Article

# Laodicea - Number Three

Laodikea – Nummer Tre

What are the Rules?

Hvad er reglerne?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> „Vi bør selv vide, hvad der udgør kristendommen, hvad sandheden er, hvad den tro er, som vi har modtaget, hvad Bibelens regler er — de regler, som er givet os af den højeste myndighed.“ The 1888 Materials, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

I flere år har Future for America påpeget, at Åbenbaringens syv menigheder ikke blot repræsenterer det moderne Israels historie fra apostlenes tid indtil verdens ende, men at de syv menigheder også repræsenterer det gamle Israel fra Moses’ tid indtil Stefanus’ stening. Adventismens pionerer lærte ikke denne sandhed, men de forstod og anvendte de principper, som stadfæster denne sandhed. Jesus angiver enden fra begyndelsen, og det gamle Israel repræsenterer det moderne Israel. Derfor fandtes enhver sandhed, som er en del af det moderne Israels profetiske kendetegn, også i det gamle Israel.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Før den milleritiske histories tid var det traditionelle kristne syn på de syv menigheder, at de repræsenterede de faktiske menigheder i Lilleasien på Johannes’ tid. Det traditionelle syn forstod også, at formaningen til de enkelte menigheder ligeledes kan forstås som særlig vejledning til forskellige menigheder gennem hele den kristne historie, og endvidere at den selvsamme vejledning og de samme advarsler gælder den enkelte kristne. Man forstod også, at de syv menigheder repræsenterer syv perioder i kirkens historie fra disciplenes tid indtil verdens ende. Disse perspektiver gik forud for den milleritiske historie. Disse fire erkendelser vedrørende de syv menigheder, som udgør det traditionelle syn, der gik forud for William Miller, var og er baseret på den „historicistiske“ fortolkning af Bibelen. Det var denne metode, som Guds engle ledte William Miller til at antage.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> ”De syv menigheder i Asien er en historie om Kristi kirke i dens syv skikkelser, i alle dens bugtninger og vendinger, i al dens fremgang og modgang, fra apostlenes dage og ned til verdens ende. De syv segl er en historie om jordens magters og kongers handlinger over for kirken og om Guds beskyttelse af sit folk i den samme tid. De syv basuner er en historie om syv særegne og tunge domme, sendt over jorden, eller det romerske rige. Og de syv skåler er de syv sidste plager, sendt over det pavelige Rom. Indflettet i disse er mange andre begivenheder, vævet ind som tilløbende strømme og fyldende profetiens store flod, indtil det hele ender for os i evighedens ocean.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> „Dette er, efter min opfattelse, planen for Johannes’ profeti i Åbenbaringens Bog. Og den mand, som ønsker at forstå denne bog, må have et grundigt kendskab til andre dele af Guds ord. De billeder og metaforer, der anvendes i denne profeti, forklares ikke alle i den samme, men må findes hos andre profeter og forklares i andre skriftsteder. Derfor er det åbenbart, at Gud har tilsigtet studiet af helheden, selv for at opnå en klar kundskab om nogen del.“ William Miller, Miller’s Lectures, bind 2, foredrag 12, 178.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

Søster White er enig i og fastholder det „historicistiske“ syn, som Miller havde, men hun tilføjede en dybere indsigt i Johannes’ Åbenbaring, end Miller så, for Miller havde ikke erkendt helligdommen, som den virkelig er. Han forstod helligdommen som jorden. Søster White erkendte, at når Jesus fremstillede de forudsigelser, som er fremstillet i Johannes’ Åbenbaring, gjorde Kristus det i forbindelse med sin gerning som den himmelske Ypperstepræst.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Da Johannes vender sig om og ser Kristus, vandrer Han blandt lysestagerne i præstelige klæder, og lysestagerne befinder sig i det hellige, og derfor i historien efter Hans himmelfart, men før Han gik ind i Det Allerhelligste i 1844. Miller kunne ikke have forstået betydningen af denne virkelighed. Det ville Tyndale, Luther eller John Wycliffe eller nogen af de tidlige reformatorer heller ikke have gjort. Sandheden er fremadskridende og skinner klarere og stadig klarere indtil den fuldkomne dag.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> „Det store princip, som så ædelt blev forfægtet af Robinson og Roger Williams, at sandheden er fremadskridende, og at kristne bør stå rede til at modtage alt det lys, som måtte skinne fra Guds hellige ord, gik tabt af syne for deres efterkommere. De protestantiske kirker i Amerika — og også dem i Europa — som i så høj grad var begunstiget ved at modtage Reformationens velsignelser, formåede ikke at trænge fremad på reformens vej. Skønt nogle få trofaste mænd fra tid til anden stod frem for at forkynde ny sandhed og blotlægge længe nærede vildfarelser, var flertallet, ligesom jøderne på Kristi tid eller papisterne på Luthers tid, tilfredse med at tro, som deres fædre havde troet, og leve, som de havde levet. Derfor forfaldt religionen atter til formalisme; og vildfarelser og overtro, som ville være blevet forkastet, dersom kirken var fortsat med at vandre i lyset fra Guds ord, blev bevaret og næret. Således døde den ånd, som var blevet indgivet af Reformationen, gradvis ud, indtil der næsten var lige så stort behov for reform i de protestantiske kirker som i den romerske kirke på Luthers tid. Der var den samme verdslighed og åndelige sløvhed, en lignende ærbødighed for menneskers meninger og en erstatning af Guds ords lærdomme med menneskelige teorier.“ The Great Controversy, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Hvis det forhold, at sandheden udvikler sig gradvist gennem historien, ikke erkendes, da kan betydningen af noget nyt lys i denne sidste generation meget vel være umulig at erkende. Når et menneske ophører med at forstå den progressive natur af „sandheden“, begynder det automatisk at støtte sig til traditioner, skikke og faldet menneskelig vejledning.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Den metode, som Miller anvendte, er et vejmærke, der løber gennem hele den profetiske linje og frembærer et vidnesbyrd om udviklingen af den bibelske sandhed, som begyndte med apostlene. Dog finder vi i det vejmærke, som repræsenteres ved Miller, en begyndelse, der kræver et modstykke ved enden. De fleste forstår aldrig disse realiteter, men således forholder det sig ikke med Satan.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

Satan har modstået sandheden og dens udvikling lige siden sit oprør i himlen. Da det nåede til det punkt i historien, hvor reformatorerne begyndte tydeligt at forstå, hvordan Bibelen skulle studeres, gjorde Satan, som han altid gør, og indførte forfalskninger. De historiske beviser for hans værk med at forfalske sandheden viser, at jesuitter såsom Ribera og Louis de Alcazar rettede deres forfalskende metode specifikt mod Johannes’ Åbenbaring. Den forvanskede metode, som kaldes „præterisme“, begyndte i det andet og tredje århundrede med to primære repræsentanter for denne falske metode. Den ene var Eusebius af Cæsarea (260–339), og Victorinus af Pettau (død omkring 304). Begge disse tidlige historiske skikkelser fremmede den metode, der hævdede, at Johannes’ Åbenbaring blev opfyldt under Romerrigets tid ved sådanne historiske skikkelser som den berygtede kejser Nero.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

I det nittende århundrede indførte John Darby (1800–1882) fra Det Forenede Kongerige endnu en satanisk metodologi, som også blev indsat i fodnoterne til den trojanske hest-bibel, kaldet Scofield Reference Bible, som vi tidligere har identificeret. “Dispensationalisme” er en teologisk ramme, der opdeler historien og Guds samvirke med menneskeheden i adskilte perioder, eller “dispensationer”, hvori Gud forvalter sin plan på forskellige måder. Jeg bemærker dette på dette punkt, for dette er en af de usandheder, der blev indført i Future for America-bevægelsen af røster fra det samme område, hvorfra Darby havde udbredt sine sataniske ideer. Darbys ideer, som angreb Future for America, blev ledsaget af filosofien fra den såkaldte nutidige “woke”-bevægelse, som fremmer det samme anarki, repræsenteret ved den franske revolution, og den samme tøjlesløshed, repræsenteret ved Sodoma og Gomorra.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

I dag anvender teologerne i den moderne adventisme et system til at dissekere Bibelens sandheder, baseret på et todelt system af bibelsk fortolkning, som de benytter til at undergrave og fornægte både Bibelen og Profetiens Ånd. De klassificerer mænd enten som eksperter i bibelske sprog eller som eksperter i bibelsk historie. Således kontrollerer adventismens teologer i dag den laodikeiske adventismes sind, enten ved at fortolke Guds Ord på grundlag af det faldne menneskes forståelse af historien eller det faldne menneskes forståelse af sproget. Disse moderne manifestationer af vildfarelse, som ofte er blevet anvendt til at angribe det budskab, du nu læser, vil blive behandlet nærmere i disse artikler, når vi betragter symbolikken i den franske revolution. Satan er levende, og han ved, at hans tid er kort. Den sidste regel i Millers regler, nummer fjorten, afsluttes med følgende afsnit.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> „Den guddomslære, der undervises i på vore skoler, er altid grundet på en eller anden sekterisk trosbekendelse. Det kan måske gå an at tage et ubeskrevet sind og præge det med noget sådant, men det vil altid ende i bigotteri. Et frit sind vil aldrig være tilfreds med andres anskuelser. Var jeg lærer for unge i guddomslære, ville jeg først lære deres evner og sind at kende. Hvis disse var gode, ville jeg få dem til selv at studere Bibelen og sende dem ud frie til at gøre verden godt. Men hvis de ikke havde noget sind, ville jeg præge dem med en andens sind, skrive bigot på deres pande og sende dem ud som slaver!“ William Miller, Miller’s Works, bind 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

I tiden umiddelbart efter, at Johannes Åbenbareren levede, og i Reformationens dage, frembragte Satan aktivt falsk profetisk metodologi for at forvirre og ødelægge sand bibelsk analyse. Hvad der undertiden overses i disse historiske kendsgerninger, er, at alle disse sataniske metodologier var rettet direkte mod ingen anden bog end Åbenbaringens Bog. Det var emnet for hver af disse fremmere af satanisk forvirring. Åbenbaringens Bog har altid været Satans mål. Satan ved, at det er Åbenbaringens Bog, han må føre krig imod. Når vi erkender dette faktum, kan vi dernæst erkende en anden uset virkelighed, som tilsløres af en anden betydningsfuld sandhed.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

Jesuitternes falske metodologi var tilsigtet at forhindre en klar forståelse af, at den romerske kirkes pave er bibelprofetiens antikrist. Hver eneste protestantiske reformator kom til at erkende og identificere denne sandhed. Derfor er historien om mænd som Ribera og Louis de Alcazar tidligere, når den offentligt er blevet fremstillet gennem tale og publikation, blevet anvendt med det formål at påvise de sataniske bestræbelser på at forhindre en korrekt forståelse af „syndens menneske“. De skriftlige eller mundtlige vidnesbyrd, som blotlægger hensigten med indførelsen af disse sataniske metodologier, er korrekte så langt, de rækker, men Satan forsøgte at tilsløre mere end blot de bibelske beviser, der identificerer antikrist som Roms pave.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Der findes sandheder i Johannes’ Åbenbaring, som er blevet tildækket af den forvirring, der er frembragt af disse falske systemer for bibelsk fortolkning, som ligger uden for emnet om manden, hvis tal er seks hundrede seks og tres. En af disse sandheder er ganske bestemt den sandhed, der fremstilles, når de syv menigheder forstås i deres fuldeste udvikling. Der findes sandheder i de syv menigheder, som taler direkte til den historie, der tog sin begyndelse den 11. september 2001 og ender i søndagslovkrisen. Satan har søgt at holde dette lys skjult, og han opfandt de sataniske metoder for at tilsløre flere sandhedens ædelstene, som findes i Johannes’ Åbenbaring, ikke blot identifikationen af paven i Rom som antikrist.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

Før „syndens menneske“ blev åbenbaret i 538, angreb mænd som Eusebius og Victorinus Johannes’ Åbenbaring i et forsøg på at tilsløre den pavelige magts fremkomst. Senere i historien opfyldte Kristus sit løfte til Thyatira og frembragte reformationens morgenstjerne (Wycliffe), og Satan frembragte derefter to fremtrædende historiske skikkelser til at forsvare og videreføre hans sataniske værk. Den langstrakte krig om sandhedens udvikling, som når sit højdepunkt, når hemmeligheden i Johannes’ Åbenbaring bliver afseglet, (lige før nådetidens afslutning) indbefatter lys fra de syv menigheder, som Miller aldrig erkendte, og heller ikke søster White; men det kan let påvises, at både Miller og Profetiens Ånd stadfæster det nye lys, for nyt lys modsiger aldrig gammelt lys.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> ”Det er et faktum, at vi har sandheden, og vi må med fasthed holde ved de standpunkter, som ikke kan rokkes; men vi må ikke se med mistro på noget nyt lys, som Gud måtte sende, og sige: Vi kan virkelig ikke se, at vi behøver mere lys end den gamle sandhed, som vi hidtil har modtaget, og hvori vi er grundfæstede. Så længe vi fastholder denne holdning, finder den troværdige Vidnes udsagn anvendelse på os i sin irettesættelse: ’Og du ved ikke, at du er elendig og ynkelig og fattig og blind og nøgen.’ De, som føler sig rige og har overflod og ikke mangler noget, befinder sig i en blindhedens tilstand med hensyn til deres sande stilling for Gud, og de ved det ikke.” Review and Herald, 7. august 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Den primære prøve for nyt lys er, om det modsiger etableret sandhed, og om det opretholder de grundlæggende sandheder.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> ”Når Guds kraft vidner om, hvad der er sandhed, skal den sandhed stå fast til evig tid som sandheden. Ingen senere antagelser, som strider imod det lys, Gud har givet, må finde gehør. Der vil fremstå mennesker med udlægninger af Skriften, som for dem er sandhed, men som ikke er sandhed. Sandheden for denne tid har Gud givet os som et fundament for vor tro. Han selv har lært os, hvad der er sandhed. Den ene vil fremstå, og endnu en anden, med nyt lys, som modsiger det lys, Gud har givet under sin Helligånds stadfæstelse.” Selected Messages, bog 1, s. 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

Satan har haft Johannes’ Åbenbaring som mål for sine angreb fra den tid, da Johannes nedskrev de budskaber, der er indeholdt deri. Jesus sagde:

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.

> Men salige er jeres øjne, for de ser, og jeres ører, for de hører. For sandelig siger jeg jer, at mange profeter og retfærdige mænd har ønsket at se det, som I ser, og har ikke set det; og at høre det, som I hører, og har ikke hørt det. Matthæus 13,16.17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Den velsignelse, der er knyttet til at se og høre, er velsignelsen ved at forstå budskabet i Jesu Kristi Åbenbaring. Da Johannes repræsenterede dem i de „sidste dage“, som ser og hører budskabet, faldt han ned for at tilbede englen Gabriel, som straks meddelte Johannes, at han ikke måtte gøre det.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.

> Og jeg, Johannes, så disse ting og hørte dem. Og da jeg havde hørt og set, faldt jeg ned for at tilbede for engelens fødder, han som viste mig disse ting. Da siger han til mig: Gør det ikke; for jeg er din medtjener og dine brødres, profeternes, og deres, som bevarer denne bogs ord. Tilbed Gud. Åbenbaringen 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

Gabriel og Johannes er begge skabte væsener, som kun skal tilbede Skaberen. Mange profeter og retfærdige mænd, inklusive engle, har ønsket at “se” og “høre” Midnatsråbets budskab, når det gentages ved verdens ende.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> „Kristus sagde: ›Salige er jeres øjne, fordi de ser, og jeres ører, fordi de hører. Thi sandelig siger jeg jer: Mange profeter og retfærdige mænd har ønsket at se det, som I ser, og har ikke set det, og at høre det, som I hører, og har ikke hørt det‹ [Matthew 13:16, 17]. Salige er de øjne, som så det, der blev set i 1843 og 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> „Budskabet blev givet. Og der bør ikke være nogen forsinkelse med at gentage budskabet, for tidens tegn går i opfyldelse; det afsluttende værk må udføres. Et stort værk vil blive udført på kort tid. Et budskab vil snart blive givet efter Guds bestemmelse, som vil svulme op til et højt råb. Da vil Daniel stå på sin plads for at aflægge sit vidnesbyrd.“ Manuscript Releases, bind 21, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Det, som retfærdige mænd (Johannes) og deres medtjenere (engle) ønskede at se, var den endelige opfyldelse af Midnatsråbet ved adventismens afslutning, når jorden ville blive oplyst af Guds herlighed. Denne endelige åbenbarelse af kraft i den sildige regn frembringes ved afsegligen af Jesu Kristi Åbenbaring.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Om denne frelse har profeterne gransket og ivrigt udforsket, de som profeterede om den nåde, der skulle komme til jer: idet de ransagede, hvilken eller hvad slags tid Kristi Ånd, som var i dem, viste hen til, når den forud vidnede om Kristi lidelser og den herlighed, som skulle følge derefter. For dem blev det åbenbaret, at det ikke var sig selv, men os, de tjente med de ting, som nu er blevet forkyndt for jer af dem, der har prædiket evangeliet for jer ved Helligånden, sendt ned fra himmelen; ting, som englene begærer at skue ind i. Derfor, omgjord jeres sinds lænder, vær ædru, og sæt jeres håb fuldt og fast til den nåde, som skal bringes jer ved Jesu Kristi åbenbarelse. 1 Peter 1:10–13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Profeterne, retfærdige mænd og engle har ønsket at leve i den tid, hvor „nåden“, eller Guds kraft, udgydes under den endelige opfyldelse af Midnatsråbet. Denne „nåde“, som er Guds skabende kraft, bringes til mennesker, når Jesu Kristi Åbenbaring bliver forseglingsbrydende åbnet. Satan ved, at vejen til at formidle Guds skabende kraft til Hans folk fuldbyrdes ved det budskab, som bliver åbnet i Johannes’ Åbenbaring, og derfor har det været hans ypperste bestræbelse at forvirre, undertrykke og tildække det lys, der findes i Johannes’ Åbenbaring. Dette lys er ikke blot identifikationen af syndens menneske, for den sandhed blev fuldt ud dokumenteret af alle de protestantiske reformatorer for århundreder siden.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> Jeg var i Ånden på Herrens dag, og jeg hørte bag mig en høj røst som af en basun, der sagde: Jeg er Alfa og Omega, den første og den sidste; og: Hvad du ser, skriv det i en bog og send det til de syv menigheder, som er i Asien: til Efesus og til Smyrna og til Pergamum og til Thyatira og til Sardes og til Filadelfia og til Laodikea. Og jeg vendte mig om for at se den røst, som talte med mig. Og da jeg vendte mig om, så jeg syv lysestager af guld; og midt iblandt de syv lysestager én, der lignede Menneskesønnen, iført en fodlang kjortel og om brystet omgjordet med et guldbælte. Hans hoved og hans hår var hvide som uld, så hvide som sne, og hans øjne som en ildslue; og hans fødder lignede skinnende malm, som om de glødede i en ovn, og hans røst var som lyden af mange vande. Og i sin højre hånd havde han syv stjerner, og ud af hans mund udgik et skarpt tveægget sværd, og hans åsyn var som solen, når den skinner i sin kraft. Og da jeg så ham, faldt jeg ned for hans fødder som død. Og han lagde sin højre hånd på mig og sagde til mig: Frygt ikke; jeg er den første og den sidste og den, som lever; jeg var død, og se, jeg lever i evighedernes evigheder, amen, og jeg har nøglerne til dødsriget og døden. Skriv derfor det, som du har set, og det, som er, og det, som siden skal ske. Åbenbaringen 1:10–19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Mens adventismen fastholdt den „historicistiske“ metode, erkendte de, at alle menighederne i Johannes’ Åbenbaring kapitel to og tre gentages i den sidste menighed. Desværre var Satan allerede ved slutningen af det nittende århundrede i færd med at lukke adventismens øjne for den hellige metode, for beskyttelsen af den og for den praksis, som udgjorde en væsentlig del af deres ansvar som „forvaltere af profetiens store sandheder“. Selv mens metoden blev tilsidesat inden for adventismen, fandtes der stadig nogle, som anvendte den hellige metode. Vi bruger bogen Story of the Seer of Patmos som et vidnesbyrd om, at anvendelsen af alle menighederne på Laodikeas historie er en gyldig anvendelse af profetien. Det følgende er uddrag fra den bog, som fremhæver det punkt, jeg henviser til.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> „Det bør erindres, at ligesom Efesos’, Smyrnas og Pergamons erfaring vil blive gentaget i den sidste menighed før Kristi andet komme, således vil Thyatiras historie have sit modstykke i den sidste generation.“ Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

Haskell påpeger med rette, at de første fire menigheders erfaring gentages, eller som han siger: »vil have sit modstykke i den sidste generation.«

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> »Han anvendte prøven, men alle pegede frem mod året 1843 som den tid, da verden måtte byde sin Frelser velkommen. Folkets tilstand ved Kristi første komme blev nu gentaget.« Stephen N. Haskell, Story of the Seer of Patmos, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

Haskell talte om, at William Miller identificerede 1843 som tidspunktet for Kristi andet komme, og fastslår, at betingelserne ved det første komme blev gentaget på milleritternes tid. Haskell havde ret, og Søster White bekræfter, at Miller selv var fremstillet ved Johannes Døberen.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> „Ligesom Johannes Døberen forkyndte Jesu første komme og beredte vejen for hans komme, således forkyndte William Miller og de, som sluttede sig til ham, Guds Søns andet komme.“ Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

Haskel påpeger endog, at under Pergamos’ historie (den tredje menighed, som repræsenterer kristendommens kompromis med afgudsdyrkelsen) blev historien om Sardes, den femte menighed, gentaget.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> „Der var en tid i Pergamos’ historie, da kristendommen mente, at hedenskabet var dødt; men i virkeligheden havde den religion, som tilsyneladende var blevet besejret, sejret. Det døbte hedenskab trådte ind i kirken. I Sardes’ dage gentog denne historie sig.“ Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

Sardes var Reformationens kirke, som vågnede op og protesterede imod pavedømmets sataniske vildfarelser, men før deres værk var fuldendt, var de allerede begyndt at vende tilbage til Rom. De tænkte ligesom Pergamos-menigheden, at pavedømmet var dødt, men i virkeligheden levede det stadig. Haskell identificerer også, at på restmenigheden skinner „de ophobede stråler fra alle tidligere tidsaldre“.

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> „Over denne sidste menighed — resten — skinner de samlede stråler fra alle fortidens tidsaldre.“ Stephen N. Haskell, Story of the Seer of Patmos, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Jeg antyder ikke, at Haskell erkendte, at den fremadskridende historie, som de syv menigheder repræsenterer, også blev opfyldt i det gamle Israels historie, men han fastholder bestemt denne sandhed, når han skriver, at „de samlede stråler fra alle forgangne tidsaldre“ „skinner“ på „den sidste menighed“. Det gamle Israel er indbefattet i „strålerne fra“ „forgangne tidsaldre“. Og skønt han fastholder de principper, der er nødvendige for at erkende symbolikken i de syv menigheder i det gamle Israels historie, er jeg usikker på, hvor dybt han erkendte de paralleller, som fremstilles i disse symboler. Jeg er også sikker på, at han ikke erkendte et endnu vigtigere aspekt af de historier, som de syv menigheder repræsenterer, et aspekt, som vi er på vej til.

We will address this truth in our next article.

Vi vil behandle denne sandhed i vores næste artikel.

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