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The Cleansing of the Sanctuary from Sin

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In the book of Hebrews, we are shown that the cleansing of the Sanctuary from sin is an integral part of the New Covenant. “Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.” Hebrews 9:23. This work of cleansing is the only work that remains between us and the Second Coming of Christ. As soon as Jesus has completed His work of atonement, He will take off His High Priestly robes, put on His kingly garments, and return to this world to take His people home. All other events, including the Sunday laws and the time of trouble, are peripheral events to that central focal point of the New Covenant.

In Revelation 11:1, we are told, “And the angel stood, saying, ‘Rise and measure the temple of God, the altar, and those who worship there.’” The question arises, Who are these worshippers in God’s Sanctuary in heaven? Turning to Hebrews 10:19, we read, “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus.” Further, the apostle tells us that, “God, Who is rich in mercy, because of His great love with which He loved us, even when we wee dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus.” Ephesians 2:4–6.

According to Paul, by faith we are to enter into holy places of the Sanctuary in Heaven where we are to participate in the work that Jesus, as our High Priest, is doing for His people. While our body is down here, by faith we are to enter into the Sanctuary in Heaven. We are, therefore the worshippers. As we grasp this truth, we begin to understand that the Sanctuary in Heaven cannot be cleansed if the worshippers are still defiled by sin.

There are two ways that the Sanctuary can be cleansed. One way is for the sins of God’s people to be blotted out; the other is for their names to be removed from the books in Heaven. The defilement an only be ended by the complete removal of either the sin or the sinner. Paul describes the provision of the New Covenant in this way, “Now, once in the end of the ages, He has appeared to put away sin by the sacrifice of Himself.” Hebrews 9:16. Ellen White refers to it as the final atonement. “The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement. . . . As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven. . . .” Patriarchs and Prophets, 357, 358.

The Day of Atonement

It is well to remember that in the daily service of the Sanctuary, the priest made atonement. That atonement, however, was not sufficient unless the person participated in the work that took place on the Day of Atonement. (See Leviticus 23:28–30.) This service was the typical service; but since October 22, 1844, we are living in the antitype, or the reality of that service.

In the daily Sanctuary service, the worshippers had a conditional pardon. It was conditional on their participation in the work that took place on the Day of Atonement. In the typical Day of Atonement, any person who did not afflict his soul, or who did any work, was to be cut off from the people. The apostle Paul talks about the provisions of the typical service in dealing with sin. “For the law [ceremonial law], having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year [Day of Atonement], make those who approach perfect. For them would they not have ceased to be offered? For the worshippers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1–4.

If it was possible for those sacrifices to really take away sins, then after the Day of Atonement there would have been no sacrifices and no need of confession of sins because their sins would already have been taken away. They would have been perfect. The Old Covenant, however, could not really take away sins. It was merely a description, or type, to explain the work to be accomplished by the New Covenant. As a result, the same people who had come to the Day of Atonement returned to offer more sacrifices the next year.

Paul then goes on to show that what the Old Covenant could not do, really takes place under the New Covenant. God is not simply going to forgive our sins; He is actually going to take them away. God’s people will then be perfect in regard to the conscience; they will have no more consciousness of sins.

In Hebrews, the apostle Paul links the experience of Christ with the experience of the New Covenant. He also ties the experience of those who will be translated with Christ’s experience. As Jesus went through a time of trouble just before He left this world, the saints are going to have to experience a time of trouble just before they are translated. As we will see, this experience through which they pass is closely connected to the cleansing of the Sanctuary. It will also be shown that when we speak of the cleansing of the Sanctuary, we are talking of the cleansing of the worshippers and that this cleansing is intimately related to what takes place in the mind of the believer.

Final Removal of Sin

It was not God’s will, even in Old Testament times, for His people to continually sin and then bring sacrifices. (See Hebrews 10:5, 6.) The New Covenant provides just one sacrifice; and that Sacrifice delivers the believer not just from guilt, but from the power of sin. Speaking of the New Covenant, Paul continues, “This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them.” Then he adds, “Their sins and their lawless deeds I will remember no more.” Verses 16, 17. He is speaking of the removal of their sins, after which He will remember them no more.

Whenever you read the texts in the Bible that speak about casting our sins in the bottom of the sea, if you will notice the context, you will see that it is always referring to the results to be accomplished as a result of the completed work of the New Covenant. Sins are not cast into the depths of the sea and forgotten by the Lord until the New Covenant is consummated. Until that time they are kept on record, even thought you are forgiven. The apostle Peter, speaking of this, says, “Repent therefore and be converted that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord.” Acts 3:19. This is the time of refreshing, also foretold in Joel 2 and Zachariah 10, that is going to come just before Jesus returns to this earth. This spiritual refreshing is what we refer to as the Latter Rain.

“Now where there is remission of these, there is no longer an offering for sin.” Hebrews 10:18. The significance of overcoming sin is found in the fact that the New Covenant cannot be put into effect in a person’s life until he has victory over sin because under the New Covenant, there is only one sacrifice and the sins are taken away only once and for all. While you can confess and receive forgiveness many times, your sins are only taken away once.

The Preparation

We are told, “I saw that none could share the refreshing unless they obtain the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action.” Early Writings, 71. And what does the Latter Rain accomplish? “While we cherish the blessing of the early rain, we must not, on the other hand, lose sight of the fact that without the Latter Rain, to fill out the ears and ripen the grain, the harvest will not be ready for the sickle, and the labor of the sower will have been in vain.” Testimonies to Ministers, 507.

The Latter Rain prepares God’s people to receive His seal. To receive the seal of God we must reflect the image of Jesus fully. And what does it man to reflect the image of Jesus fully? It is to have His Law written the heart. This final work takes place during the time that we refer to as the time of trouble.

God does not just arbitrarily say, “I am not going to take you to heaven unless you go through the time of trouble first.” The time of trouble has to do with the final purification or cleansing of the Sanctuary. It is a vital part of the purification of God’s people. “Therefore, since Christ suffered for us in the flesh arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.’ I Peter 4:1, 2.

Notice carefully that the apostle closely links the discipline of chastening with perfection of character. “If you endure chastening, God deal with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of Spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.” Hebrews 12:7–11.

The Final Shaking

The final shaking and the presentation of an unshakable kingdom and a glorious church is what the time of trouble is all about. Ellen White says that the purification of God’s people can only be accomplished through suffering. “The purification of the people of God cannot be accomplished without their suffering. God permits the fires of affliction to consume the dross, to separate the worthless from the valuable, that the pure metal may shine forth.” Testimonies, vol. 4, 85.

God does not allow you to get into trouble because He enjoys seeing you suffer but because He knows that there is no other way that your character can be purified. We do not realize how much sin has degraded and affected our characters; and even for divine power, there is no way to accomplish our purification without suffering. One Saturday night, when my brother Marshall was alive, we were talking about persecution and the suffering of God’s saints. Marshall said that no matter how bad it becomes, it will only be temporary.

“The time of trouble is the crucible that is to bring out Christ-like characters. It is designed to lead the people of God to renounce Satan and his temptations. The last conflict will reveal Satan to them in his true character, that of a cruel tyrant, and it will do for them what nothing else could do, up-root him entirely form their affections. For to love and cherish sin is to love and cherish its author, that deadly foe of Christ. When they excuse sin and cling to perversity of character, they give Satan a place in their affections, and pay him homage.” Review and Herald, August 12, 1884. Whenever you are in trouble, always remember that it is all for a purpose and that it is only temporary.

It is interesting to note that the earthliness is going to be removed from those who have already gained the victory over sin. These are not people who are still smoking, drinking, carousing, and living like the world. This is all in the past in their lives, but the root of the sin problem has not yet been fully eradicated from their heart. We can never be ready for Jesus to come and to be translated, unless it comes out. That is what the time of trouble is all about.

Describing these scenes, Ellen White wrote, “It is an hour of fearful, terrible agony to the saints. Day and night they cried unto God for deliverance. To outward appearance, there was no possibility of their escape. The wicked had already begun to triumph, crying out, “Why doesn’t your God deliver you out of our hands? Why don’t you go up and save your lives?’ But the saints heeded them not. Like Jacob, they were wrestling with God. The angels longed to deliver them, but they must wait a little longer; the people of God must drink of the cup and be baptized with the baptism. The angels, faithful to their trust, continued their watch. God would not suffer His name to be reproached among the heathen. The time had nearly come when He was to manifest His mighty power and gloriously deliver His saints. For His name’s glory He would deliver every one of those who had patiently waited for Him and whose names were written in the book.” Early Writings, 283.

Are you praying and asking the Lord to help you to receive the maximum benefit out of every trial and trouble that He allows to come to you? The troubles that God’s people experience are not the result of happenstance or arbitrary in nature, but they are for a purpose. God is preparing a people to be ready to meet Him when He comes. As long as you abide in His will, every trial and trouble that you experience is a necessary preparation for that experience. “The fact that we are called upon to endure trial, proves that the Lord sees something in us very precious, which He desires to develop. If He saw nothing whereby He might glorify His name, He would not spend time in refining us. We do not take special pains in pruning brambles. Christ does not cast worthless stones into His furnace. It is valuable ore that He tests.” Signs of the Times, August 18, 1909.

The New Covenant provides for the removal of sin from God’s people. As soon as this work is accomplished, friends, Jesus is going to come; and we are going to go home. Always remember when you are in trouble that all of our troubles are temporary, but the consequences are eternal.

May God help each one of us to gain from our trials an experience that will prepare us to be ready to look up and meet Jesus with joy when He comes.

Work To Be Done In The Cities

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At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to  jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree. And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice.]

Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that you picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

This has been in print many years: “A Balanced Mind,” testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord.

You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the “Daily” and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott.

And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time]; it [is] Elder Daniells and Elder Prescott.

Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

We are every one [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it.] Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgement is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after he divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world.

I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who wee not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg. A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the “Daily,” the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript 67. 1910, 1–8.

 

Editor’s Note

In Second Advent movement in the United States during the early 1840s there was unity of opinion on many major points of doctrine by the ministers who espoused the teachings on prophecy preached by William Miller. One of these points was the daily or continuance mentioned in Daniel 8:10–14 and Daniel 11 and 12. William Miller taught that the daily (or literally “the continuance in rebellion,” in Daniel 8:12) referred to paganism. The daily is an integral part of the 2300 day prophecy. This prophecy “above all others had been both the foundation and the central pillar of the advent faith.” The Great Controversy, 409, and therefore the daily is of not small interest to Adventist Bible students. Ellen White had some pointed things to say about this Scripture subject: “Then I saw in relation to the daily (Daniel 8:12) that the word sacrifice was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the daily; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.

In the late 1890s, some Seventh-day Adventist ministers begin to preach what came to be called the new view of the daily. This new view of the daily is the idea that it referred to the continual mediation of Christ in the heavenly sanctuary. This new view was accepted by W. W. Prescott, A. G. Daniells, L. R. Conradi, A. T. Jones, and Waggoner. A number of crises developed within Adventism around the turn of the century, not the least of which was the pantheistic tendencies promoted not only by Kellogg but by a number of other leading men which probably delayed the open debate concerning the daily until the latter part of the first decade of the twentieth century.

A.T. Jones, in his characteristic direct style, used the daily as a proof to show that the testimonies of Ellen White were at variance with the Bible on the daily and urged that the new view was the only tenable position.

Meanwhile, the son of Uriah Smith and F. C. Gilbert (one of the few leaders at that time who had a competent knowledge of Hebrew and who was therefore qualified to evaluate the original sources on this subject) put out a tract attacking the new view and stating that the new view contradicts the Spirit of Prophecy.

Perhaps it was because of this tract that A. G. Daniells, General Conference president, decided to present his views (the new view) of the daily at union conference sessions in 1910.

Elder Washburn believed that the new view of the daily would usher in the greatest shaking our people have ever had. Elder Washburn was evidently enough disturbed by Elder Daniells’ presentation of the daily in 1910 that he was in an all-night conversation with him soon after and reported that in order to avoid the need to accept Ellen White’s plain statement about the daily in Early Writings, Elder Daniells referred to some of Ellen White’s statements as imperfect and said that she erred in encouraging J. E. White to accept tithe funds for his work in the South. Elder Washburn said that as a result of the Bible conference in 1919 (there the daily was discussed), many believed that the writings of Ellen White were not inspired in regard to history; and some considered her writings uninspired in regard to theology and health reform.

It was in the context of this debate about the daily that the following testimony was written by Ellen White. The reader might like to investigate the following:

How many times does Ellen White mention that the leading persons who were introducing this new teaching about the daily were in one way or another under the influence of the devil and evil angels?

When she says that silence is eloquence, notice the context—she is talking about saying that the daily is the ministration of Christ in the heavenly sanctuary or the new view. (She had never made statements like that about teaching the old view for over fifty years.)

In referring to men who wrote and taught the old view, she several times deplores picking flaws with their writings.

She requests of Prescott and Daniells that they listen to and respect the men who were teaching the old view, such as Elder Haskell.

She states that the teaching of this new view of the daily will result in sowing skepticism among our ranks everywhere and evil will take the place of truth.

She said that our people would become confused by this new teaching.

Interestingly, those who teach futurism, especially in Daniel 12, believe either the new view of the daily or some other view than espoused by Seventh-day Adventists for the first decades of our history.

The meaning of the daily is shown clearly from the Hebrew text of Daniel 8 in our book God Predicts Your Future. In addition to the present confusion as a result of the teachings of futurism, Desmond Ford has pointed out that the new view of the daily has been a major factor causing many scholars and leaders o leave the ranks of Adventism. In his research for the Glacier View meeting, he mentions not only Conradi, Ballenger, Fletcher, and Grieve but Hilgert, Brimsmead, and himself. Elder Washburn maintained that the new view of the daily was a major factor in the loss of Jones and Waggoner.

The old view teaches that the daily is the work of Satan, but the new view teaches that the daily is the work of Christ. (They cannot be reconciled.)

(A.G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells’ neglect of the cities and his involvement in the controversy over the “Daily.”)

Sanctuary, part 1

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This article, “The Sanctuary,” was printed in the Day-Star Extra in 1846. Regarding it, Mrs. White wrote in a letter to Brother Eli Curtis under date of April 21, 1847:

“I believe the Sanctuary to be cleansed at the end of the 2300 days is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light on the cleansing of the Sanctuary, and that it was His will, that Brother C. should write out the view which he gave us in the Day-Star Extra, February 7, 1846. I feel fully authorized by the Lord to recommend that Extra to every saint.” A Word to the Little Flock, printed in 1847.

In the Advent Review of September 1850, the Crosier article was reprinted, seemingly in full.

In the Advent Review, printed at Auburn in 1850, this article was again reprinted, but two and a half very important paragraphs were omitted. These were also omitted in a partial reprint of the article in the Review and Herald of September 1852.

These essential two and a half paragraphs omitted from the later reprints of the article have been copied in this document, in italics, in order to clearly point out to the readers the portion omitted from the later reprints. They will be found on page 3 and 4 of this copy.

Before copying this article, all Scripture references have been verified. For the convenience of the reader, the figures used in the Scripture references have been changed from the Roman numerals to the Arabic. Where references were made, giving “ch.” Referring to a cook before mentioned, we have in each case substituted the name of the book. Illustrating this is the last Scripture reference in the first paragraph of page 4. It read, “ch. VIII, 1, 2.” In this copy it has been written “Hebrews 8:1, 2.

Several very evident errors have been corrected in Scripture references; and in a few cases where there was a seeming error, we have used the reference given, added “see,” and have given what we believe to be the correct reference.

The long paragraphs have been broken up to make the article more readable.

These mechanical changes have been made to render the article more easily read and more useful for study.

W. C. White, October 9, 1931.

The Sanctuary was the heart of the typical system. There the Lord placed His name, manifested His glory, and held converse with the high priest relative to the welfare of Israel. While we inquire from the Scriptures what the Sanctuary is, let all educational prejudice be dismissed from the mind; for the Bible clearly defines what the Sanctuary is and answers every reasonable question that you may ask concerning it.

The name, Sanctuary, is applied to several different things in the Old Testament; neither did the Wonderful Numberer tell Daniel what Sanctuary was to be cleansed at the end of the 2300 days but called it the Sanctuary, as though Daniel well understood it, and that he did is evident from the fact that he did not ask what it was. But as it has not become a matter of dispute as to what the Sanctuary is, our only safety lies in seeking from the New Testament the Divine comment upon it. Its decision should place the matter beyond all controversy with Christians.

Paul freely discusses this subject in the Epistle to the Hebrews to whom the typical covenant pertained. “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.” Hebrews 13:11 (See Hebrews 9:1–5.)

“For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called (Hagia) Holy.

“And after the second veil, the tabernacle which is called the (Hagia Hagion) Holy of Holies;

“Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot of that had manna, and Aaron’s rod that budded, and the tables of the covenant;

“And over it the cherubim’s of glory overshadowing the mercy seat; of which we cannot now speak particularly.”

A particular description is found in the last four books of the Pentateuch. “Sanctuary” was the first name that the Lord gave it (see Exodus 25:8), which name covers not only the tabernacle with its two apartments, but also the court and all the vessels of the ministry. This Paul calls the Sanctuary of the first covenant, “which was a figure for the time then present, in which were offered both gifts and sacrifices.” Hebrews 9:9.

“But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle, not made with hands.” Verse 11.

The priests entered the “figures” or “patterns of the true,” which true are the “heavenly places themselves,” into which Christ entered when He entered “heaven itself.” Verses 23, 24. When He ascended to the right hand of the Father, “in the heavens,” He became “A Minister of the Sanctuary (or Hagion Holies) and of the true tabernacle, which the Lord pitched and not man.” Hebrews 8:1, 2. That is the Sanctuary of the “better (the new) covenant.” Verse 6.

The Sanctuary to be cleansed at the end of 2300 days is also the Sanctuary of the New Covenant, for the vision of the treading down and cleansing is after the crucifixion. We see that the Sanctuary of the New Covenant is not on earth but in heaven. The true tabernacle which forms a part of the New Covenant Sanctuary was made and pitched by the Lord in contradistinction to that of the first covenant which was made and pitched by man in obedience to the command of God. (See Exodus 25:8.)

Now what does the same apostle say that the Lord has pitched? “A city which hath foundations whose builder and maker is God.” Hebrews 11:10. What is its name? “The heavenly Jerusalem.” (See Hebrews 12:22; Revelation 21.) “A building of God, an house not made with hands eternal in the heavens.” 2 Corinthians 5:1. “My Father’s house of many mansions.” (See John 14:2.)

When our Saviour was at Jerusalem and had pronounced its house desolate, the disciples came to Him to show Him the buildings of the temple. Then He said: “There shall not be left here one stone upon another that shall not be thrown down.” Matthew 24:1, 2. That temple was their Sanctuary. (See 1 Chronicles 22:17–19; 28:9–13; 2 Chronicles 29:5, 21; 36:14, 17.) Such an announcement would tend to fill them with sadness and fear, as foretelling the derangement, if not the total prostration of their entire religious system. But to comfort and teach them, He says, “In My Father’s house are many mansions.” John 14:1–3.

Standing, as He was, on the dividing line between the typical covenant and the anti-typical and having just declared the house of the former no longer valid and foretelling its destruction, how natural that He should point His disciples to the Sanctuary of the latter, about which their affections and interests were to cluster as they had about that of the former. The Sanctuary of the new covenant is connected with New Jerusalem, like the Sanctuary of the first covenant was with Old Jerusalem. As that was the place where the priests of that covenant ministered, so this is in heaven the place where the Priest of the new covenant ministers. To these places, and these only, the New Testament applies the name “Sanctuary;” and it does appear that this should forever set the question at rest.

But as we have been so long and industriously taught to look to the earth for the Sanctuary, it may be proper to inquire; By what Scriptural authority have we been thus taught? I can find none. If others can, let them produce it. Let it be remembered that the definition of Sanctuary is “a holy or sacred place.” In the earth, is Palestine such a place? Their entire contents answer, No! Was Daniel so taught? Look at his vision:

“And the place of His Sanctuary was cast down;” Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the earth, nor Palestine, because the former was cast down at the Fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage; and neither by Roman agency.

The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in Heaven. Again, Daniel 11:30, 31, “For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation [the staff to chastise] against the holy covenant [Christianity], so shall he do; he shall even return and have intelligence with them [priests and bishops] that forsake the holy covenant.

“And arms [civil and religious] shall stand on his part, and they [Rome and those who forsake the holy covenant] shall pollute the Sanctuary of strength.”

What was this that Rome and the apostles of Christianity should jointly pollute? This combination was formed against the “holy covenant,” and it was the Sanctuary of that covenant that they polluted, which they could do as well as to pollute the name of God. (See Jeremiah 34:16; Ezekiel 20; Malachi 1:7.) This was the same as profaning or blaspheming His name. In this sense this “politico-religious” beast polluted the Sanctuary, (see Revelation 13:6), and cast it down from its place in heaven (see Psalm 102:19; Jeremiah 17:12; Hebrews 8:1, 2.) when they called Rome the holy city. (see Revelation 21:2.) and installed the pope there with the titles, “Lord God the Pope,” “Holy Father,” “Head of the Church,” etc.; and there, in the counterfeit “temple of God,” he professes to do what Jesus actually does in His Sanctuary. (See II Thessalonians 2:1–8.) The Sanctuary has been trodden under foot (see Daniel 8:13) the same as the Son of God has been. (See Hebrews 10:29.)

Daniel prayed, “Cause Thy face to shine upon Thy Sanctuary that is desolate.” Daniel 9:17. This was the typical Sanctuary built by Solomon. “Thou hast commanded me to build a temple upon Thy Holy Mount, and an altar in the city wherein Thou dwellest, a resemblance of Thy Holy tabernacle, which Thou hast prepared from the beginning.” Wisdom of Solomon 9:8; I Chronicles 28:10–13. It has shared in the seventy years desolation of Jerusalem. (See Daniel 9:2; 2 Chronicles 36:14–21.) It was rebuilt after the captivity. (See Nehemiah 10:39.) Moses received the patterns of the Sanctuary built at Sinai when he was with the Lord forty days in the cloud on the Mount; and David received the patterns of that built by Solomon, which superseded Moses’ with its chambers, porches, courts, the courses of the priests and Levites, and all of the vessels of service, etc., “by the Spirit.” 1 Chronicles 28:10–13.

It is manifest that both Moses and David had prophetic visions of the New Jerusalem with its Sanctuary and Christ, the officiating Priest. When that built by Moses was superseded by Solomon’s, the ark was borne from the former to the latter (See II Chronicles 5:2–9.) The Sanctuary comprehended not only the Tabernacle, but also all of the vessels of the ministry enclosed by the court in which the tabernacle stood. (See Numbers 3:29–31.; 10:17, 21.) So the court in which the Temple stood was properly called the Sanctuary—Prideaux. We learn the same from 2 Chronicles 29:18, 21. “We have cleansed all the house of the Lord, and the altar of burnt offering, with all of the vessels thereof, and the showbread table with all the vessels thereof.”

The altar of burnt offering with its vessels stood before the Temple in the inner court, the whole of which are in verse 21 called the Sanctuary.

Well, says one, is not Palestine called the Sanctuary? I think not. “Thou shalt bring them in and plant them in the mountain of Thine inheritance, in the place, Or Lord, which Thou hast made for Thee to dwell in; in the Sanctuary, O Lord, which Thy hands have established.” Exodus 15:17.

What is it which the Lord “had made to dwell in,” which His “hands have established”? Paul says it is “a city,” Hebrews 11:10; a “Tabernacle,” Hebrews 8:2; “A building in the heavens,” 2 Corinthians 5:1. And the Lord has chosen Mount Zion in Palestine for the place of its final location. “For the Lord hath chosen Zion; He hath desired it for His habitation. This is My rest forever, here will I dwell; for I have desired it.” Psalm 132:13, 14.

“He brought them to the border of the Sanctuary, even to this mountain.” Psalm 78:54, which was its chosen border or place, but not the Sanctuary itself, any more than Mount Moriah on which the Temple was built was the Temple itself. Did they regard that land as the Sanctuary? If they did not, we should not. A view of the text in which the world occurs will show: “Let them make Me a Sanctuary,” Exodus 25:8; “The shekel of the Sanctuary,” Exodus 30:13; and above twenty others like it. “Then wrought Bazaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the Sanctuary.” Exodus 26:1–6. (See Exodus 36:1.) “Before the veil of the Sanctuary.” Leviticus 4:6, “Carry your brethren from before the Sanctuary.” Leviticus 10:4. “Nor come into the Sanctuary.” Leviticus 12:4. “He shall make atonement for the tabernacle.” Leviticus 16:33. “Reverence My Sanctuary.” Leviticus 19:30; 26:2. “Nor profane the Sanctuary of his God.” Leviticus 21:12. “Vessels of the Sanctuary.” Numbers 3:31. “Charge of the Sanctuary.” Numbers 3:32, 38. “They minister in the Sanctuary.” Numbers 4:12. “In the Sanctuary, and the vessels thereof.” Verse 16. “And when Aaron and his sons have made an end of covering the Sanctuary and all the vessels of the Sanctuary, as the camp is to set forward; after that the sons of Kohath shall come to bear it.” Numbers 4:15; 7:9; 10:21. “That there be no plague among the children of Israel when the children of Israel come nigh unto the Sanctuary.” Numbers 8:19. “Thou and thy sons and thy father’s house with thee shall bear the iniquity of the Sanctuary.” Numbers 18:1. “He hath defiled the Sanctuary of his God.” Numbers 19:20. Joshua “took a great stone and set it up there under an oak that was by the Sanctuary of the Lord.” Joshua 24:26. “All the instruments of the Sanctuary.” 1 Chronicles 9:29. “Build ye the Sanctuary;” I Chronicles 22:19. “Governors of the Sanctuary.” 1 Chronicles 24:5. “The Lord hath chosen thee to build an house for the Sanctuary.” 1 Chronicles 28:10; 2 Chronicles 26:18; 29:21; 30:8. “Purification of the Sanctuary.” 2 Chronicles 30:19; 36:17.

I have given nearly every text, and I believe every different form of expression in which the world Sanctuary occurs till we come to the Psalms; so that every one can see what they understood the Sanctuary to be. And of the fifty texts quoted, not one applies it to the land of Palestine, nor any land. That Sanctuary, though enclosed with curtains, was called “the house of the Lord.” (See Judges 18:31; 1 Samuel l:7–24) and was pitched at the city of Shiloah at the time of dividing the land (see Judges 18:1, 10); hence it was called he “Tabernacle of Shiloah,” (safety and happiness). Psalm 78:60. The Lord forsook it when the Philistines took the ark (see 1 Samuel 4:3–11) and delivered His strength into captivity and His glory into the enemy’s hand. Verse 21.

It was brought back to Kirjath-jearim (see 1 Samuel 7:1, 2), thence to the house of Obededom, thence to the city of David which is Zion (see 2 Samuel 6:1–19; 5:9), and thence, at the direction of Solomon, the ark was conveyed into the Holy of Holies of the temple (see 1 Kings 8:1–6), which was built in Mount Moriah near Mount Zion. (See 2 Chronicles 3:1.) The Lord has chosen Zion to dwell in rest forever (see Psalm 132:13, 14), but as yet He had dwelt there but a short time, and then in curtains made with hands; but when He shall appear in His glory, He will have “mercy on Zion” and build it up; then Jerusalem upon it, shall be “a quiet habitation, a tabernacle that shall not be taken down.” Psalm 102; Isaiah 33:20. And then “the people shall dwell in Zion at Jerusalem.” Verses 18, 19. The Song of Moses (see Exodus 15) is evidently prophetic and contemplates the happy scenes of the Eden Zion. And so Ezekiel has it. The Lord will bring the whole house of Israel up out of their graves into the land of Israel and then set His Sanctuary and tabernacle in the midst of them for evermore. The Sanctuary is not “the land of Israel” nor the people; for it is set in their midst and is built and forms a part of the city whose name is, “The Lord is there.”

Stay Close to Jesus

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At the beginning of John 6, we observe one of the two great banquets that bounded the last year of Jesus’ life on earth. One was the feeding of the five thousand on the shores of Galilee, and the other was the Lord’s Supper. At each banquet, Jesus was the host; at each banquet, there was a great disappointment; and at each banquet, Jesus gave one of the greatest of His appeals.

About three and a half miles up around the northwestern boundary of the Sea of Galilee was the village of Bethsaida. Bethsaida, the place where Simon Peter and his brother Andrew were born, literally means “the house of fishing” or “the place of fishing.” It was a fishing village. They had moved, however, to Capernaum and were making it their fishing headquarters at the time of our story.

The disciples had just returned from the first missionary journey that Jesus had sent them on, and they needed some quiet time and unhurried conversation with Him. They had had some wonderful experiences and a few disappointing ones. Some mistakes had been made along the way that Jesus needed to discuss with them. More importantly, on their way back to Capernaum, they had heard about the death of John the Baptist; this was very disconcerting to the twelve apostles and they were having a hard time putting all of it together.

“After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.” John 6:1. Across the sea from Capernaum, on the eastern side, there is a lovely, green slope. It is the Passover season—springtime;—everything is beautiful.

Travelers moving southward toward Jerusalem for the Passover, as well as many of the nearby villagers, had heard the wondrous stories about the miracles of Jesus; and they sought to follow Jesus and His disciples. Some gathered into the boats that could be found and followed them out across the sea, while others, after waiting long enough to make sure where the boat was heading, walking around the shore to meet it.

The day that was intended to be a day of counseling turned out to be a day of ministry, a long, long day of ministry, with the people far from their homes. The problem of good eventually arose, and you remember that beautiful story of the feeding of the 5,000. This event created great excitement. There were more than 5,000 persons gathered, the biggest crowd to follow Jesus that the disciples had every seen; and they were awe-stricken. It seemed to them that the great momentous hour must be moving in on then when Jesus would take the kingdom, assert His power, and declare Himself to be the rightful ruler of Israel. The crowd kept talking about making Him king, and the disciples were doing nothing to discourage them because it was sweet music to their ears.

Jesus knew the damage that would result; so, to the bitter disappointment of the disciples, near the close of the day, He sent them back to Capernaum in the boat, something they certainly did not want to do, while He withdrew to the mountain to escape from the crowd.

The next morning, as Jesus and the disciples were back in Capernaum in the synagogue and Jesus was teaching, there was a most unusual dialogue between Jesus and the people. As we look at this dialogue, we cannot help but wonder what is going on. Jesus does not seem to be in His usual diplomatic, tactful frame of mind. With each exchange of thoughts, we can see the tension building. The dialogue begins innocuously enough with the foolish question, “When did You come here?” as if there could be any doubt.

In response, Jesus looks at them for a long moment and says, “You are looking for bread, aren’t you?” (See John 6:26.)

My, what a beginning! The disciples look on in astonishment. Not knowing exactly what else to say, the people ask, “What shall we do, that we might work the works of God?” John 6:28.

Jesus answers, “This is the work of God, that ye believe on Him [Me] whom He hath sent.” Blunt, straight, and direct, “This is the work of God, that you believe on Me.” Well, this sort of makes them gasp. Then in verses 30 and 31 they pick up on the idea of bread, thinking that this will give them a way to reason with Him and get His thoughts going in the way that they want them to go.

They said, “Our fathers did eat manna in the desert; as it is written, ‘He gave them bread from heaven to eat.’”

They were attributing the gift of the manna to Moses, but Jesus said, “Moses gave you not that bread. My Father gave you that bread, and My Father is giving you this bread. Believe on Me.” (See John 6:31, 32.)

Oh, my, where is all of that tact, all of that diplomacy? But the people continue, “Lord, evermore, give us this bread.” Verse 34. They are still hoping to bend the conversation in the way of their own interest and their own desires.

Jesus answers saying, “I am the bread.” Then in verse 35, He says, “I am the bread of life.” The Jews began to murmur, “Is not He from Nazareth? What is this business about Him coming down?” (See verses 33, 42.)

Then Jesus introduces a new symbolism which is even stronger than the first, “Jesus therefore answered and said unto them, ‘Murmur not among yourselves. No man can come to Me, except the Father which hath sent Me draw him. . . . I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread, which came down from heaven.’” Jesus will not back off the slightest bit. “If any man eat of this bread, he shall live for ever.” Now He makes it even stronger, “And the bread that I will give is My flesh, which I will give for the life of the world.” John 6:43, 44, 48–51.

Then the murmur becomes striving and arguing, and the people begin to get angry. “How can this Man give us His flesh to eat.” Verse 52.

But Jesus still will not back up. He just pushes it even more strongly. “Then Jesus said unto them, ‘Verily, verily, I say unto you, “Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day.”’” I know of no way that you could express it more strongly than that. “For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him As the living Father hath sent Me, and I live by the Father; so he that eateth Me, even he shall live by Me. This is that bread which came down from heaven.” Verses 53–58. The record says that at that point, a lot of them, the great majority of that huge crowd, turned their backs and walked away to follow Jesus no more.

Did not Jesus know what would be the result of that uncompromising attitude on His part? Why did He lose that crowd? He had all of these people coming to church. Why did He do what He did? “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words.” The Desire of Ages, 394. He knew what He was doing. He did it deliberately. “But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.” Ibid.

Between those two sentences, the messenger of God tells us that Jesus knew that twelve months ahead of Him was the last Passover and He knew exactly what was going to happen at that Passover. Jesus knew that if this great crowd of unconverted and half-converted people was part of the group of His followers all the way until the crucifixion and then they all left, as they would certainly do, they might even drag the disciples with them. He deliberately used this confrontational style to separate the chaff from the wheat at a time when He would still be there to help the disciples to cope with that discouragement.

Jesus was not impressed with crowds, really, as human beings are. It is so easy for us to think that when we get a lot of people coming to church by any means whatsoever, we are doing a great work for God; but that is not necessarily so. If the people are coming for the bread, that is wonderful. If they are coming for spiritual junk food, that is something else; and the two do not merge well together.

The gospel causes institutions to come into being, and there are always those who look at those institutions and see opportunities for material and financial gain. This has always been and will always be a problem in the church, so Jesus had to deal with that. But most of all, as I just said, He had to let His disciples figure it all out while He was still alive to help them. He had to confront the unconverted as if He was drawing a line and saying, “All right, now is the time for you to decide. Do you really want the gospel of the kingdom or do you want the gospel of this world? You have to decide now.” Given that choice, most of them said, “We will take the world.”

As the disciples, in anguish of heart, watched that great crowd turn their backs on Jesus, that crowd whom they thought would surely usher Him into Jerusalem, He was there and was able to take them aside and explain all of these things to them. Whereas, if He had let that crowd stay right up until the very end, the disciples probably would have been carried away by discouragement; and He, being in the grave, in the tomb, would not have been able to help them. Ellen White has an interesting comment on this. She picks up Matthew 3:12 with the words of John the Baptist, “’Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner.’ This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat.” The Desire of Ages. 392.

Chaff . . . wheat . . . fan . . . purging . . . Oh, yes; you remember now, do you not? “But the days of purification of the church are hastening on apace. God will have a people pure and true. In the mighty sifting soon to take place we shall be better able to measure the strength of Israel. The signs reveal that the time is near when the Lord will manifest that His fan is in His hand and He will thoroughly purge His floor. . . . Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat.” Testimonies, vol. 5, 80, 81.

I was recently in the library in Loma Linda looking through some Ministry magazines for the years 1956 and 1957. I came across an article that caught my attention, “We Are Now One Million Strong.” That was in 1957. Now you could say, “We are five million strong.” What does that mean to our Lord? Not much, unless we are here for the real spiritual bread. Our Lord is not impressed by numbers but is looking at intentions, and that is far different.

The second banquet that brought disappointment and rejection is recorded in John 13. The disciples were disappointed because Jesus would not become king at the first banquet, and they were disappointed that He would not defend Himself at the second. These two banquets were the occasions for the two great appeals; but when you look at them, the language is so similar that you could almost call them one and the same appeal. Jesus was looking at the dangers ahead.

If you take John 6 and read all of the way through and then go on to chapter 7, the very first verse says that the Jews tried to find some way to kill Jesus; and they did not stop. They kept on trying during the following twelve months. Jesus knew that those last twelve months were going to be very, very dangerous.

You remember in John 11 when Lazarus died and Jesus said, “Let us go to Bethany”?

The disciples asked, “Do you not know that the Jews are trying to kill You? Are You going to go back and put Yourself right into their hands, put Yourself right in their power?”

Jesus’ answer was, “Yes.”

Then the disciples said with resignation, “Well, we will go and die with You.”

As Jesus was looking at trouble ahead, please notice His words. He does not say, “There is trouble ahead; therefore, make sure that you have your church history straight,” although church history is very important. He did not even say, “There is trouble ahead; make sure that you have your theology straight,” even though theology is very important. What did He say? He said, “There is trouble ahead. There is danger ahead. Stay close to Me. Stay close.”

Now the language back in John 6 says, “You must eat My flesh and drink My blood.” At the last supper, Jesus breaks the bread, passes it, and says, “This is My body which is given for you. Eat all of it.” He passes out the wine and says, “This is My blood which is shed for you. Drink it.” (See Matthew 26:27.) What was He saying to them? “To eat the flesh and drink the blood of Christ is to receive Him as a personal Saviour, believing that He forgives our sins and that we are complete in Him. It is by beholding His love, by dwelling upon it, by drinking it in, that we are to become partakers of His nature. What food is to the body, Christ must be to the soul. Food cannot benefit us unless we eat it, unless it becomes a part of our being. So Christ is of no value to us if we do not know Him as a personal Saviour. A theoretical knowledge will do us no good. We must feed upon Him; receive Him into the heart, so that His life becomes our life. His love, His grace, must be assimilated.

“So fully was Jesus surrendered to the will of God that the Father alone appeared in His life. Although tempted in all points like as we are, He stood before the world untainted by the evil that surrounded Him. Thus we also are to overcome as Christ overcame.” The Desire of Ages, 389. This is what it means to eat His flesh and drink His blood. It is an appeal for intimacy, an appeal for intimacy in the strongest language.

Stay close to Jesus in prayer. If you have been praying five minutes a day, how about making it ten? Stay close to Him in feasting upon His Word. In the same chapter, Ellen White writes, “The life of God, that gives life to the world, is in His Word.” Ibid., 320. If you have been reading the Bible ten minutes a day, how about making it twenty minutes? Stay close to His counsels in that precious treasure of the Spirit of Prophecy. Do no try to solve your problem by going off by yourself. We do not deny the problems, but the solution is not to withdraw. Stay close to Him in prayer; stay close to His Word in study; stay close to His counsels, cherishing and studying them; and stay close to His people. Jesus says to us, as He said to His disciples, “There is trouble ahead. There is danger ahead. Stay close to Me. Stay close.

Editorial – What God Has Joined, part 3

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Instead of trying to find a way to be able to violate God’s counsel and still be saved, the converted Christian will be seeking to bring every aspect of his life into harmony with the divine standard. If Jesus truly has our heart, we will be willing to suffer inconvenience, and even hardship, rather than dishonor our Redeemer by disregarding His revealed will. All of the universe is watching to see who we deem worthy of the greatest honor and whether or not we are trustworthy and faithful servants. The one who is saved is one who swears to his own hurt (as many have done in their marriage vows) and changes not. (See Psalm 15.)

“I have received a letter from your husband. I would say that there is only one thing for which a husband may lawfully separate from his wife or a wife from her husband, and that is adultery.

“If your dispositions are not congenial, would it not be for the glory of God for you to change these dispositions? . . .

“My sister, you cannot please God by maintaining your present attitude. Forgive your husband. He is your husband, and you will be blessed in striving to be a dutiful, affectionate wife. Let the law of kindles be on your lips. You can and must change your attitude.” Manuscript Releases, vol. 1, 161.

Following an editorial like this one, we will no doubt receive many letters and calls. However, please let me tell you in advance, as we have told many others, we do not believe that any church, or any human being, has the prerogative to determine morality—a determination as to what is right and what is wrong. God has revealed the standard of morality in His Law and in the explanations of that Law given us in the inspired writings. While we can share with you these messages, we dare not venture to advise you as to the course that you must follow.

“Oh,” somebody might say, “mine is a special case.” No matter now singular it is, all that a Protestant pastor can do is read what the Word of God says that is applicable. While we fully believe in the grace of God over people in complicated situations, let us be careful that we do not abuse the grace of God and outrage the Holy Spirit (see Hebrews 10:26), thereby losing our soul. Over and over again the apostle Paul urged upon Christians not to deceive themselves. If the record book in heaven reveals that the divorce you are contemplating was made from selfishness, all of the reasons in the world will be of no avail in excusing you from following God’s revealed will. What will you say in the day when the Lord asks you why you were not afraid to put asunder that which He had joined together? How will you escape a verdict that you are a traitor against the divine government and not subject to the Lord of heaven?

“The last great day is right upon us. Let all consider that Satan is now striving for the mastery over souls. He is playing the game of life for your souls. Will there be sins committed by you on the very borders of the heavenly Canaan? Oh what revealings! The husband will know for the first time the deception and falsehood that have been practiced by the wife whom he thought innocent and pure. The wife for the first time will know the case of her husband, and the relatives and friends will see how error and falsehood and corruption have been clustering about them; for the secrets of all hearts will stand revealed. The hour of Judgment is almost here,—long delayed by the goodness and mercy of God. But the trump of God will sound to the consternation of the unprepared who are living, and awaken the pale nations of the dead.” Review and Herald, May 24, 1887.

The root of the apostasy that led to the Dark Ages was the idea that something could be added or taken away from the Word of God by the church or the clergy. This concept was the very fountain from which flowed the errors of Babylon. (See The Great Controversy, 289, 290.) If we ever condone that which God has not condoned, we will be in serious trouble indeed.

“We must as a people arouse and cleanse the camp of Israel. Licentiousness, unlawful intimacy, and unholy practices are coming in among us in a large degree; and ministers who are handling sacred things are guilty of sin in this respect. They are coveting their neighbors’ wives, and the seventh commandment is broken. We are in danger of becoming a sister to fallen Babylon, of allowing our churches to become corrupted, and filled with every foul spirit, a cage for every unclean and hateful bird; and will we be clear unless we make decided movements to cure the existing evil?” Sexual Behavior, Adultery, and Divorce, 188.

Food For Life – Is Cheese Edible, part 2

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Continuing with cheese: “On a number of fronts there are growing concerns about the health effects of cheese. These concerns center around the following areas: 1) Many cheeses have significant levels of fat, saturated fat, and cholesterol. 2) Most cheeses are high in sodium. 3) Certain cheeses may contain a variety of toxic chemicals. 4) Cheeses can be contaminated with a number of microorganisms that can cause significant illness.

About two-thirds of the fat in cheese is saturated fat, which is known to elevate blood cholesterol levels. In addition, cheese contains about 20–30 mg. cholesterol per ounce.

The average level of sodium in cheese is about 250 mg. per ounce. . . . Parmesan and Roquefort contain up to 500 mg. sodium per ounce.

If cattle are fed aflatoxin-contaminated grain, their milk will also be contaminated with the aflatoxins. Hence their dairy products, including cheese, are known to contain potent cancer-causing aflatoxins.

Biogenic amines are another class of harmful chemicals in cheese. These include tyramine, histamine, putrescine, cadaverine, tryptamine, and phenylethylamine. Such compounds have the potential to affect the brain and circulatory system with such symptoms as migraine headaches, nausea, hypertension, and cardiac palpitation.

Dangerous microorganisms can also contaminate cheese. Such germs have accounted for literally thousands of food-borne epidemics. Some of the most-feared microorganisms that can contaminate cheese are those of the salmonella family. . . . Outbreaks of salmonella, including typhoid fever, have been linked to cheese consumption. The largest common-source outbreak of salmonellosis ever, in Canada, was linked to cheddar cheese consumption from March to July of 1984, when an estimated 10,000 people became ill.” Journal of Health and Healing, vol. 17, no. 3

It is understandable why God said that “cheese should never be introduced into the stomach;” “it is wholly unfit for food.” Counsels on Diet and Foods, 368

Drs. Phillips and Snowdon, of Loma Linda University, found that men who were heavy users of meat, milk, eggs, and cheese experienced a nearly threefold greater risk of developing prostate cancer. Increasing cheese use, Dr. Phillips subsequently reported, was linked with colon cancer in men: those who used cheese three or more times per week had about twice the risk of colon cancer as those eating it less than once per week. In another study, French researchers, comparing 1,010 cases of breast cancer with 1,950 people with non-malignant diseases, found that women who daily consumed cheese had a 50% greater risk of breast cancer over those who never used it, while those who used cheese occasionally (less than once a day), experienced a 20% increase. They concluded, “We found a significant greater risk of breast cancer for the women who consumed cheese than for the non-consumers, and the risk increased with increasing frequency of cheese consumption.” The Journal of Health and Healing, vol. 17, no. 4

“Never can we comprehend the grievous character of the sin of indulging perverted appetite except as we comprehend the spiritual meaning of the long fast of the Son of God. . . .

“Satan is more successful when assailing the human heart. Through inducing men to yield to his temptations, he can get control of them. And through no class of temptations does he achieve greater success than those addressed to the appetite. If he can control the appetite, he can control the whole man.” Temperance, 275, 276

The End

Children’s Story – The Relief of Leyden

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The armies of Spain and the Inquisition were seeking to subdue Holland. The city of Leyden was filled with many people trying to escape the advancing papal armies. In fact, so many people had fled to the city for safety that there were now three times the number of people than those who actually lived there. There was not enough food to feed them all; and after having held out against the Spaniards for three months, they were threatened with starvation. In order to send relief and food to the starving city, William of Orange decided upon a desperate plan.

Much of Holland is land that is actually lower than the sea that surrounds the small country. The seawater is kept out by a wall, or series of dikes. William determined to break a hole in the dikes, allowing seawater to flood in over the land. According to his plan, he was then going to send a flotilla of flat-bottomed relief ships, armed with guns and filled with supplies, to assist the besieged city of Leyden.

An opening was made in the dike; but that year strong, northeasterly winds blew longer than usual, beating back the waters. Only a few inches of seawater flooded in over the land, not nearly enough to float the boats with the supplies. The Spanish, who had at first been terrified at the prospect of being flooded by the ocean, began to ridicule the efforts to rescue the starving people of Leyden. Their taunts, however, were heard by One whose hand holds the oceans.

For seven weeks there had been not a piece of bread in Leyden. The suffering from hunger was terrible. Already thousands had died when, on the first of October, the wind gave evidence of shifting and a gale began to blow in from the northwest. After blowing for some hours, it again changed directions, coming with increased fury from the southwest. The strength of the winds heaped up the waters of the ocean upon the coast of Holland and, like loosed from its fetters, it came surging through the broken dikes. At midnight on the second of October, Admiral Boisot’s flotilla was afloat and making its way to Leyden.

Boisot’s fleet advanced to within two miles of the walls of Leyden; but here, at about a mile distance from the city, was a strong Spanish garrison, called Lammen, blocking the way. The admiral realized that the fort was above water and of great strength, and he hesitated to attack it. The citizens in Leyden saw the fleet behind the fort and understood the difficulty preventing the relief supplies from arriving. By means of a carrier pigeon, it was arranged that the following morning, the people from inside Leyden would attack the Spanish fort from one side, while the ships would attack from the other.

Night fell again, and it was blacker than usual. About midnight, a terrible crash was heard. A short time later, a strange sight appeared. A line of lights was seen to be coming out of Lammen and moving through the darkness away from the fort. All waited for the coming of day to explain what was happening.

At last dawn broke, and it was seen that a large portion of the city walls of Leyden had fallen over during the night. This was what had caused the noise. Had the Spanish realized what had taken place, they might have rushed into the city and massacred the inhabitants; but instead of this, they imagined the terrible sound to be the enemy rushing to attack them, so, lighting their torches and lanterns, they fled when no man pursued. Instead of opening fire on the fort, Boisot sailed under the silent guns of the now empty fort and entered the city of Leyden.

The citizens of Leyden, along with the sailors of Admiral Boisot’s fleet, sang a hymn of thanksgiving and praise, though few were able to continue singing until the end because of the tears of gratitude that were shed.

The miracle of the sea did not end here, for yet another miracle was to reveal the providence of God. The whole fast plain from Rotterdam to Leyden was now underwater. It was expected that many, many hours of labor would be required to recover the fertile and beautiful land, now so sorely marred! The very next day, however, the wind shifted to the northeast and, blowing with great violence, it steadily pushed the waters back out to sea, laying bare the land behind. He Who had brought up the ocean upon Holland with His mighty hand, rolled it back.

The End

How to Meet a Controverted Point of Doctrine

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From every direction we hear of new religious teachings that someone believes to be truth. How we relate to these new teachings has eternal consequences. While we must bring every new idea to the test of the Scriptures, we should never stoop so low as to use ridicule, even if we firmly believe someone to be in error. Ridicule is not from the Spirit of Christ but rather from the spirit of the evil one. “The papal authorities first ridiculed the Reformers, and when this did not quench the spirit of investigation, they placed them behind prison walls, loaded them with chains, and when this did not silence them or make them recant, they finally brought them to the fagot and the sword. We should be very cautious lest we take the first steps in this road that leads to the Inquisition. The truth of God is progressive; it is always onward, going from strength to a greater strength, from light to a greater light. We have every reason to believe that the Lord will send us increased truth, for a great work is yet to be done. In our knowledge of truth, there is first a beginning in our understanding of it, then a progression, then completion; first the blade, then the ear, and after that the full corn in the ear. Much has been lost because our ministers and people have concluded that we have had all the truth essential for us as a people; but such a conclusion is erroneous and in harmony with the deceptions of Satan; for truth will be constantly unfolding.” Signs of the Times, May 26, 1890

We want to keep pace with the advancing light and truth, remembering that we can never stop the continual climb on the pathway to heaven. As we advance, we must not, however, deny past light lest we fall from the path of truth. “Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15

One of the first questions that we must carefully consider with every new teaching is: Does it contradict the past truth that has been firmly established in the Bible and Spirit of Prophecy? That condition may sound simplistic—but it is absolutely not optional.

Think of some of the new ideas that you have encountered. Are they new light, fanaticism, or a mixture? The first place to look is to the old light. (Old light should not be confused with tradition.) We must look to Jesus. “In Him was life, and the life as the light of men.” He said, “I am the way, the truth, and the life.” John 1:4; 14:6. But men in His day were so blind that the light shining in their darkness was not understood. (See John 1:5.)

We cannot expect to understand truth if we have darkness in our hearts. This spirit of darkness manifests itself in contentions and debates. “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ (John 16:12). They were not in a condition to appreciate sacred and eternal things.” Selected Messages, book 1, 412, 413. [All emphasis supplied] In even stronger language, Ellen White writes, “Nothing frightens me more than to see the spirit of variance manifested by our brethren. We are on dangerous ground when we cannot meet together like Christians, and courteously examine controverted points. I feel like fleeing from the place lest I receive the mold of those who cannot candidly investigate the doctrines of the Bible.” Ibid, 411

The prophet of the Lord felt like fleeing. This is similar to the approach that Jesus adopted when the spirit of variance manifested itself between His disciples and the disciples of John. The story of Jesus departing into Galilee is recorded in John 3:25–4:3. “And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to Him. . . .When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus Himself baptized not, but His disciples,) He left Judaea and departed again into Galilee.”

Jealousy—Cause for Dispute

How did this variance first start between John’s disciples and Jesus’ disciples? The Spirit of Prophecy reveals what was going on in the hearts of John’s disciples. “The disciples of John looked with jealousy upon the growing popularity of Jesus. They stood ready to criticize His work, and it was not long before they found occasion. A question arose between them. . . . Soon they were in dispute with Christ’s disciples.” The Desire of Ages, 178

If we have the root problem of jealousy, we are prepared to be in a dispute very soon, because unless jealousy is overcome, we will be standing by ready to criticize. Then be assured that it will not be long before we will find an occasion to criticize, and soon there will be a dispute. Even when the Lord was here on earth with His workers, John’s disciples (John was a godly man) found a reason to criticize Jesus’ work and His workers.

How did John handle these complaints from his disciples? “John had by nature the faults and weaknesses common to humanity, but the touch of divine love had transformed him. He dwelt in an atmosphere uncontaminated with selfishness and ambition, and far above the miasma of jealousy. He manifested no sympathy with the dissatisfaction of his disciples.” Ibid., 179

The way that John the Baptist handled the situation with the jealousy of his disciples towards Jesus and His workers is left on record as a guiding light for us. Satan used John’s disciples to tempt him to have hurt feelings at being set aside. “If he had sympathized with himself, and expressed grief or disappointment at being superseded, he would have sown the seeds of dissension, would have encouraged envy and jealousy, and would seriously have impeded the progress of the gospel.” Ibid.

John did not fall to Satan’s temptation. “The soul of the prophet emptied of self, was filled with the light of the divine.” Ibid, 180. John, on hearing the complaints of his disciples, said, “He must increase, but I must decrease. . . for God giveth not the Spirit by measure unto Him.” John 3:30, 34

“So with the followers of Christ. We can receive of heaven’s light only as we are willing to be emptied of self. We cannot discern the character of God, or accept Christ by faith, unless we consent to the bringing into captivity of every thought to the obedience of Christ. To all who do this the Holy Spirit is given without measure. In Christ ‘dwelleth all the fullness of the Godhead bodily, and in Him ye are made full.’ Colossians 2:9, 10, R. V.” Ibid., 181

If we can apply the lessons that are given for our learning, there will be far less variance. “Those who are true to their calling as messengers for God will not seek honor for themselves. Love for self will be swallowed up in love for Christ. No rivalry will mar the precious cause of the gospel. They will recognize that it is their work to proclaim, as did John the Baptist, ‘Behold the Lamb of God, which taketh away the sin of the world.’ John 1:29. They will lift up Jesus, and with Him humanity will be lifted up.” Ibid., 179, 180

Following Jesus’ Example

While there is a lot to learn from John—we have much to learn from Jesus’ response to the criticism of John’s disciples. Even though John the Baptist was a godly man, Jesus simply withdrew. The two ministries never again worked in the same close proximity. Jesus understood how to apply this truth. “If you continue to find fault, to have a spirit of variance, you will never know the truth.” Selected Messages, book 1, 412. “Never” is an all inclusive word. There was, therefore, no point of John’s and Jesus’ workers to be together since there was contention. There is room for only one—either truth or variance, because they do not co-habitate. There are times when withdrawing as Jesus did is the only way to continue to be able to teach the truth.

Variance and contention come from pride. The wise man said, “Only by pride cometh contention.” Proverbs 13:10. Jealousy is one of the fruits of pride, and it was jealousy that caused this dispute between the workers there in Judea. We need to look at what Jesus did for us, and our pride will be humbled in the dust. “He humbled Himself to become a babe and suffer the wants and woes of mortals. He humbled Himself not to the highest position, to be a man of riches and power, but though He was rich, yet for our sake He became poor, that we through His poverty might be made rich. He took step after step in humiliation. He was driven from city to city; for men would not receive the Light of the world. They were perfectly satisfied with their position.” Selected Messages, book 1, 407

Humility Before Knowledge

Men in Jesus’ day refused to receive the light. They would not let self be humbled so that they could understand truth. They determined not to accept a Messiah that would not come in pomp and pride, free them from the Romans, and give them their riches. They were locked in error, and unless they humbled themselves and accepted Jesus, their city and nation would be destroyed.

“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?.” Ibid., 414

After our pride has been humbled in the dust and all contention has ceased, there are still some additional steps to be taken to discern between truth and error. Notice: “If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Ibid., 413

“When God’s Word is studied, comprehended, and obeyed, a bright light will be reflected to the world; new truths, received and acted upon, will bind us in strong bonds to Jesus. The Bible, and the Bible alone, is to be our creed, the sole bond of union; all who bow to this Holy Word will be in harmony. Our own views and ideas must not control our efforts. Man is fallible, but God’s Word is infallible. Instead of wrangling with one another, let men exalt the Lord. Let us meet all opposition as did our Master, saying, ‘It is written.’ Let us lift up the banner on which is inscribed, The Bible our rule of faith and discipline.” Ibid., 416

Every cell and fiber of our beings are so contaminated by sin that we do not realize the impossibility of understanding truth without the aid of the Holy Spirit. It was this realization by Jesus of the complete infiltration of sin within the heart of man that caused Jesus His greatest agony on the cross. “It was not bodily anguish that filled Him with horror and despair; it was a sense of the malignity of sin, a knowledge that man had become so familiar with sin that he did not realize its enormity, that it was so deeply rooted in the human heart as to be difficult to eradicate.” Spirit of Prophecy, vol. 3, 162

During the hour of trial, “even the disciples doubted His [Jesus’] divinity.” Ibid., 158. What a deep hold sin had on their hearts, making them unable to comprehend truth. The thief on the cross did not have the advantage of being with Jesus for over three years as the disciples had, yet he clearly understood the truth of Jesus’ divinity. How could one who was apparently not a theologian actually be one of the greatest theologians of all history?

Experience of a Thief

The thief had earlier in life been convicted of the teachings of Jesus. Instead of following the Saviour, he accepted the priests’ testimony against Jesus. But even the priests could not drown the conviction in his heart, and he plunged into the pleasure of sin to silence his convictions. A bad choice of friends led him deeper and deeper into wickedness until he was arrested for open crime and condemned to die. He was present at the trial of Jesus. As the thief watched the kindness and forbearance of Jesus toward His tormentors, the thief acknowledged in his heart that Jesus was truly the Son of God.

By this first response to God, the door was opened for the Holy Spirit to reveal to him vast tracts of truth. These truths, doubted by even Jesus’ disciples, were believed and even taught by the thief as he hung upon his cross. “As his heart went out to Christ, heavenly illumination flooded his mind. In Jesus, bruised, mocked, and hanging upon the cross, he saw his Redeemer, his only hope, and appealed to Him in humble faith.” Ibid., 157. “The Spirit of God illuminated the mind of this criminal, who took hold of Christ by faith, and, link after link, the chain of evidence that Jesus was the Messiah was joined together, until the suffering victim, in like condemnation with himself, stood forth before him as the Son of God.” Ibid., 158

This man stands in the foreground of systematic theologians. Notice that through the Holy Spirit, the thief pieced truth together “link after link” in the chain of evidence. This is a description of systematic theology in action. To him was granted the exalted privilege of ministering to Christ in His suffering. By him were spoken the most welcome words ever to fall on the ears of Jesus. “Never in His entire ministry were words more grateful to His ears than the utterance of faith from the lips of the dying thief, amid the blasphemy and taunts of the mob.” Ibid., 159

No one can understand truth without the illumination of the Holy Spirit, but He can teach truth to the veriest sinner who bows in humble faith at the foot of the cross. Theology must be experienced to be understood. David says, “Taste and see that the Lord is good.” Psalm 34:8

In Conclusion

  1. There is no point in discussing various new ideas unless they agree with the established light.
  2. It is impossible to discern between truth and error if there is any contention present.
  3. If there is contention, sometimes it is better to depart than to continue in close proximity.
  4. We must be humble to understand truth.
  5. We cannot understand truth without the aid of the Holy Spirit.
  6. “Investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 413

“God wants us to depend upon Him, and not upon man. He desires us to have a new heart; He would give us revealings of light from the throne of God. We should wrestle with every difficulty, but when some controverted point is presented, are you to go to man to find out his opinion, and then shape your conclusions from his?—No, go to God. Tell Him what you want; take your Bible and search as for hidden treasures.” Ibid., 415
The End

The Qualifications of a Minister, part 3

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Article 3 on the public life of ministers

Must have the power of love in His public discourses

There is warmth and courtesy and love in heaven. Let ministers go before God in prayer, confessing their sins, and with all the simplicity of a little child ask for the blessings that they need. Plead for the warmth of Christ’s love, and then bring it into your discourses; and let no one have occasion to go away and say that the doctrines you believe unfit you for expressing sympathy with suffering humanity—that you have a loveless religion. The operations of the Holy Spirit will burn away the dross of selfishness, and reveal a love which is tried in the fire, a love that maketh rich. He who has these riches is in close sympathy with Him who so loved us that He gave His life for our redemption. Testimonies to Ministers, 153, 1542. Personal work

And the minister’s work does not end with the presentation of truth from the pulpit. He is to do earnest, personal, house-to-house work, studying the Scriptures with the people, and praying with them. Thus many will be brought to a knowledge of God. Souls ready to perish will be imbued with the Spirit of Christ. But this work has been neglected; and therefore the churches are lacking in power. There are many ordained ministers who have never yet exercised a shepherd’s care over the flock of God, who have never watched for souls as they that must give an account. The Church, instead of developing, is left to be a weak, dependent, inefficient body. The members of the Church, trained to rely upon preaching, do little for Christ. They bear no fruit, but rather increase in selfishness and unfaithfulness. They put their hope in the preacher, depending on his efforts to keep alive their weak faith. Review and Herald, January 21, 1903

It is in the labor out of the pulpit, among families, that the richest and most valuable experience is gained, and that the minister learns how he can feed the flock of God, giving to each his portion of meat in due season. If there is a backslider, the shepherd knows how to present the truth in such a manner that the soul will be convicted. He will leave the ninety and nine, and seek the lost sheep. But if the shepherd does not visit his flock, he knows not their condition, he knows not what truths to set before them, nor what is appropriate to their case. And more than this, as the preacher manifests so little interest in the souls under his charge, he cannot set an example to the flock to have an interest and love and watch-care for souls. Every thing is at loose ends; his work is strongly mixed with self, and is not bound off, but left to ravel out; and because of those neglects, you often hear, “I do not have success in bringing souls into the church.” The Lord cannot work for those who are unfaithful, who neglect their manifest duty, the most important part of a shepherd’s duty. Should the Lord move upon the hearts of the sinners, and they become converted, who will watch for them as one who must give an account? Who will visit them? Who will strengthen the diseased and the feeble ones? The truth, if presented to those of our faith and outsiders, should be as it is in Jesus. See with what love, tender sympathy, and perseverance he labored. “He shall not fail nor be discouraged.” This spirit should be with all the laborers. Better, far better, have fewer preachers and far more earnest, humble, God-fearing workers. We are laborers together with God. Now it is highly essential that men be the right kind of laborers, for they are moulding the churches to do as the preacher does; they feel that it is the right way to have just as little interest in the prosperity of their brethren and sisters in the church as the minister has given them an example in their way of laboring. They may raise up churches; but they will always be weak, and inefficient, and unreliable. Such kind of work at such an expense will not pay. Appeals and Suggestions to Conference Officers

By his wisdom in dealing with minds, he will give full proof of his ministry. He will become acquainted with the parents and children in his congregation, and will speak kind, earnest words to them. Review and Herald, January 21, 1902

Talk simply and to the point. Let your discourses be short. Handle only a few points, saving your strength for house-to-house work. Ministers too often give lengthy discourses. The minds of the people are wearied by such discourses, and the truth loses its effect upon them. Ibid., December 29, 1904

Teaching the Scriptures, praying in families,—this is the work of the evangelist, and this work is to be mingled with preaching. If it is omitted, preaching will, to a great extent, be a failure. Come close to the people by personal efforts. Teach them that the love of God must come into the sanctuary of the home life. Ibid.

He should visit every family, not merely as a guest to enjoy their hospitality, but to inquire into the spiritual condition of every member of the household. His own soul must be imbued with the love of God; then by kindly courtesy he may win his way to the hearts of all, and labor successfully for parents and children. He is to sow the seeds of truth beside all waters. Let him seek to keep the church alive by teaching its members how to labor with him for the conversion of sinners. This is good generalship; and the result will be found far better than if he should seek to perform the work alone. Ibid., April 23, 1908

They have not had the missionary spirit; they have not felt the great need of thoroughly educating the people in all branches of the work, in all places where the truth has gained a foothold. The work done thoroughly for one soul is done for many. But the ministers have not realized this and have failed to educate persons who in their turn should stand steadfast in defense of the truth and educate others. This loose, slack, halfway manner of working is displeasing to God. Testimonies, vol. 5, 255

People are easily reached through the avenues of the social circle. But many ministers dread the task of visiting; they have not cultivated social qualities, have not acquired that genial spirit that wins its way to the hearts of the people. It is highly important that a pastor should mingle much with his people, that he may become acquainted with the different phases of human nature, readily understand the workings of the mind, adapt his teachings to the intellect of his people, and learn that grand charity possessed only by those who closely study the nature and needs of men. Ibid., vol. 4, 266, 267

They should not neglect the duties of a pastor, as they visit from house to house. They should become familiar with every member of the family, that they may understand the spiritual condition of all, and vary their manner of labor to meet the case of each. Ibid., vol. 3, 233

Should give work to members

The best help that ministers can give the members of our churches is not sermonizing, but planning work for them. Give each one something to do for others. Help all to see that as receivers of the grace of Christ they are under obligation to work for Him. And let all be taught how to work. Especially should those who are newly come to the faith be educated to become laborers together with God. If set to work, the despondent will soon forget their despondency, the weak will become strong, the ignorant intelligent, and all will be prepared to present the truth as it is in Jesus. They will find an unfailing helper in Him who has promised to save all that come unto Him. Review and Herald, January 21, 1902

Let every minister to whom has been committed sacred trusts, take into consideration the vastness of the closing work of God in the earth, and study ways and means of placing the obligation of accomplishing this work on the large number upon whom it rests. Hundreds and thousands who have received the light of truth for this time, but who are still idlers in the market-place, might be engaged in some line of useful service for God. Ibid., March 24, 1910

Those placed in positions of responsibility should patiently seek to make others familiar with all parts of the work. This will reveal that they do not desire to be first, but that they are glad to have others become acquainted with details, and to become as efficient as they are. Those who faithfully fulfill their duty in this respect, will, in time, have standing by their side a large number of intelligent workers whom they have trained. Should they shape matters in accordance with narrow, selfish conceptions, they would stand almost alone. Ibid., December 1, 1904

The minister’s preaching

Young ministers should not be encouraged to preach to the churches. This is not their work. They are to go forth without the camp, taking up the work in places where the truth has not yet been proclaimed. Australian Union Record, July 15, 1902

The minister who mixes story-telling with his discourses is using strange fire. God is offended, and the cause of truth is dishonored, when His representatives descend to the use of cheap, trifling words. Review and Herald, December, 22, 1904

Ministers should not preach sermon after sermon on doctrinal subjects alone. Practical godliness should find a place in every discourse. Ibid., April 23, 1908

It has been shown me that our camp meetings are to increase in interest and success. As we approach nearer the end, I have seen that in these meetings there will be less preaching and more Bible study. There will be little groups all over the ground with their Bibles in their hands, and different ones leading out in a free, conversational study of the Scriptures. Testimonies, vol. 6, 87

Let the men who are engaged in the solemn work of bearing the last message to the world, heed the exhortation of Paul, “Preach the word,”—not the science of phrenology, or the productions from human speculations. Review and Herald, June 13, 1893

It is especially true that new and startling themes should not be presented to the people at too great length. In every address given, let there be an application of truth to the heart that whosoever may hear shall understand, and that men, women, and youth may become alive unto God. Testimonies to Ministers, 258

I long to see our ministers dwell more upon the cross of Christ, their own hearts, meanwhile, softened and subdued by the Saviour’s matchless love, which prompted that infinite sacrifice. If, in connection with the theory of the truth, our ministers would dwell more upon practical godliness, speaking from a heart imbued with the spirit of truth, we should see many more souls flocking to the standard of truth; their hearts would be touched by the pleadings of the cross of Christ, the infinite generosity and pity of Jesus in suffering for man. These vital subjects, in connection with the doctrinal points of our faith, would effect much good among the people. But the heart of the teacher must be filled with the experimental knowledge of the love of Christ. Testimonies, vol. 4, 374, 375

Ministers should be examined especially to see if they have an intelligent understanding of the truth for this time, so that they can give a connected discourse upon the prophecies or upon practical subjects. If they cannot clearly present Bible subjects they need to be hearers and learners still. Ibid., 407

From unfeigned lips you should breathe a prayer that God would guide you to give to every man his portion of meat in due season, and so aid you that you will not get above the simplicity of the gospel to dwell upon favorite subjects which will not enlighten the darkened conscience, or convince men of sin, of righteousness, and judgment to come. In distinct lines, present to your hearers what they must do to be saved; lead them into the paths of truth and holiness. As the flock of the pasture, lead them where they may drink the water of salvation. Voice in Speech and Song, 341

If we only knew what is before us, we should not be so dilatory in doing the work of the Lord. There are ministers and workers who will present a tissue of nonsensical falsehoods as testing truths, even as the Jewish rabbis presented the maxims of men as the bread of heaven. These are given to the flock of God, as their portion of meat in due season, while the poor sheep are starving for the bread of life. Even now there seems to be a burning desire to get up something startling, and bring it in as new light. Thus men are weaving into the web as important truths a tissue of lies. This imaginary food that is being prepared for the flock will cause spiritual consumption, decline, and death. Review and Herald, January 22, 1901

Evangelism

O what a work there is before us! Ministers are not to spend their time laboring for those who have already accepted the truth. With Christ’s love burning in their hearts, they are to go forth to win sinners to the Saviour. Beside all waters, God’s messengers are to sow the seeds of truth. Place after place is to be visited; church after church is to be raised up. Those who take their stand for the truth are to be organized into churches, and then the minister is to pass on to other equally important fields. Ibid., August 19, 1902

5. Speech and communication

Those who have a careless, clownish manner, either in the family or in society, dishonor their divine Lord. Even ministers have thus misrepresented Christ, when in the pulpit they have made a display of theatrical actions and eccentric manners. This is not of God. Eccentricities are sometimes looked upon as virtues by men, but they do not aid in representing Christ. Careless attitudes and irreverent expressions may serve to please men of unrefined tastes, anecdotes may amuse, but the minister who seeks to cater to such tastes has a meager appreciation of the dignity, simplicity, goodness, and loveliness of the character of the divine Lord. Signs of the Times, October 13, 1890

I see that great reformation must take place in the ministry before it shall be what God would have it. Ministers in the desk have no license to behave like theatrical performers, assuming attitudes and expressions calculated for effect. They do not occupy the sacred desk as actors, but as teachers of solemn truths. There are also fanatical ministers, who, in attempting to preach Christ, storm, halloo, jump up and down, and pound the desk before them, as if this bodily exercise profited anything. Such antics lend no force to the truths uttered, but, on the contrary, disgust men and women of calm judgment and elevated views. Review and Herald, August 8, 1878

O that those who are proclaiming the most solemn message ever given to the world would realize how greatly their influence is weakened when they are suspicious of their brethren, when they allow angry words to pass their lips! The displeasure of God rests upon every one who speaks harsh, unkind words. Nothing so dishonors the Lord Jesus as a readiness on the part of church-members to take offense when something occurs to displease them. The conversion of unbelievers depends on the distinctness with which Christ is revealed in the lives of believers. When our hearts are filled with love and compassion, when our conduct toward one another is marked by Christlike tenderness and courtesy, then our words will have power to convict souls. Ibid., July 21, 1903

Let those who labor in word and doctrine strive to perfect themselves in the use of language. The voice is a great power, and yet many have not trained their voices in such a way that they may be used to their highest capacity. Jesus is our example. His voice was musical, and was never raised in high, strained notes while He was speaking to the people. He did not speak so rapidly that His words were crowded one upon another in such a way that it made it difficult to understand Him. He distinctly enunciated every word, and those who heard His voice bore the testimony that “never man spake like this man.” Ibid., March 5, 1895

Dwell not on the negative points of questions that arise, but gather to your minds affirmative truths, and fasten them there by much study and earnest prayer and heart-consecration. Ibid., April 23, 1908

And we are to be faithful in reproving wrong-doing. This God requires of every one of His laborers. Pure and unadulterated trust will always meet the elements of unsanctified profession. There will always be those who claim to be doing God service, but who are serving Him not. Those who are blinded by erroneous opinions are to be treated with gentleness, yet labored for faithfully that their minds may be undeceived. Saving truth must be repeated over and over again.

. . . Satan will surely use erroneous theories to deceive and confuse minds, and we can not pass by these errors and be guiltless before God. Patiently, and in a spirit of meekness and gentleness, yet with a firmness that can not be misinterpreted, we are to reprove wrong, and to teach professed believers to adorn the doctrine of Christ our Saviour. Ibid., September 9, 1909

My brethren, withhold not the testing truths that should come to every soul at this time, and which must be practised by those who would find acceptance with God. We are to let the Word of God come to every appointed agency, for there is a crisis before the people of God. Ibid.

When Christ was living on this earth, how surprised would have been His associates, if, after becoming acquainted with Him, they had heard Him utter one word of impatience, one word of accusation or of faultfinding! He expects those who love Him and believe in Him, to represent Him in character. Paulson Collection, 16

By murmuring and complaint it is made manifest that his soul is not under the discipline of the Holy Spirit. Those who are full of murmuring and complaint against God and their fellow-men will have to be converted and transformed before they can enter the kingdom of heaven. It may be necessary that the furnace of trial be kindled and heated sevenfold to purge away the dross from the character, that the gold may come forth purified, refined, and stamped with the image of the Refiner. Review and Herald, June 5, 1894

The truth should be spoken clearly, slowly, forcibly, that it may impress the hearer. Testimonies to Ministers, 257

Especially should those who have accepted the position of directors or counselors feel that they are required to be in every respect Christian gentlemen. While in dealing with others we are always to be faithful, we should not be rude. The souls with whom we have to do are the Lord’s purchased possession, and we are to permit no hasty, overbearing expression to escape the lips. Ibid., 262

Speaking from the throat, letting the words come out from the upper extremity of the vocal organs, all the time fretting and irritating them, is not the best way to preserve health or to increase the efficiency of those organs. You should take a full inspiration and let the action come from the abdominal muscles. Let the lungs be only the channel, but do not depend upon them to do the work. If you let your words come from deep down, exercising the abdominal muscles, you can speak to thousands with just as much ease as you can speak to ten.

Some of our preachers are killing themselves by long, tedious praying and loud speaking, when a lower tone would make a better impression and save their own strength. Now, while you go on regardless of the laws of life and health, and follow the impulse of the moment, do not charge it upon God if you break down. Many of you waste time and strength in long preliminaries and excuses as you commence to speak. Instead of apologizing because you are about to address the people, you should commence your labor as though God had something for you to say to them. Some use up nearly half an hour in making apologies; thus the time is frittered away, and when they get to their subject, where they are desirous to fasten the points of truth, the people are wearied out and cannot see their force or be impressed with them. You should make the essential points of present truth as distinct as mileposts so that the people will understand them. They will then see the arguments you want to present and the positions you want to sustain. Testimonies, vol. 2, 616

He who has bestowed upon us all the gifts that enable us to be workers together with God, expects His servants to cultivate their voices so that they can speak and sing in a way that all can understand. It is not loud singing that is needed, but clear intonation, correct pronunciation, and distinct utterance. Let all take time to cultivate the voice so that God’s praise can be sung in clear, soft tones, not with harshness and shrillness that offend the ear. Testimonies, vol. 9, 144

Some of our most talented ministers are doing themselves great injury by their defective manner of speaking. While teaching the people their duty to obey God’s moral law, they should not be found violating the laws of God in regard to health and life. Ministers should stand erect and speak slowly, firmly, and distinctly, taking a full inspiration of air at every sentence and throwing out the words by exercising the abdominal muscles. If they will observe this simple rule, giving attention to the laws of health in other respects, they may preserve their life and usefulness much longer than men in any other profession. Ibid., vol. 4, 404

The offensiveness of this severe, overbearing, denunciatory talk in a large gathering is of as much more grave a character in the sight of God than giving personal, individual reproof as the numbers are greater and the censure more general. It is ever easier to give expression to the feelings before a congregation, because there are many present, than to go to the erring and, face to face with them, openly, frankly, plainly state their wrong course. But bringing into the house of God strong feelings against individuals, and making all the innocent as well as the guilty suffer, is a manner of labor which God does not sanction and which does harm rather than good. It has too often been the case that criticizing and denunciatory discourses have been given before a congregation. These do not encourage a spirit of love in the brethren. They do not tend to make them spiritually minded and lead them to holiness and heaven, but a spirit of bitterness is aroused in hearts. These very strong sermons that cut a man all to pieces are sometimes positively necessary to arouse, alarm, and convict. But unless they bear the especial marks of being dictated by the Spirit of God, they do far more injury than they can do good. Ibid., vol. 3, 508

Our workers should use the greatest wisdom, so that nothing shall be said to provoke the armies of Satan and to stir up his united confederacy of evil. Christ did not dare to bring a railing accusation against the prince of evil, and is it proper that we should bring such accusation as will set in operation the agencies of evil, the confederacies of men that are leagued with evil spirits? Christ was the only-begotten Son of the infinite God, He was the Commander in the heavenly courts, yet He refrained from bringing accusation against Satan. Testimonies to Ministers, 222

I beseech you to weed out of your teachings every extravagant expression, everything that unbalanced minds and those who are inexperienced will catch up, and from which they will make wild, immature movements. It is necessary for you to cultivate caution in every statement you make, lest you start some on a wrong track, and make confusion that will require much sorrowful labor to set in order, thus diverting the strength and work of the laborers into lines which God does not design shall be entered. One fanatical streak exhibited among us will close many doors against the soundest principles of truth. Ibid., 228

The Holy spirit does not work with men who love to be sharp and critical. That spirit has been cherished in meeting debaters, and some have formed the habit of squaring for combat. God is dishonored in this. Keep back the sharp thrusts; do not learn in Satan’s school his methods of warfare. The Holy Spirit does not inspire the words of censure. A time of trouble is before us, and every honest soul who has not had the light of truth will then take a stand for Christ. Those who believe the truth are to be newly converted every day. Then they will be vessels unto honor. Ibid., 248

7. Miscellaneous

The inexperienced are in need of wise generals who by prayer and personal effort will encourage and help them to become perfect in Christ Jesus, wanting in nothing. This is the work which every gospel minister should endeavor to do, but which some are liable to fail of doing. Review and Herald, December 1, 1904

There are those who embrace too much in their labors, and by so doing accomplish little. Our efforts now must be more concentrated. Every stroke must tell. Ibid., December 8, 1885

Some are too indolent to make a success of life in business matters and are deficient in the experience necessary to make them good Christians in a private capacity; yet they feel competent to engage in the work which is of all others the most difficult, that of dealing with minds and trying to convert souls from error to the truth. Testimonies, vol. 3, 551

Our policy is, Do not make prominent the objectionable features of our faith, which strike most decidedly against the customs and practises of the people, until the Lord shall give the people a fair chance to know that we are believers in Christ, and in His preexistence. Review and Herald, April 13, 1911

My soul is much burdened, for I know what is before us. Every conceivable deception will be brought to bear upon those who have not a daily, living connection with God. In our work no side issues must be advanced until there has been a thorough examination of the ideas entertained, that it may be ascertained from what source they have originated. Satan’s angels are wise to do evil, and they will create that which some will claim to be advanced light, will proclaim as new and wonderful things; and yet while in some respects the message is truth, it will be mingled with men’s inventions and will teach for doctrines the commandments of men. If there was ever a time when we should watch and pray in real earnest, it is now. There may be supposable things that appear as good things, and yet they need to be carefully considered with much prayer, for they are specious devices of the enemy to lead souls in a path which lies so close to the path of truth that it will be scarcely distinguishable from the path which leads to holiness and heaven. But the eye of faith may discern that it is diverging from the right path, though almost imperceptibly. At first it may be thought positively right, but after a while it is seen to be widely divergent from the path of safety, from the path which leads to holiness and heaven. My brethren, I warn you to make straight paths for your feet, lest the lame be turned out of the way. Testimonies to Ministers, 229

In order to reach those who are in the darkness of error and false theories, we must approach them with the utmost caution and with the greatest wisdom, agreeing with them on every point that we can conscientiously. Testimonies, vol. 3, 462

Ministers should be careful not to expect too much from persons who are still groping in the darkness of error. They should do their work well, relying upon God to impart to inquiring souls the mysterious, quickening influence of His Holy Spirit knowing that without this their labors will be unsuccessful. They should be patient and wise in dealing with minds, remembering how manifold are the circumstances that have developed such different traits in individuals. They should strictly guard themselves also lest self should get the supremacy and Jesus should be left out of the question. Ibid., vol. 4, 262

Ministers should not do work that belongs to the laymen, thus wearying themselves, and preventing others from doing their duty. They should teach the members how to work in the church and community, to build up the church, to make the prayer-meeting interesting, and to train for missionaries youth of ability. The members of the church should co-operate actively with the ministers, making the section of country around them their field of missionary labor. Churches that are weak or few in numbers, should be looked after by sister churches. Review and Herald, October 12, 1886

8. The minister’s authority, its type, and source

We are God’s commandment-keeping people. For the past fifty years, every phase of heresy has been brought to bear upon us, to becloud our minds regarding the teaching of the Word—especially concerning the ministration of Christ in the heavenly sanctuary, and the message of Heaven for these last days, as given by the angels of the fourteenth chapter of Revelation. Messages of every order and kind have been urged upon Seventh-day Adventists, to take the place of the truth which, point by point, has been sought out by prayerful study, and testified to by the miracle-working power of the Lord. But the waymarks which have made us what we are, are to be preserved, and they will be preserved, as God has signified through His Word and the testimony of His Spirit. He calls upon us to hold firmly, with the grip of faith, to the fundamental principles that are based upon unquestionable authority. Selected Messages, book 1, 208

Descent from Abraham was proved, not by name and lineage, but by likeness of character. So the apostolic succession rests not upon the transmission of ecclesiastical authority, but upon spiritual relationship. A life actuated by the apostles’ spirit, the belief and teaching of the truth they taught, this is the true evidence of apostolic succession. This is what constitutes men the successors of the first teachers of the gospel. The Desire of Ages, 467

The work of the ministry is no common work. Christ is withdrawn only from the eye of sense, but He is as truly present by His Spirit as when He was visibly present on earth. The time that has elapsed since His ascension has brought no interruption in the fulfillment of His parting promise,—”Lo, I am with you alway, even unto the end of the world.” God has provided light and truth for the world by having placed it in the keeping of faithful men, who in succession have committed it to others through all generations up to the present time. These men have derived their authority in an unbroken line from the first teachers of the faith. Christ remains the true minister of His church, but He delegates His power to His under-shepherds, to His chosen ministers, who have the treasure of His grace in earthen vessels. God superintends the affairs of His servants, and they are placed in his work by divine appointment. Signs of the Times, April 7, 1890

It is not the work of a gospel minister to lord it over God’s heritage, but in lowliness of mind, with gentleness and long forbearance, to exhort, reprove, rebuke, with all long-suffering and doctrine. Testimonies, vol. 3, 229

The End

The Heavenly Sanctuary

by

The finishing of the mystery of God involves the opening of the second apartment of the temple in heaven wherein is the ark of God’s testament. This is the place where our Lord finishes His priesthood; hence this apartment of the heavenly temple must be the place of that tribunal at which the righteous are acquitted, their sins blotted out, and themselves accounted worthy of the kingdom of God. The temple of God in heaven, and especially its second apartment, is therefore worthy of our most attentive study. The Scriptures contain many explicit testimonies to the existence of the heavenly temple.

“Hear, all ye people; hearken, O earth, and all that therein is; and let the Lord God be witness against you; the Lord from His holy temple. For, behold, the Lord cometh forth out of His place, and will come down, and tread upon the high places of the earth.” Micah 1:2, 3. (See Psalm 11:4; 2 Samuel 22:7, 8. See also Psalm 18:6, 7; Isaiah 6:1–4.)

“And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Revelation 11:19. (See Revelation 14:17, 18; 15:5; 16:7.)

Two Holy Places in Heaven

The heavenly temple consists of two holy places. This is proved by many conclusive arguments. The first of these is drawn from the statements respecting the tabernacle erected by Moses. When God called Moses into the mount to receive the tables of the Law (see Exodus 24:12), He first bade him make a sanctuary that He might dwell among them and that the priests might minister in His presence. (See Exodus 25–28.) He also bade him to make an ark to contain the tables of the Law, to be placed in the second apartment of the sanctuary. This building consisted of two holy places (see Exodus 26), and both itself and its sacred vessels were made like the pattern showed in the mount. (See Exodus 25:9.)

“Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle; for, See, saith He, that thou make all things according to the pattern showed to thee in the mount.” Hebrews 8:5. (See also Exodus 25:40; 26:30; Acts 7:44.)

The tabernacle thus constructed was a pattern of the heavenly temple. Thus Paul bears testimony:

“It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:23, 24

This establishes one plain, incontrovertible argument, that the heavenly temple has two holy places. The temple erected by Solomon furnishes the second argument, and it is of the same character as that drawn from the tabernacle. The temple was a larger and grander building than the tabernacle and differed from it in being an immovable structure; but it was constructed on the same plan, in that it was an edifice consisting of two holy places with sacred vessels of the same kind and occupied with the very same ministration as that which had previously served in the tabernacle. (See 1 Kings 6–8.) This building with its two holy places was a pattern of the heavenly temple, as the words of David and of Solomon declare:

“Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercyseat, and the pattern of all that he had by the Spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things.” “All this, said David, the Lord made me understand in writing by His hand upon me, even all the works of this pattern.” 1 Chronicles 28:11, 12, 19

This is a second decisive argument that the heavenly sanctuary has two holy places. The third is drawn from the fact that the plural term “holy places” is used in the designation of the greater and more perfect tabernacle.

The Way of the Holy Places

Thus when Paul says, as expressed in our common version (see Hebrews 8:2), “A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man,” it is literally in the original, “a minister of the holy places.” And thus also when we read respecting the heavenly temple, “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing,” it is literally in the Greek, “the way of the holy places.” Hebrews 9:8. So also where we read of the greater and more perfect tabernacle, in verse 12, that Christ “entered in once into the holy place,” it is also literally “holy places.” Again, in verse 24, we read in our common version the same thing, literally rendered, “the holy places made with hands, which are the figures of the true,” which last word is plural in the original, showing that there are holy places in the heavenly temple. And again in Hebrews 10:19, the term “holiest” is not, in the original “holy of holies,” as in chapter 9:3, but simply “holy places.” These passages form a most convincing argument that there must be two holy places in the heavenly temple. A fourth argument is found in the fact that each of the two holy places of the heavenly temple is definitely set forth in the description of that building not made with hands.

The first apartment is identified by the things which it contains. When John was called in vision to ascend to the place of God’s throne, the heavenly temple, a door was opened in heaven and the throne of God was revealed to his view. This is manifestly the door of the heavenly temple, for the throne of God which it discloses to view is within that temple. (See Psalm 11:4; Revelation 16:17.) That it was the first apartment of that temple into which he looked is evident from what he saw therein. “And out of the throne proceeded lightnings and thundering and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Revelation 4:5. Here is a plain reference to the seven lamps which burned in the first apartment of the earthly sanctuary. (See Leviticus 24:2–4.)

And again, when the seven angels receive the seven trumpets, the scene of vision is still the first apartment of the heavenly sanctuary. Thus we read:

“And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” Revelation 8:2, 3

The golden altar stood in the first apartment of the sanctuary, i.e., in the same room with the candlestick on which were the seven lamps. (See Exodus 40:24–26.) The place of God’s throne at the time when the book with the seven seals was delivered to Christ, and also when the seven trumpets were given to the seven angels, is the first apartment of the heavenly sanctuary. But when the seven vials are delivered into the hands of the seven angels who have the duty of pouring them out, the second apartment of the heavenly temple is opened and they come out from thence to execute the wrath of God upon men. This opening of the holiest takes place under the seventh trumpet.

The Temple Opened

“And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened; and the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. And the temple was filled with smoke from the glory of God, and from His power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.” Revelation 15:5–8

This opening of the heavenly temple, which is followed by the pouring out of the unmingled wrath of God, is an event connected with the closing up of human probation. And it is certain that we have in this case the opening of the holiest of all, here called the tabernacle of the testimony. The expression, “tabernacle of the testimony,” is a familiar term taken from the Old Testament and is precisely equivalent to “tabernacle of the ten commandments.” In proof of this, take the use of this term in the Bible. We begin with the first use of the Hebrew word gehdooth, and trace it through the books of Moses. Thus it occurs for the first time in Exodus 16:34: “Aaron laid it up before the testimony.” That is to say, he laid up the pot of manna before the ark of the Ten Commandments. (See Hebrews 9:4.) The next is Exodus 25:16: “Thou shalt put into the ark the testimony which I shall give thee.” This was the Ten Commandments. (See Exodus 31:18; Deuteronomy 10:4, 5.) Again, “In the ark thou shalt put the testimony,” (see Exodus 25:2), i.e., the Ten Commandments. (See 1 Kings 8:9.) And now the ark itself takes its name from what was put in it. “The two cherubim’s which are upon the ark of the testimony.” Exodus 25:22. “And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy. And thou shalt put the mercyseat upon the ark of the testimony in the most holy place.” Exodus 26:33, 34. Here we have the ark of the Ten Commandments assigned to the most holy place of the tabernacle and the mercyseat placed over the ark. Presently we shall find that this testimony gives name to the tabernacle itself. As we read onward we find in Exodus 27:21; 30:6, 26, 36; 31:7, 18; 32:15; 34:29, the terms “testimony,” “tables of testimony,” “ark of the testimony,” each time by testimony meaning definitely the Ten Commandments. The term, “tabernacle of testimony,” occurs for the first time in Exodus 38:21.

The Second Apartment

Thus we see that the testimony of the Almighty gives name to the tables on which it was written, to the ark in which the tables were placed, and to the tabernacle itself, whose second apartment received the ark. Next, we thrice read of the ark of the testimony. (See Exodus 39:35; 40:3, 5.) And now we are brought to the acts of Moses in setting up the sanctuary. It is said in Exodus 40:20, “He took and put the testimony into the ark,” i.e., he put the Law of God therein. Then he placed the ark itself within the tabernacle and covered the ark of the testimony by hanging up the second veil. (See Exodus 40:21.) In Leviticus 16:13, the mercyseat is said to be upon the testimony. In Leviticus 24:3, the veil which hides the ark is called the veil of the testimony. Next, we read of the tabernacle of the testimony in Numbers 1:50, 53. Next, of the ark of the testimony. (See Numbers 4:5; 7:89; Joshua 4:16.) Next, of the tent of the testimony (see Numbers 9:15), and of the testimony itself. (See Numbers 17:10.) Next, of the tabernacle of witness, or testimony (for the two words are synonymous). (See Numbers 10:11; 17:7, 8; 18:2.) In all of these texts, it is certain that the Ten Commandments are called the testimony and that they give name to the tables, to the ark, to the veil, and to the tabernacle, especially to the second apartment.

This term has, therefore, a well-defined meaning in the Scriptures. By the testimony, the tables of the testimony, the ark of the testimony, the veil of the testimony, and the tabernacle of the testimony, are meant respectively the Ten Commandments. The term, “tabernacle of witness,” or “testimony,” does therefore definitely signify the tabernacle of the Ten Commandments. Now it is remarkable that this term occurs twice in the New Testament. In Acts 7:44, the tabernacle of witness, i.e., of the Ten Commandments, is mentioned, referring to the earthly sanctuary; and in Revelation 15:5, the heavenly sanctuary is designated by this same term, the temple of the tabernacle of the testimony in heaven; and we have proved conclusively that this is equivalent to the temple of the tabernacle of the Ten Commandments in heaven.

This text is therefore a plain reference to the most holy place of the heavenly temple and to the Law of God deposited therein, which gives name to the building. This apartment of the heavenly temple is opened just prior to the pouring out of the plagues. But we have a second statement of the opening of the most holy place of the temple in heaven. Thus we read of the events under the seventh trumpet:

“And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Revelation 11:19

Here is disclosed to our view the second apartment of the heavenly temple, and here is shown the grand central object, which gives name to the tabernacle itself. It is the ark of God, sometimes called the ark of the covenant, or testament (see Numbers 10:33; Hebrews 9:4), and sometimes the ark of the testimony (see Exodus 25:22). It is because the heavenly temple contains the ark of God’s testimony that it is itself called the tabernacle of the testimony in heaven. And the ark itself is not empty; it contains what Revelation 11:19 calls God’s testament and what Revelation 15:5 calls “the testimony in heaven.” These two terms must signify the Ten Commandments and cannot signify anything else.

The Work of Judgment

The existence of the temple in heaven and the fact that it has two holy places, like the sanctuary of the first covenant, have been clearly proved. The judgment work in the second apartment remains to engage our attention.

When Paul says, in Romans 2:6, that God “will render to every man according to his deeds,” he adds in the next verse this important statement: “To them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life.” Now it is manifest that this work of rendering to every man according to his deeds can only be wrought after the examination of those deeds in the judgment. It must be in consequence of the decision of the judgment that the things promised are rendered to men. It is also evident that the gift of immortality is one of the things thus rendered. As the righteous receive this gift in the very act of being resurrected from the grave, it is certain that the decision of the judgment passes upon them before the voice of the archangel and the trump of God awaken them to immortal life.

This part of the judgment work takes place where our Lord finishes His priesthood; for His last work as Priest is to secure the acquittal of His people and to obtain the decision that their sins shall be blotted out. We have learned from the Scriptures that the heavenly temple has two holy places. A further examination will evince the fact that there are two parts to the ministration of Christ and that His last work is at the tribunal of His Father in the tabernacle of the testimony, where it is determined who shall receive immortality.

The Levitical Example

The Levitical priests served “unto the example and shadow of heavenly things.” Hebrews 8:5. The most important part of the service pertaining to the earthly sanctuary was that which was performed within the second apartment on the tenth day of the seventh month. (See Leviticus 16.) This is generally considered as typifying the events of the whole gospel dispensation. But we think the evidence conclusive that this chapter is a typical representation of that part of our Lord’s work which is embraced in the hour of God’s judgment, or in the days of the voice of the seventh angel when he begins to sound.

The sixteenth chapter of Leviticus is devoted solely to the work of finishing the yearly round of service in the earthly sanctuary. This was wrought on the great day of atonement and was of the most impressive character. First, the high priest was solemnly admonished that he was such only in a typical sense and not such in reality. For on this day, which was by far the most impressive of all and when he entered the most holy place of the sanctuary, he must put on the plainest and humblest dress, laying aside that splendid dress which the law prescribed for him to wear on other occasions. (See Leviticus 16:4 compared with Exodus 28.) He was also to make a public acknowledgment of his own sinfulness by proceeding to offer a sin offering for himself. (See Leviticus 16:3, 6, 11–14.) No part of this can be typical of our Lord’s work, for it was expressly designed to impress upon the mind the infirmity and sinfulness of the high priest.

But this being accomplished, the high priest entered upon that work which directly shadowed forth the work of atonement. He took from the congregation of the children of Israel two kids of the goats for a sin offering. (See Leviticus 16:5.) On these two goats he was to cast lots; one lot was for the goat to be sacrificed and one for the scapegoat. Then he slew the goat upon which the lot fell for a sacrifice, and with his blood he entered into the second apartment of the sanctuary. This blood he sprinkled before the mercyseat and upon it. He did this for two purposes: (1) to make atonement for the people; (2) to cleanse the sanctuary by removing from it the sins of the people of God. Then the high priest returned into the first apartment and cleansed the altar from the sins of the people. The sanctuary being cleansed, the high priest comes out of the door of the building, and, having caused the live goat to be brought, he lays both his hands upon his head and confesses over him all the transgressions of the children of Israel in all their sins. These he puts upon the head of the goat and sends him away by the hand of a fit man into the wilderness. The goat thus sent bears away all their iniquities into a land not inhabited. (See Leviticus 16:7–10, 15–22.)
The End