ som vi „ikke kunne opnå.“ Det vigtige aspekt ved denne udtalelse er udtrykket „ikke kunne opnå.“ Elias, Johannes og Miller repræsenterer lys for deres respektive generationer, som kunne opnås. Tilstedeværelsen af deres budskab fjernede det slør af, hvad der i USA juridisk betegnes som „plausible deniability“. Elias-budskabet fjerner i enhver generation, hvor det åbenbares, enhver „plausible deniability“ og holder således hele generationen ansvarlig for det lys, som da bliver fremstillet.

> “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).

> „Min broder sagde engang, at han ikke ville høre noget om den lære, vi holder fast ved, af frygt for, at han skulle blive overbevist. Han ville ikke komme til møderne eller lytte til foredragene; men senere erklærede han, at han indså, at han var lige så skyldig, som om han havde hørt dem. Gud havde givet ham en anledning til at lære sandheden at kende, og Han ville holde ham ansvarlig for denne anledning. Der er mange iblandt os, som nærer fordomme imod de læresætninger, der nu bliver drøftet. De vil ikke komme for at høre, de vil ikke roligt undersøge, men de fremfører deres indvendinger i mørket. De er fuldkommen tilfredse med deres stilling. ‘Du siger: Jeg er rig og har overflod og mangler intet; og du ved ikke, at du er elendig og ynkværdig og fattig og blind og nøgen. Jeg råder dig til at købe guld af mig, lutret i ild, for at du kan blive rig, og hvide klæder, for at du kan være iført dem, så din nøgenheds skam ikke skal blive åbenbar, og øjensalve til at salve dine øjne med, for at du kan se. Alle dem, jeg elsker, revser og tugter jeg; vær derfor nidkær og omvend dig’ (Åbenbaringen 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.

> “Dette skriftsted gælder dem, som lever under budskabets lyd, men som ikke vil komme for at høre det. Hvordan ved I, om ikke Herren giver friske beviser på sin sandhed og stiller den i en ny sammenhæng, for at Herrens vej må beredes? Hvilke planer har I lagt, for at nyt lys kan gennemtrænge rækken af Guds folk? Hvilket bevis har I for, at Gud ikke har sendt lys til sine børn? Al selvtilstrækkelighed, egotisme og meningsstolthed må lægges bort. Vi må komme til Jesu fødder og lære af ham, som er sagtmodig og ydmyg af hjertet. Jesus underviste ikke sine disciple, som rabbinere underviste deres. Mange af jøderne kom og lyttede, mens Kristus åbenbarede frelsens mysterier, men de kom ikke for at lære; de kom for at kritisere, for at gribe ham i en eller anden uoverensstemmelse, så de kunne have noget, hvormed de kunne indtage folket imod ham. De var tilfredse med deres kundskab, men Guds børn må kende den sande Hyrdes røst. Er det ikke en tid, hvor det ville være højst passende at faste og bede for Gud? Vi er i fare for splid, i fare for at tage parti i et omstridt spørgsmål; og burde vi ikke søge Gud i alvor, med sjælens ydmygelse, for at vi kan vide, hvad sandhed er?” Selected Messages, bog 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.

De, som repræsenterer Elias-budskabet, er domsredskaber i en renselsesproces, der bereder vejen for pagtens sendebud til at rense templet. I udførelsen af arbejdet med at rense templet åbenbares lyset fra den nærværende sandhed. Hvis det ikke blev åbenbaret, ville de, som Kristus søgte og søger at rense, bevare deres laodikeiske kappe af selvbedrag. Elias symboliserer en tjeneste, som fremstiller sandheden som et domsredskab. Derfor bliver vi underrettet om, at de, som forkastede Johannes Døbers budskab, ikke kunne drage nytte af Jesu undervisning.

> “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.

> „Jeg blev henvist tilbage til forkyndelsen af Kristi første komme. Johannes blev sendt i Elias’ ånd og kraft for at berede Jesu vej. De, som forkastede Johannes’ vidnesbyrd, havde ikke gavn af Jesu lære.“ 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.

I de profetiske beretninger, som er forbilleder på renselsen af Guds folk, bliver et budskab om nærværende sandhed afseglet, som holder slægten ansvarlig for enten at vælge mørke eller lys.

> 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.

> Men du, Daniel, luk ordene til og forsegl bogen indtil endens tid; mange skal fare hid og did, og kundskaben skal blive stor…. Og han sagde: Gå bort, Daniel; for ordene er lukkede til og forseglede indtil endens tid. Mange skal renses og gøres hvide og prøves; men de ugudelige skal handle ugudeligt, og ingen af de ugudelige skal forstå; men de vise skal forstå. 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.”

De, som repræsenterer Elias-budskabet for deres respektive slægtled, identificeres af Kristus som Hans ambassadører, for at Han kan bruge dem som redskaber til dom. Dette var det, Elias gjorde kendt, da han sagde: „lad det blive kendt i dag, at du er Gud i Israel, og at jeg er din tjener, og at jeg har gjort alle disse ting på dit ord.“

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

Denne sandhed fremholdes også af Jesus med hensyn til Johannes Døberen.

> 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.

> Og da de gik bort, begyndte Jesus at sige til skarerne om Johannes: Hvad gik I ud i ørkenen for at se? Et siv, som svajes af vinden? Men hvad gik I ud for at se? Et menneske klædt i bløde klæder? Se, de, som bærer bløde klæder, er i kongers huse. Men hvad gik I ud for at se? En profet? Ja, siger jeg jer, og mere end en profet. For det er ham, om hvem der er skrevet: Se, jeg sender min budbærer foran dit åsyn; han skal berede din vej foran dig. Mattæus 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.

Johannes var mere end en profet; han var et redskab til dom, og hans tjeneste blev identificeret for hans generation, for de var draget ud i ørkenen for at se ham, lige så sikkert som hele Israel kom til Karmel på Akabs befaling. William Miller forstod den forøgelse af kundskab, som blev åbenbaret i 1798. Han repræsenterede dem, der fór hid og did i Guds ord, efterhånden som kundskaben tiltog. Hans budskab var baseret på profetisk tid, og i 1840 blev hans budskab og tjeneste stillet frem for hans generation på en sådan måde, at hele den protestantiske verden iagttog for at se, om hans metode holdt stik. Da det blev bekræftet, blev hans budskab båret ud over hele verden.

> “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.’

> "I året 1840 vakte endnu en bemerkelsesverdig opfyldelse af profetien udbredt interesse. To år tidligere havde Josiah Litch, en af de ledende prædikanter, som forkyndte det andet komme, udgivet en udlægning af Åbenbaringen 9, hvori han forudsagde det osmanniske riges fald. Ifølge hans beregninger skulle denne magt blive styrtet … den 11. august 1840, når den osmanniske magt i Konstantinopel kan forventes at blive brudt. Og dette, tror jeg, vil vise sig at være tilfældet."

> “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.

> „Netop på det angivne tidspunkt tog Tyrkiet ved sine ambassadører imod de europæiske allierede magters beskyttelse og stillede sig således under de kristne nationers kontrol. Begivenheden opfyldte forudsigelsen nøjagtigt. Da dette blev kendt, blev skarer overbevist om rigtigheden af de principper for profetisk fortolkning, som Miller og hans medarbejdere havde antaget, og adventbevægelsen fik en vidunderlig fremdrift. Lærde og ansete mænd sluttede sig til Miller, både i forkyndelsen og i udgivelsen af hans synspunkter, og fra 1840 til 1844 udbredte værket sig hurtigt.“ 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.

Fra “1840 til 1844” fremstiller historien om de “syv tordener” i Åbenbaringen kapitel ti. I denne historie blev en renselsesproces indledt, som var fremstillet i Malakias kapitel tre og i Kristi to tempelrenselser. Renselsesprocessen var en fremadskridende prøvelsesproces, baseret på Millers forståelse af dag-for-et-år-princippet. De, som repræsenterer Elias-budskabet, bereder vejen for, at pagtens sendebud pludseligt kan komme til sit tempel, og de er symbolet på et domsinstrument, som anvendes af pagtens sendebud til at feje dem ud, som vælger mørket frem for lyset.

> 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.

> Jeg døber jer ganske vist med vand til omvendelse; men han, som kommer efter mig, er mægtigere end jeg; hans sko er jeg ikke værdig til at bære; han skal døbe jer med Helligånden og med ild. Hans kasteskovl er i hans hånd, og han skal rense sin tærskeplads til bunds og samle sin hvede i laden; men avnerne skal han opbrænde med uudslukkelig ild. Matthæus 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.

På Kristi tid, som fremstillet i Joh 6,66, mistede han flere disciple end på noget andet tidspunkt. I The Desire of Ages, hvor dette sted i Johannesevangeliet behandles, var selve metoden for den profetiske anvendelse netop årsagen til, at disciplene forlod ham. De kunne ikke forstå, at det bogstavelige repræsenterede det åndelige, og ifølge apostlen Paulus kommer det bogstavelige før det åndelige.

> 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.

> Således er det også skrevet: Det første menneske, Adam, blev til en levende sjæl; den sidste Adam blev til en levendegørende ånd. Men det åndelige er ikke det første, derimod det naturlige; derefter kommer det åndelige. 1 Korintherbrev 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:

Uvillige og derfor ude af stand nægtede jøderne at forstå Kristus, da han tilkendegav, at han var himlens brød, som måtte spises. Skikke og traditioner tilsidesatte den metode, som Kristus selv anvendte. Om denne historie skrev Søster White:

> “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.

> „Ved den offentlige irettesættelse af deres vantro blev disse disciple endnu mere fremmedgjort over for Jesus. De blev stærkt mishagede, og idet de ønskede at såre Frelseren og tilfredsstille farisæernes ondskab, vendte de Ham ryggen og forlod Ham med foragt. De havde truffet deres valg, havde taget formen uden ånden, skallen uden kernen. Deres beslutning blev aldrig siden omgjort; for de vandrede ikke mere sammen med Jesus.״

> “‘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.

> “‘Han har sin kasteskovl i hånden, og han skal rense sin tærskeplads til bunds og samle sin hvede i laden.’ Matthæus 3,12. Dette var en af renselsens tider. Ved sandhedens ord blev avnerne skilt fra hveden. Fordi de var for forfængelige og selvretfærdige til at modtage irettesættelse, for verdenselskende til at tage imod et liv i ydmyghed, vendte mange sig bort fra Jesus. Mange gør stadig det samme. Sjæle prøves i dag, ligesom disse disciple blev prøvet i synagogen i Kapernaum. Når sandheden bringes hjem til hjertet, ser de, at deres liv ikke er i overensstemmelse med Guds vilje. De ser nødvendigheden af en fuldstændig forandring i sig selv; men de er ikke villige til at påtage sig det selvfornægtende arbejde. Derfor bliver de vrede, når deres synder blotlægges. De går bort forargede, ligesom disciplene forlod Jesus, mens de mumlede: ‘Dette ord er hårdt; hvem kan høre det?’” Jesu Liv, 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.

Det er Malakias’ pagtens sendebud, der renser Levis sønner med ild. Han renser sin tærskeplads grundigt og skiller hveden fra avnerne. Dette værk udfører han med en kasteskovl. Kasteskovlen er det, som fuldbyrder adskillelsen, og kasteskovlen er budskabet om nærværende sandhed for hver respektive historie, hvor han renser Levis sønner. Kasteskovlen er Elias-budskabet og de sendebud, som repræsenterer et redskab til dom.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Se, jeg sender min budbærer, og han skal berede vejen for mig; og Herren, som I søger, skal pludselig komme til sit tempel, pagtens engel, som I har behag i; se, han kommer, siger Hærskarers Herre. Men hvem kan udholde hans kommes dag? og hvem kan bestå, når han åbenbarer sig? thi han er som en smelters ild og som blegemands sæbe. Og han skal sidde som den, der smelter og renser sølv; og han skal rense Levis sønner og lutre dem som guld og sølv, for at de må bære Herren offergaver i retfærdighed. Da skal Judas og Jerusalems offergave være Herren velbehagelig som i fordums dage og som i tidligere år. Malakias 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.

Han, som kommer efter Johannes Døberen, er den, som renser sin tærskeplads med en kasteskovl, og er som en guldsmeds ild. Renselsesprocessen fuldbyrdes af pagtens sendebud og identificerer derfor en historie, hvor Herren indgår pagt med et nyt udvalgt pagtfolk. Da det gamle Israel blev udfriet fra Egyptens trældom, var et tema i denne hellige historie spørgsmålet om den „førstefødte“. Hvad enten det var Egyptens førstefødtes død eller Guds betegnelse af Israel som sin førstefødte.

> 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.

> Og du skal sige til Farao: Så siger Herren: Israel er min søn, min førstefødte. Og jeg siger til dig: Lad min søn gå, for at han kan tjene mig; og hvis du nægter at lade ham gå, se, da vil jeg slå din søn ihjel, din førstefødte. 2 Mosebog 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.

Da Gud indgik pagt med Israel ved udfrielsen fra Egypten, var den guddommelige plan, at hver førstefødt søn fra hver af stammerne skulle helliges til præstetjenestens arbejde. Men ved guldkalvens oprør var det kun Levis stamme, der stillede sig på Moses’ side imod oprøret. På grund af deres troskab ophævede Gud sin plan om, at hver førstefødt fra enhver stamme skulle helliges til præstedømmet, og han gik de andre stammer forbi og gav Levis stamme den eksklusive ret til præstedømmet. Når pagtens sendebud renser Levis sønner, fremstiller det en historie, hvor et tidligere pagtfolk sættes til side til fordel for et nyt pagtfolk. Dette var tilfældet med Johannes Døberen, Milleritterne og vil være tilfældet med de hundrede og fireogfyrre tusinde. Fra 1840 til 1844 blev en renselsesproces indledt gennem prøvespørgsmålet i det profetiske budskab, som var blevet givet til William Miller. Den førte til, at Herren pludselig kom til sit tempel den 22. oktober 1844, men renselsesprocessen afsluttedes først i 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.

> „Både profetien i Daniel 8,14: ‘Indtil to tusinde og tre hundrede aftener og morgener; så skal helligdommen blive renset,’ og den første engels budskab: ‘Frygt Gud og giv ham ære; thi hans doms time er kommet,’ pegede på Kristi tjeneste i det allerhelligste, på den undersøgende dom, og ikke på Kristi komme til sit folks forløsning og de ugudeliges tilintetgørelse. Fejlen lå ikke i beregningen af de profetiske tidsperioder, men i den begivenhed, der skulle finde sted ved afslutningen af de 2300 dage. Ved denne fejl havde de troende lidt skuffelse, men alt det, som var forudsagt i profetien, og alt det, som de havde skriftmæssigt grundlag for at forvente, var blevet opfyldt. Netop på det tidspunkt, da de begræd deres håbs brist, havde den begivenhed fundet sted, som var forudsagt i budskabet, og som måtte opfyldes, før Herren kunne åbenbare sig for at give sine tjenere løn.“

> “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.

> "Kristus var kommet, ikke til jorden, som de forventede, men, således som forudskygget i forbilledet, til det allerhelligste i Guds tempel i himlen. Han fremstilles af profeten Daniel som kommende på denne tid til den Gamle af Dage: 'Jeg så i nattesynerne, og se, en, der var som en Menneskesøn, kom med himlens skyer og kom'—ikke til jorden, men—'hen til den Gamle af Dage, og man førte Ham frem for Ham.' 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.

> Denne komme forudsiges også af profeten Malakias: »Herren, som I søger, skal pludselig komme til sit tempel, pagtens Engel, som I har behag i; se, han kommer, siger Hærskarers Herre.« Malakias 3,1. Herrens komme til sit tempel var pludseligt, uventet, for hans folk. De ventede ikke at finde ham der. De forventede, at han ville komme til jorden, »i luende ild for at øve hævn over dem, som ikke kender Gud, og over dem, som ikke adlyder vor Herres Jesu evangelium.« 2 Thessalonikerbrev 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.

> „Men folket var endnu ikke rede til at møde deres Herre. Der var stadig et forberedelsesværk, som måtte fuldbyrdes for dem. Lys skulle gives, som ledte deres tanker til Guds tempel i himmelen; og idet de i tro fulgte deres Ypperstepræst i Hans tjeneste dér, ville nye pligter blive åbenbaret. Endnu et budskab med advarsel og undervisning skulle gives til menigheden.

> “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.

> „Profeten siger: ‚Men hvem kan udholde den dag, når Han kommer, og hvem kan bestå, når Han åbenbares? For Han er som en guldsmeds ild og som tvætteres sæbe. Han skal sidde som den, der smelter og renser sølv; Han skal rense Levis sønner og lutre dem som guld og sølv, så de kan frembære et offer til Herren i retfærdighed.‘ Malakias 3,2-3. De, som lever på jorden, når Kristi forbøn ophører i helligdommen deroppe, skal bestå for den hellige Guds åsyn uden en mellemmand. Deres klæder må være uplettede, deres karakterer må være renset for synd ved bestænkelsens blod. Ved Guds nåde og deres egen ihærdige stræben må de være sejrherrer i kampen mod det onde. Mens den undersøgende dom foregår i himlen, mens de angrende troendes synder bliver fjernet fra helligdommen, skal der finde et særligt renselsesværk sted, en bortlæggelse af synd, blandt Guds folk på jorden. Dette værk fremstilles klarere i budskaberne i Åbenbaringen 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.

> »Når dette værk er fuldbragt, vil Kristi efterfølgere være rede til hans tilsynekomst. ‘Da skal Judas og Jerusalems offergave være Herren velbehagelig som i fordums dage og som i henfarne år.’ Malakias 3:4. Da vil den menighed, som vor Herre ved sin komme skal tage til sig, være en ‘herlig menighed, som ikke har plet eller rynke eller noget sådant.’ Efeserne 5:27. Da vil hun skue frem ‘som morgenrøden, skøn som månen, klar som solen, frygtelig som en hær med bannere.’ Højsangen 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.

> „Foruden Herrens komme til sit tempel forudsiger Malakias også hans andet komme, hans komme for at fuldbyrde dommen, med disse ord: ‘Og jeg vil komme nær til eder til dom; og jeg vil være et hastigt vidne imod troldmændene og imod horkarlenes og imod dem, som sværger falsk, og imod dem, som undertrykker daglejeren i hans løn, enken og den faderløse, og som afviser den fremmede fra hans ret og ikke frygter mig, siger Hærskarers Herre.’ Malakias 3:5. Judas henviser til den samme scene, når han siger: ‘Se, Herren kommer med sine helliges titusinder for at holde dom over alle og for at overbevise alle de ugudelige iblandt dem om alle deres ugudelige gerninger.’ Judas 14, 15. Dette komme og Herrens komme til sit tempel er særskilte og adskilte begivenheder.“

> “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.

> „Kristi komme som vor ypperstepræst til det allerhelligste for renselsen af helligdommen, fremstillet i Daniel 8:14; Menneskesønnens komme til den Gamle af Dage, som det fremstilles i Daniel 7:13; og Herrens komme til sit tempel, forudsagt af Malakias, er beskrivelser af den samme begivenhed; og dette fremstilles også ved brudgommens komme til brylluppet, sådan som Kristus beskriver det i lignelsen om de ti jomfruer i Matthæus 25.“ The Great Controversy, 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.

Der henvises til fire »komster« i det sidste afsnit, og de er alle den samme komme, symboliseret på fire forskellige måder. En af disse »komster« er lignelsen om de ti jomfruer.

> “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.

> „Jeg bliver ofte henvist til lignelsen om de ti jomfruer, hvoraf fem var kloge og fem dårlige. Denne lignelse er blevet og vil blive opfyldt til punkt og prikke, for den har en særlig anvendelse på denne tid og er, ligesom den tredje engels budskab, blevet opfyldt og vil fortsat være nærværende sandhed indtil tidens afslutning.“ Review and Herald, 19. august 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.

Hvis de fire »komster« »er beskrivelser af den samme begivenhed«, så vil disse fire »komster«, som blev opfyldt ved adventismens begyndelse i den milleritiske bevægelse, igen »blive opfyldt« »til punkt og prikke« i Elias-bevægelsen ved adventismens afslutning.

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 og milleritterne var repræsentanterne for den første engels budskab, og i det samme afsnit fra Early Writings, som vi for nylig citerede, besad den første engels budskab de samme karakteristika som Johannes Døberens. Vi citerede det afsnit, der siger, at de, som forkastede Johannes Døberens budskab, ikke kunne have gavn af Jesu lære. I det næste afsnit siger hun: „De, som forkastede det første budskab, kunne ikke have gavn af det andet; heller ikke havde de gavn af midnatsråbet, som skulle berede dem til ved tro at gå ind med Jesus i det himmelske helligdoms allerhelligste.“ Både William Miller og Johannes Døberen repræsenterer redskaber til dom.

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.

Havde ingen af dem været fremstået, ville deres respektive slægter ikke være blevet holdt ansvarlige for at forkaste lyset. Gud brugte disse to budbringere til at fjerne den laodikæiske synds kappe og derved påvise det tidligere udvalgte folks laodikæiske nøgenhed ved at fremføre et budskab, som, hvad enten det blev antaget eller forkastet, ville blive anvendt i dommen som et tegn på, at en profet havde været iblandt dem. Historien fra 1840 til 1844 blev forbilledliggjort ved ilden, som fór ned over Elias’ offer på Karmels bjerg. Den sande profet var blevet skilt ud fra de falske profeter.

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.”

Vi er nå nået til det punkt, hvor vi bør skitsere den renselsesproces, som fortsatte efter 22. oktober 1844. Søster White udtalte, at efter 22. oktober 1844 var “folket endnu ikke rede til at møde deres Herre. Der var stadig et forberedelsesarbejde, som måtte fuldbyrdes for dem. Lys skulle gives, som ledte deres sind til Guds tempel i himmelen; og idet de i tro skulle følge deres Ypperstepræst i Hans tjeneste dér, ville nye pligter blive åbenbaret. Endnu et budskab med advarsel og undervisning skulle gives til menigheden.”

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.

Da adventismen forkastede de „syv tider“ i Tredje Mosebog 26, som Daniel kaldte Moses’ „ed“, mistede de evnen til at erkende, at renselsesprocessen fortsatte ud over deres oprindelige arbejde med at forstå de sandheder, der var knyttet til dommens begyndelse.

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.

Vi vil behandle den fortsatte renselsesproces i den næste artikel og begynde at bringe det sande protestantismes horn, som millerittisk adventisme modtog i 1840’erne, i overensstemmelse med republikanismens horn.

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