sanctuary

Sanctuary, part 3

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As this legal system, which we have been considering, was only a “shadow,” a “figure” and “patterns” of no value in itself only to teach us the nature of that perfect system of redemption which is its “body,” the “things themselves,” which was devised in the councils of heaven, and is being wrought out by “the only Begotten of the Father;” let us, guided by the Spirit of truth, learn the solemn realities thus shadowed forth. By these patterns, finite as we are, we may, like Paul, extend our research beyond the limits of our natural vision to the “heavenly things themselves.” Here we find the entire ministry of the law fulfilled in Christ, Who was anointed with the Holy Ghost and by His own blood entered His Sanctuary , heaven itself, when He ascended to the right hand of the throne of the Majesty in the heavens, as “A minister of the Holies,” etc., Hebrews 8:6, 2. Paul, after speaking of the daily services in the Holy and the yearly in the Holy of Holies, says, “The Holy Ghost this signifying that the way of the Holies was not yet made manifest; while as the first tabernacle was yet standing, which was a figure for the time then present, in which were offered” etc., “until the time of reformation. But Christ being an High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands,” “by His own blood He entered (on or into) the holy things.” Hebrews 9:8–12

The “things” are “good in themselves,” “holy,” or “heavenly,” and in “heaven itself,” where Christ has entered as our High Priest to “minister” for us; and those “holy things” “in heaven” are connected with the “greater and more perfect tabernacle,” “which the Lord pitched and not man”; the same as the holy things of the first covenant were connected with their tabernacle, Hebrews 9:1–5; and all those holy things together make the Sanctuary. The Holies (two) verse 8, the way of which was not made manifest till the time of reformation when Christ shed His own blood, belong to His “greater and more perfect tabernacle,” spoken of in the next verse. I translate the names literally because they are not literal in our common version. The Douay Bible has them as here given. The blood of Christ is the way or means by which He, as our High Priest was to enter both apartments of the heavenly tabernacle. Now if there be but one place in the heavens, as many say, why were there two in the figure? And why, in applying the figure, does Paul speak of two? Perhaps those who “despise the law” and “corrupt the covenant of Levi” can explain this; if not, we advise them to abide by Paul’s exposition of the matter. [See Hebrews 9:6–15.]

Christ Enters The First Compartment

Hebrews 6:19, 20 is supposed to prove that Christ entered the Holy of Holies at His ascension, because Paul said that He had entered within the veil. But the veil which divides between the Holy and the Holy of Holies is “the second veil,” Hebrews 9:3; hence there are two veils, and that in Hebrews 6, being the first of which he speaks, must be the first veil, which hung before the Holy and in Exodus was called a curtain. When He entered within the veil, He entered His tabernacle, of course the Holy, as that was the first apartment; and our hope, as an anchor of the soul, enters within the veil, i.e., the atonement of both apartments, including both the forgiveness and the blotting out of sins.

Those who hold that Christ entered the Holy of Holies at, and has been ministering therein ever since, His ascension, also believe, as of course they must, that the atonement of the Gospel Dispensation is the antitype of the atonement made on the tenth day of the seventh month under the law. If this is so, the events of the legal tenth day have had their antitypes during the Gospel Dispensation. The first event in the atonement service of that day was the cleansing of the Sanctuary, as we have seen from Leviticus 16. Then, upon their theory, the Sanctuary of the new covenant was cleansed in the early part of the Gospel Dispensation.

Evidence is not wanting that neither the earth nor Palestine, their Sanctuaries, was then cleansed. I call them their Sanctuaries, for they are not the Lord’s. But if the Lord’s new covenant Sanctuary was then cleansed, the 2300 days ended then; but if they are years, which we all believe, they extend 1810 years beyond the 70 weeks, and the last of those weeks was the first of the new covenant or Gospel Dispensation. The fact that those days reach 1810 years beyond the 70 weeks and that the Sanctuary could not be cleansed till the end of those days is demonstration that the antitype of the legal tenth day is not the Gospel Dispensation. Again, if the atonement of that day is typical of the atonement of the Gospel Dispensation, then the atonement made in the Holy, Hebrews 9:6, previous to that day, was finished before the Gospel Dispensation began. It has been shown that that atonement was made for the forgiveness of sins, and I have found no evidence that such an atonement was made on the tenth day of the seventh month. The Gospel Dispensation began with the preaching of Christ; and if it is the antitype of the legal tenth day, one of these two things is true: either the Saviour, instead of fulfilling, has destroyed the greater part of the law, the daily service of the Holy which occupied the whole year except one day, the tenth of the seventh month; or else He fulfilled the whole law except one three hundred and sixtieth part of it before the Gospel Dispensation began and before He was anointed as the Messiah to fulfil the law and the prophets. One of these two conclusions is inevitable on the hypotheses that the Gospel Dispensation and the atonement made in it, is the antitype of the legal tenth day and the atonement made in it. Upon which of these horns will they hang? If on the former, the declaration, “I came not to destroy the law,” pierces them; but if they choose the latter, it then becomes them to prove that the law, which had a shadow of good things to come, was fulfilled within itself, that the shadow and substance filled the same place and time; also they will need to prove that the entire atonement for the forgiveness of sins was made before the Lamb was slain with whose blood the atonement was to be made. Now it must be clear to every one that if the antitype of the yearly service (Hebrews 9:7) began at the first Advent, the antitype of the daily [sacrificial service] (Hebrews 9:6) had been previously fulfilled; and, as the atonement for forgiveness was a part of that daily [sacrificial] service, they are involved in the conclusion that there has been no forgiveness of sins under the Gospel Dispensation. Such a theory is wholly at war with the entire genius of the Gospel Dispensation and stands rebuked, not only by Moses and Paul, but by the teaching and works of our Saviour and His commission to His apostles, by their subsequent teaching, and the history of the Christian church. But again, they say the atonement was made and finished on Calvary when the Lamb of God expired. So men have taught us, and so the churches and world believe; but it is none the more true or sacred on that account if unsupported by Divine authority. Perhaps few or none who hold that opinion have ever tested the foundation on which it rests.

The Foundation Of A False Theory

  1. If the atonement was made on Calvary, by whom was it made? The making of the atonement is the work of a Priest, but who officiated on Calvary? – Roman soldiers and wicked Jews.
  2. The slaying of the victim was not making the atonement: the sinner slew the victim, Leviticus 4:1–4, 13–15, etc.; after that the priest took the blood and made the atonement. (See Leviticus 4:5–12, 16–21.)
  3. Christ was the appointed High Priest to make the atonement, and He certainly could not have acted in that capacity till after His resurrection. We have no record of His doing any thing on earth after His resurrection, which could be called the atonement.
  4. The atonement was made in the Sanctuary, but Calvary was not such a place.
  5. He could not, according to Hebrews 8:4, make the atonement while on earth. “If He were on earth, He should not be a Priest.” The Levitical was the earthly priesthood, the Divine, the heavenly.
  6. Therefore, He did not begin the work of making the atonement, whatever the nature of that work may be, till after His ascension, when by His own blood He entered His heavenly Sanctuary for us.

Let us now examine a few texts that appear to speak of the atonement as passed. Romans 5:11: “By Whom we have now received the atonement,” (margin, reconciliation). This passage clearly shows a present possession of the atonement at that time the apostle wrote, but it by no means proves that the entire atonement was then in the past.

When the Saviour was about to be taken up from His apostles, He “commanded them that they should not depart from Jerusalem, but wait for the promise of the Father,” which came on the day of Pentecost when they were all “baptized with the Holy Ghost.” Christ had entered His Father’s house, the Sanctuary, as High Priest, and began His intercession for His people by “praying the Father” for “another Comforter,” John 14:15. “And having received of the Father the promise of the Holy Ghost,” Acts 2:33, He shed it down upon His waiting apostles. Then, in compliance with their commission, Peter, at the third hour of the day began to preach, “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins,” Acts 2:38. This word remission, signifies forgiveness, pardon or more literally, sending away of sins.

Now put by the side of this text another on this point from his discourse at the ninth hour of the same day, Acts 3:19, “Repent ye therefore; and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord.” Here he exhorts to repentance and conversion (turning away from sins); for what purpose? “That your sins may be (future) blotted out.” Every one can see that the blotting out of sins does not take place at repentance and conversion, but follows, and must of necessity be preceded by them. Repentance, conversion, and baptism had then become imperative duties in the present tense; and when performed, those doing them “washed away,” Acts 22:16, remitted, or sent away from them their sins, (see Acts 2:28); and of course are forgiven and have “received the atonement”; but they had not received it entire at that time because their sins were not yet blotted out.

The Process Of The Atonement

How far then had they advanced in the reconciling process? Just so far as the individual under the law had when he had confessed his sin, brought his victim to the door of the tabernacle, laid his hand upon it, slew it, and the priest had with its blood entered the Holy and sprinkled it before the veil and upon the altar and thus made an atonement for him, and he was forgiven. Only that was the type, and this the reality. That prepared for the cleansing of the great day of atonement, this for the blotting out of sins “when the times of refreshing shall come from the presence of the Lord, and He shall send Jesus.” Acts 3:19. Hence, “by Whom we have now received the atonement” is the same as “by whom we have received forgiveness of sin.” At this point the man is “made free from sin.” The Lamb on Calvary’s cross is our victim slain; “Jesus the Mediator of the new Covenant” “in the heavens” is our interceding High Priest, making atonement with His own blood, by and with which He entered there. The essence of the process is the same as in the “shadow.” First, convinced of sin; second, repentance and confession; third, present the divine sacrifice bleeding. This done in faith and sincerity, we can do no more; no more is required.

Then in the heavenly Sanctuary, our High Priest with his own blood makes the atonement and we are forgiven. 1 Peter 2:24: “Who His own self bare our sins in His own body on the tree.” (See also Matthew 8:17; Isaiah 53:4–12.) His body is the “one sacrifice” for repenting mortals to which their sins are imputed and through whose blood in the hands of an active Priest they are conveyed to the heavenly Sanctuary. That was offered “once for all,” “on the tree;” and all who would avail themselves of its merits must through faith, there receive it as theirs, bleeding at the hands of sinful mortals like themselves. After thus obtaining the atonement of forgiveness we must “maintain good works,” not the “deeds of the law;” but “being dead to sin should live unto righteousness.” This work we all understand to be peculiar to the Gospel Dispensation.

An inferential objection arises, which in many minds overwhelms any amount of Bible argument on this point. It is, New Jerusalem cannot be defiled, hence needs no cleansing; therefore, New Jerusalem is not the Sanctuary. A very summary process of inferential deduction truly, especially for those who have said so much on the insufficiency of mere inferential testimony. We would advise them to review the grounds of their faith and see how many and strong arguments they have for the earth or Palestine being the Sanctuary and how many objections to the Sanctuary of the new covenant being where its Priest is, that are not entirely inferential; and then in place of their inferences, take the plain testimony of the Word and teach it. But how was the Sanctuary defiled?

The Earthly Sanctuary Had To Be Cleansed

The Sanctuary of the Old Testament, being on earth, could be, and was, defiled in various ways—by an unclean person entering it. “She shall touch no hallowed thing, nor come into the Sanctuary, until the days of her purifying be fulfilled.” Leviticus 12:4. It could be profaned by the high priest going out of it while the anointing oil was upon him for the dead (see Leviticus 21:12) and by a man’s negotiating to purify himself. (See Numbers 17:20; 19:20.) All of the chief of the priests and of the people polluted it by transgressing very much after all the abominations of the heathen. (See 2 Chronicles 36:14.) “Surely, because thou hast defiled My Sanctuary with all thy detestable things, and with all thine abominations (idolatry), therefore will I diminish thee.” Ezekiel 5:11

“Moreover this they have done unto Me; they have defiled My Sanctuary in the same day, and have profaned My Sabbaths: for when they had slain their children to their idols, then they came the same day into My Sanctuary to profane it.” Ezekiel 23:38, 39. “Her priests have polluted the Sanctuary; they have done violence to the law.” Zephaniah 3:4. Antiochus polluted it by offering swine flesh upon its altar. (See 1 Maccabees 1:20–24.) From these texts we can clearly see that it was moral rather than physical uncleanness that defiled the Sanctuary in the sight of the Lord. True, it did become physically unclean, but that uncleanness had to be removed before the atonement was made by which it was reconciled or cleansed. (See 2 Chronicles 29.) And that, we have seen, was the law of cleansing, Leviticus, chapters 12 to 15; the object must be made visibly clean, so to speak, so that we would call it clean, to prepare it for its real cleansing with blood. Now no one supposes that New Jerusalem is unclean or ever has been, as its type was when overrun, desecrated, and desolated by Syrian, Chaldean, or Roman soldiery, or trode by wicked priests. Even if it were, the removing of such defilement would not be the cleansing it was to undergo at the end of the 2300 days. The Sanctuary was unclean in some sense, or else it would not need to be cleansed; and it must in some way have received its uncleanness from man. Removed, as the heavenly Sanctuary is from the midst of mortals and entered only by our Forerunner, Jesus, made an High Priest, it can only be defiled by mortals through His agency, and for them cleansed by the same agency. The legal typical process of defiling and cleansing the Sanctuary through the agency of the priest has been examined. With that in our minds, let us go to the New Testament. Paul says, Colossians 1:19, 20: “For it pleased the Father that in Him should all fullness dwell, and having made (margin, making) peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him I say, whether they be things on earth or things in heaven.” When “things on earth” are spoken of in connection or contrast with “things in heaven,” no one can understand them all to be in the same place. “Things in heaven” are to be reconciled as well as “things on earth.”

The Heavenly Sanctuary Cleansed

If they needed reconciling, they were unreconciled; if unreconciled, then unclean in some sense in His sight. The blood of Christ is the means, and Christ Himself the agent of reconciling to the Father both the things in heaven and the things on earth. People have an idea that in heaven, where our Saviour has gone, everything is and always was perfect beyond change or improvement. But He said, “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.” John 14:2. He went into heaven, and Paul says that the “building of God, an house not made with hands” is in the heavens. 2 Corinthians 5:1

For what did He go to His Father’s house? “To prepare a place for you.” Then it was unprepared; and when He has prepared it, He will come again and take us to Himself. Again, Hebrews 9:23: “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.” What were the patterns? “The tabernacle and all the vessels of the ministry,” verse 21, which constituted the worldly Sanctuary, verse 1. What were the heavenly things themselves? The greater and more perfect tabernacle (see verse 11), and the good things and the holy things (see verses 11, 12). These are all in heaven itself. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself.” Verse 24. Paul here shows that it was as necessary to purify the heavenly things as it was to purify their patterns, the worldly.

The End

Sanctuary, part 2

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The priesthood of the worldly Sanctuary of the first covenant belonged to the sons of Levi; but that of the heavenly, of the better covenant, to the Son of God. He fulfills both the priesthood of Melchisedec and Aaron. In some respects, the priesthood of Christ resembles that of Melchisedec, and in others that of Aaron or Levi. 1.) He was “made an High Priest forever, after the order of Melchisedec.” Taxis, rendered order, properly signifies “series, succession.” Christ, like Melchisedec, had no priestly descent of pedigree; (See Hebrews 7:3 [margin] i.e.) he never followed nor will have a successor in office; and “because he continueth ever, hath an unchangeable Priesthood,” (which passeth not from one to another; margin.) Verse 24. The priesthood of Levi to be continuous had many and a succession of priests, “because they were not suffered to continue by reason of death.” Verse 23. 2.) Being after the order of Melchisedec, He is superior to the sons of Levi because he blessed and received tithes from them in Abraham. Verses 1, 7, 9, 10. 3.) He is King and Priest; a King by birth, being from the tribe of Judah, and a Priest by the oath of His Father. Verses 14, 21. 4.) Being Himself perfect, and His priesthood unending, He is able to “perfect forever” and “save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” Verse 25. He was not called after the order of Aaron, i.e. not in his succession but this does not at all prove that the priesthood of Aaron was not typical of the priesthood of Christ. Paul distinctly shows that it is.

1.) After calling upon us to “consider the Apostle and High Priest of our profession (religion), Christ Jesus,” he lays the foundation of the investigation by drawing the analogy between Moses over his house (olkos, people) and Christ over His (Hebrews 3:1-6), and says: “Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after.” This clearly shows that the Mosaic economy was typical of the divine. 2.) He shows that He was called of God to be an High Priest “as was Aaron,” Hebrews 5:1-5. 3.) Like Aaron and his sons, He took upon Him flesh and blood, the seed of Abraham, “was in all points tempted like as we are, yet without sin,” was made “perfect through suffering,” and “in all things it behooved Him to be made like unto His brethren; that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” Hebrews 2:4. 4.) Both were ordained for men in things pertaining to God: that (they might) offer both gifts and sacrifices for sins.” Hebrews 5:1, 8:3

Typical of Christ’s Ministry

5.) Paul evidently considered the Levitical priesthood typical of Christ’s from the pains he takes to explain the analogies and contrasts between them. 6.) “And they truly were many priests, because they were not suffered to continue by reason of death, but this Man, because He continueth ever, hath an unchangeable priesthood.” 7.) “Who needeth not daily, as those high priests to offer up sacrifices, first for His own sins, and then for the people’s for this He did once when He offered up Himself.” 8.) “For the law maketh men high priests which have infimity; but the word of the oath which was since the law, maketh the Son who is consecrated (perfected, margin) for evermore.” Hebrews 7:23-28. 9.) “But now hath He obtained a more excellent ministry” than theirs. Hebrews 8:6 10.) “By how much also He is the Mediator of a better covenant” than theirs; Hebrews 8:6. 11.) “But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle” than theirs. Hebrews 9:11. 12.) “Neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place.” Verse 12. 13.) “For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, Who, through the eternal spirit offered Himself without spot to God purge your conscience.” Verses 13, 14. 14.) “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself. Verse 24. 15.) “Nor yet that He should offer Himself often, as the high priest entereth into the holy place every year with blood of others;” but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself.” Verses 25, 26. 16.) “And as it is appointed unto [the] men [priests] once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” Verses 27, 28

17.) “For the law having a shadow of good things to come, and not the very image of the things can never with those sacrifices which they offered year by year continually, make the corners thereunto perfect;” but “by one offering He hath perfected forever them that are sanctified.” Hebrews 10:14. 18.) “It is not possible that the blood of bulls and of goats should take away sins,” “but a body hast Thou prepared Me.” Verses 4, 5. These are a part of the contrasts or comparisons the apostle draws between the Levitical priesthood and Christ’s, and there is a resemblance in every instance; but Christ’s is superior to Levi’s.—I add one more. Hebrews 8:4, 5. “For if He were on earth He should not be a priest, seeing that there (many, they) are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things.”

The Substance and its Shadow

The features of the substance always bear a resemblance to those of the shadow, hence the “heavenly things” referred to in this text must be priestly service “in the heavens” (see verses 1, 2) performed by our High Priest in His Sanctuary; for if the shadow is service, the substance is service also.

As the priests of the law served unto the example and shadow of the heavenly service, we can from their service learn something of the nature of the heavenly service. “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.”

None can deny that, in obedience to this admonition, Moses made or instituted the Levitical priesthood; it was then “according to the pattern” which the Lord showed him, and that pattern was of heavenly things. (See Hebrews 9:23.) If there was not another text to prove that the Levitical priesthood was typical of the Divine, this would abundantly do it. Yet some are even denying this obvious import of the priesthood; but if this is not its import, I can see no meaning in it. It is an idle round of ceremonies without sense or use, as it did not perfect those for whom it was performed; but looked upon as typical of the heavenly, it is replete with the most important instruction. As this is the application made of it by the New Testament, so we must regard it, while we examine the atonement made under the Levitical priesthood.

“Now when these things [the worldly Sanctuary with its two apartments and the furniture in each] were thus ordained, the priests went always [daily, Hebrews 7:27; 10:11] into the first tabernacle, accomplishing the service of God.

“But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.” Hebrews 9:6, 7

Daily and Yearly Services

Here Paul divides the services of the Levitical priesthood into two classes—one daily in the Holy and the other yearly in the Holy of Holies.

Their stated daily services, performed in the Holy and at the brazen altar in the court before the tabernacle, consisted of a burnt offering of two lambs, one in the morning and the other at even, with a meat offering which was one tenth of an ephah of flour mingled with the fourth part of an hin of beaten oil; and a drink offering which was one-fourth of an hin of strong wine. The meat-offering was burnt with the lamb, and the drink offering was poured in the Holy. (See Exodus 29:38-42; Numbers 28:3-8.) In connection with this, they burned on the golden altar in the Holy, sweet incense, which was a very rich perfume, when they dressed and lighted the lamps every evening and morning. (See Exodus 30:34-38; 31:11; 30:7-9.) The same was afterwards done at the Temple. 1 Chronicles 16:37-40; 2 Chronicles 2:4; 13:3, 4-12; 31:3; Ezra 3:3.)

This did not atone for sins either individually or collectively. The daily service described was a sort of continual intercession, but the making of atonement was a special work for which special directions are given. Different words are used both in the Old Testament and New to express the same idea as Atonement.

Examples—From the following texts we learn that the words atone, cleanse, reconcile, purify, purge, pardon, sanctify, hallow, forgive, justify, redeem, blot out, and some others, are used to signify the same work, viz., bringing into favor with God; and in all cases, blood is the means, and sometimes blood and water. Exodus 29:36: “Thou shalt cleanse the altar when thou hast made an atonement for it.”—Leviticus 12:8: “The priest shall make an atonement for her and she shall be clean.” Leviticus 14:2: “This shall be the law of the leper in the day of his cleansing.” Verse 21: “The priest shall make an atonement for him and he shall be clean.” Leviticus 14:2: The atonement could not be made for him till after he was healed of the leprosy, (see Leviticus 13:45, 46.) Till he was healed, he had to dwell alone without the camp. Then, Leviticus 14:3, 4. “The priest shall go forth out of the camp; and the priest shall look, and behold if the plague of the leprosy be healed in the leper; then shall the priest command to take for him that is to be cleansed two birds alive and clean,” etc. The law was the same in cleansing a house form the leprosy. (See verses 33-57.) The stones affected with the plague were removed and the house “scraped within round about” and then repaired with new material.

Physical uncleanness is now all removed and we would call it clean, but not so; it is only just prepared to be cleansed according to the law. Verse 48: “And he shall take to cleanse the house two birds” etc. Verse 48: “And he shall cleanse the house with the blood of the bird” etc. Verses 52, 53: “And make an atonement for the house, and it shall be clean.” Leviticus 16:18, 19: “And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it and hallow it from the uncleanness of the children of Israel.” Leviticus 8:15: “And Moses took the blood, and put it upon the horns of the altar round about with his fingers and purified the altar round about with his fingers and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.” 2 Chronicles 29:29. 2 Chronicles 29:24: “And they made reconciliation with their blood upon the altar, to make an atonement for all Israel,” Jeremiah 33:8: “I will cleanse them from all their iniquities…and I will pardon all their iniquities.” Romans 5:9-11: “Being now justified by His blood….by Whom we have now received the atonement.” 2 Corinthians 5:17-19: “Who hath reconciled us to Himself by Jesus Christ.” Ephesians 2:16: “And that he might reconcile both unto God.” Hebrews 9:13, 14: “The blood of bulls sanctifieth to the purifying of the flesh; but the blood of Christ shall purge our conscience from dead works.” He is the Mediator for the “redemption of the transgressions,” and to “perfect forever them that are sanctified,” Hebrews 10:14. Ephesians 1:7: “In Whom we have redemption through His blood, the forgiveness of our sins.” Acts 3:19: “Be converted that your sins may be blotted out.”

The atonement is the great idea of the Law, as well as the Gospel; and as the design of that of was to teach us that of the Gospel, it is very important to be understood. The atonement which the priest made for the people in connection with their daily ministration was different from that made on the tenth day of the seventh month. In making the former, they went no further than into the Holy; but to make the latter, they entered the Holy of Holies—the former was made for individual cases, the latter for the whole nation of Israel collectively—the former was made for the forgiveness of sins, the latter for blotting them out—the former could be made at any time, the latter only on the tenth day of the seventh month. Hence, the former may be called the daily atonement, and the latter the yearly; or the former the individual, and the latter the national atonement.

Individual Atonement

The individual atonement for the forgiveness of sins was made for a single person, or for the whole congregation in case they were collectively guilty of some sin. The first chapter of Leviticus gives directions for the burnt offering, the second for the meat offering, the third for the peace offering, and the fourth for the sin offering, which, as its name implies, was an offering for sins, in which he who offered it attained forgiveness of his sins. The trespass offering, Leviticus 5; 6:1-7, was similar to the sin-offering. “If a soul sin through ignorance,” Leviticus 4:2, “when he knoweth of it, then shall he be guilty,” Leviticus 5:3. “And it shall be when he shall be guilty in any of these things, that he shall confess that he hath sinned in that thing.” Verse 5

From Numbers 5:6-8, it appears that confession and restitution are necessary in all cases before the atonement could be made for the individual. “When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty; then they shall recompense his trespass with the principle thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.”

Then he or the elders (if it was for the congregation) brought the victim for the sin or trespass offering to the door of the tabernacle of the congregation on the north side of the altar of burnt offering in the court (see Leviticus 4:24; 1:11; 17:1-7); there he (or the elders) laid his hand on its head and killed it. (See Leviticus 4:2-4, 13-15, 22-24, 27-29.) Then, the victim being presented and slain, the priest that was anointed took some of the blood into the Holy, and with his finger sprinkled it before the veil of the Sanctuary and put some of it upon the horns of the altar of incense, then poured the remainder of the blood at the bottom of the altar. Thus he made an atonement for the individual, and his sin was forgiven. (See Leviticus 4:5-10, 16-20, 25, 26, 30-35.) The carcasses of the sin offering were taken without the camp and burned “in a clean place.” Leviticus 4:11, 12, 21

It should be distinctly remembered that the priest did not begin his duties till he obtained the blood of the victim, they were all performed in the court (the enclosure of the Sanctuary), and the atonement thus made was only for the forgiveness of sins. These points are expressly taught in this chapter and the following one on the trespass offering. Here is an atonement, to make which, the priests only entered the Holy; and to make it they could enter that apartment “always” or “daily.” “But into the second [the Holy of Holies] went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people [laos, nation].” Hebrews 9:7. This defines the yearly to be.

National Atonement

The Lord “speaks particularly” of the national Atonement in Leviticus 16: “And the Lord said unto Moses, Speak unto Aaron, thy brother, that he come not at all times into the holy place within the veil, before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat:” Verse 2. For what purpose and when could he enter it? “To make an atonement for the children of Israel [the whole nation] for all their sins once a year” “on the tenth day of the seventh month.” Verses 34, 29. This was the most important day of the year. The whole nation, having had their sins previously forgiven by the atonement made in the Holy, now assemble about their Sanctuary, while the High Priest, attired in his holy garments for glory and beauty (see Exodus 28:4) having the golden bells on the hem of his robe that his sound may be heard when he goeth in before the Lord, the breast plate of judgment on his heart, with their names therein that he may bear their judgment, also in it the Urim and Thummim (light and perfection), and the plate of pure gold, the holy crown, (see Leviticus 8:9: Exodus 28:36), with “Holiness to the Lord” engraved upon it, placed upon the forefront of his miter that he may bear the iniquities of the holy things, enters the Holy of Holies to make an atonement to cleanse them that they may be clean from all their sins before the Lord.” Verse 30. The victims for the atonement of this day were, for the priest himself, a young bullock for a sin offering (see verse 3), and for the people, two goats; one for a sin offering and the other for the scapegoat, and a ram for a burnt offering. (See verses 5-8. He killed or caused to be killed the bullock for a sin offering for himself. (See Verse 11.) “And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bringing it within the veil; and he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not; and he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy sea eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times,” Verses 12-14. So much, in preparation to make an atonement for the people; a description of which follows:

“Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat; and he shall make an atonement for [cleanse, see marginal references] the holy place [within the veil, verse 2], because of the uncleanness of the children of Israel, because of their transgressions in all their sins: and so shall he do for [i.e. atone for or cleanse] the tabernacle of the congregation [the Holy], that remaineth among them in the midst of their uncleanness.” Verses 15, 16. “And he shall go out [of the Holy of Holies] unto the altar that is before the Lord [in the Holy], and make an atonement for it; and shall take of the blood [for himself] of the bullock, and of the blood of the goat [for the people], and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.” Verses 18, 19. The altar was the golden altar of incense in the Holy upon which the blood of individual atonement was sprinkled during the daily ministration. Thus it received the uncleanness from which it is now cleansed. Exodus 30:10: “Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements.” We see from Leviticus 16:20 that at this stage of the work, “he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar,” i.e. the Holy of Holies, the Holy, and the altar in the latter.

We have before seen that atone, reconcile, cleanse, etc., signify the same hence, at this stage he has made an end of cleansing those places. As the blood of atonements for the forgiveness of sins was not sprinkled in the court, but in the tabernacle only, the entire work of cleansing the Sanctuary was performed within the tabernacle. These were holy things, yet cleansed yearly. The holy place within the veil contained the ark of the covenant , covered with the mercy seat and overshadowed by the cherubim’s, between which the Lord dwelt in the cloud of divine glory. Who would think of calling such a place unclean? Yet the Lord provided at the time, yea, before, it was built, that it should be annually cleansed. It was by blood, and not by fire, that this Sanctuary, which was a type of the new covenant Sanctuary, was cleansed.

The high priest on this day “bore the iniquities of the holy things which the children of Israel hallowed in all their holy gifts.” Exodus 28:38. these holy things composed the Sanctuary. Numbers 18:1 “And the Lord said unto Aaron, Thou, and thy sons, and thy father’s house with thee shall bear the iniquity of the Sanctuary.” This “iniquity of the Sanctuary” we have learned was not its own property, but the children of Israel’s, God’s own people’s, which it had received from the them. And this transfer of iniquity from the people to their Sanctuary was not a mere casualty, incident on scenes of lawless rebellion, bloodshed or idolatry among themselves, not the devastation of an enemy; but it was according to the original arrangement and regular operation of this typical system. For we must bear in mind that all the instructions were given to Moses and Aaron before the erection of the Sanctuary. Provision was made to make atonement for sins committed in ignorance; but not till after they were known; (See Leviticus 4:14, 5:3-6); then, of course, they became sins of knowledge. Then the individual bore his iniquity (Leviticus 5:1-17; 7:1-8) till he presented his offering to the priest and slew it. The priest made an atonement with the blood (see Leviticus 17:11), and he was then forgiven and free from his iniquity.

Sin Transferred

Now at what point did the individual cease to bear his iniquity? Evidently, when he had presented his victim slain, he had then done his part. Through what medium was his iniquity conveyed to the Sanctuary? Through his victim, or rather its blood, when the priest took and sprinkled it before the veil and on the altar. Thus the iniquity was communicated to their Sanctuary. The first thing done for the people on the tenth day of the seventh month was to cleanse it, thence by the same means, the application of blood. This done, the high priest bore the “iniquity of Sanctuary” for the people “to make atonement for them.” Leviticus 10:17. “And when he hath made an end of reconciling the holy place [within the veil], and the tabernacle of the congregation and the altar [or when he hath cleansed the Sanctuary], he shall bring the live goat: and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities into a land not inhabited (margin, of separation). Leviticus 16:2-20. This was the only office of the scapegoat, to finally receive and bear away from Israel all their iniquities into an uninhabited wilderness and there retain them, leaving Israel at their Sanctuary and the priest to complete the atonement of the day by burning the fat of the sin offerings and offering the two rams for burnt offerings on the brazen altar in the court. (See verses 24, 25.) The burning without the camp of the carcasses of the sin offerings closed the services of this important day. (See verse 27.)

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.

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.”

What Makes A Temple?

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In Exodus 25:8, speaking to the children of Israel, the Lord said, “And let them make Me a sanctuary, that I may dwell among them.” When the sanctuary was completed, the glory of God filled the tent; and even Moses could not enter. (See Exodus 40.) Similarly, when God met Moses at the burning bush, He told Moses to take off his shoes because the place where he was standing was holy ground. Wherever God’s presence is, the place is holy.

Later, Solomon’s temple was built. It was a much larger structure and more permanent than the first sanctuary, but the thing that made it holy was the presence and the glory of God that filled it. We are told in 1 Kings 8:10, 11 that the glory of God was so manifested that the priests were unable to enter it. Again, this sanctuary was also a symbol of the presence of God that was among His people.

Then, as today, God’s people seemed to be unable to understand spiritual truth except in terms of what they could see. As they looked at the temple, the symbol came to be the all-important thing in their minds; and they failed to remember that the truth it symbolized had the only real value. It was not the gold or the expensive tapestry that gave it value, for all of these were merely symbols. Even the ark of the covenant containing the tables of the Law was to Israel but a symbol of the divine presence. “The ark of the covenant, containing the tables of the Law,—the ark which was to Israel the symbol of the divine presence, and the pledge of victory in battle.” Signs of the Times, June 3, 1863

If you had the presence of God with you, were you going to have victory in battle? Yes, you were. Jonathan and his armor bearer, though they were only two people, attacked the Philistines. They had the presence of God with them, and they won a great victory. Gideon and his three hundred men attacked a 120,000-man army; but the presence of God was with them, and they also won a great victory. Hophni and Phinehas, on the other hand, confused the symbol with the reality; and they lost the battle.

Symbol Mistaken for Reality

The people in Jeremiah’s time again failed to see beyond the symbol to the reality. Jeremiah said to them, “Do not trust in these lying words, saying, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are these.’ For if you thoroughly amend your ways and your doings, if you thoroughly execute judgment between a man and his neighbor, if you do not oppress the stranger, the fatherless, and the widow, and do not shed innocent blood in this place, or walk after other gods to your hurt, then I will cause you to dwell in this place, in the land that I gave to your fathers forever and ever. Behold, you trust in lying words that cannot profit.” Jeremiah 7:4–8. In spite of the sins that they were committing, they believed that the temple assured them of God’s presence and power.

Today there are people who think that same way. They have failed to learn the lesson that it is possible to have the symbol without having the reality.

For three hundred years, Shiloh, in the tribe of Ephraim, was the center of God’s worship. Three hundred years is a long period of time, and the people had no doubt begun to believe that the worship of God was going to go on in Shiloh forever; but it did not. Through Jeremiah, the Lord told them, “The same thing that I did to Shiloh I am going to do to you if you do not repent and change your ways.” (See Jeremiah 26:6.)You see, the people were again looking at the symbol, making it the all-important thing. They thought that religion consisted in offering sacrifices, going through ceremonies, and worshipping at the temple. They failed to realize that when they did not have that which was symbolized, their religion was worth nothing. They had to learn to focus their attention on something other than what they could see. In order to teach them this lesson, the Lord allowed the temple to be destroyed; and during their captivity, the whole symbolic system was largely suspended. For this reason, some people thought that there was no more religion.

Following the captivity, they returned and again built the temple. It was only a few hundred years, however, until they again had the very same problem. Jesus spoke of this in Matthew 23:16, 17. “Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ Fools and blind! For which is greater, the gold or the temple that sanctifies the gold?” Even in Jesus’ day, His brethren could not understand how anyone claiming to be the Messiah could not be involved in all of the ceremonies, because that is what most people thought religion to be. (See The Desire of Ages, 449, 450.)

A Reoccuring Deception

This misunderstanding has almost always been a point of deception among God’s people. Of the cleansing of the temple, Ellen White says, “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple.” The Desire of Ages, 161

In Ephesians 3, Paul tells us that God’s eternal purpose, designed at the beginning of the ages, is going to be fulfilled today and that it is going to be fulfilled through the church.

God desires to have His people be a temple for the indwelling of the Deity. It is very interesting that the apostle Paul speaks of His purpose as applying to individuals and to the group of individuals that composes the church. The church, as well as each individual, is to be a temple. “But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple of Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin.” Ibid.

God’s Eternal Purpose

Oh, friend, is God’s eternal purpose going to be fulfilled in you? Remember, “The living church of God is individually a habitation of God through the Spirit that man may become a well-built temple for the indwelling of the Holy Spirit of God; that the Lord Jesus Christ may dwell in his innermost being, ennobling and sanctifying his human nature by His divine attributes.” In Heavenly Places, 283

If God, through His Spirit, is in your heart, then you are a temple for the indwelling of the Holy Spirit. If He is in your church, then that church is a holy place; but if the Holy Spirit is not there, you are just pretending to be a Christian. It is only when you have been baptized by the Holy Spirit that you are really part of the church. We read in 1 Corinthians 12:13, “For by one Spirit we were all baptized into one body.”

When I was a young minister, I just assumed that this text was referring to baptism by water, but as I read it carefully, I realized that that is not what it says. It does not say when you are baptized by water; it says when you are baptized by the Spirit. Until you are baptized by the Spirit, you are just professing; you are not really part of the church.

“Where Christ is, even among the humble few, this is Christ’s church. For the presence of the high and holy One who inhabiteth eternity can alone constitute a church.” Upward Look, 315. Symbols are wonderful things because they help us to understand the reality. Jesus used symbols all of the time; but unless you have the presence of God’s Spirit in a place, it cannot really be a church.

Many people have a misunderstanding on this point. For hundreds of years the Antichrist power has taught that you obtain salvation by participating in the sacraments and by entering in through these symbols. During the Dark Ages, people were killed for refusing to believe that the symbol was a reality. The Anabaptists were asked, “Do you believe that the bread and wine are the actual body and blood of Christ?” If they said, “No, I think it is a symbol,” they were killed. There will be multitudes of people in heaven who were martyred for the simple belief that the bread and the wine were symbols.

“Oh,” somebody says, “I can prove to you that the church is still the true church whether the presence of Jesus is there or not.” Then they read this statement, “Our Redeemer sends His messengers to bear a testimony to His people. He says, ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ Revelation 3:20. But many refuse to receive Him. The Holy Spirit waits to soften and subdue hearts; but they are not willing to open the door and let the Saviour in, for fear that He will require something of them. And so Jesus of Nazareth passes by. He longs to bestow on them the rich blessings of His grace, but they refuse to accept them. What a terrible thing it is to exclude Christ from His own temple! What a loss to the church!” Testimonies, vol. 6, 262

Yes, it is still the church; and we read in James 2 what kind of church it is. “For as the body without the spirit is dead, so faith without works is dead also.” James 2:26. You can have the buildings; you can have the organization with all of the committees; you can have all of the machinery of the church; but if the Spirit is not in it, it is dead. Actually, it is worse than being dead. Ellen White wrote to our ministers that every one of us is going to be under the control of one supernatural spirit or the other. (See Testimonies to Ministers, 79.) This is why we are still here. “The Lord has a time appointed when He will bind off the work; but when is that time? When the truth that is to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come.” Now read carefully the next sentence. “If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.” The 1888 Materials, 1525

That which makes a church a church is the presence of the Holy Spirit. When Jesus walked out of the temple the last time, He said, “Your house is left to you desolate.” Matthew 23:38. Why? Because He was not coming back.

“Then I was given a reed like a measuring rod. And the angel stood, saying, ‘Rise and measure the temple of God, the altar, and those who worship there.’ ” Revelation 11:1. What does it mean to measure the temple? It is talking about judgment. It is not talking about any temple in Jerusalem because when this was written, the temple of Jerusalem was already destroyed. The very next verse speaks about the forty-two months that the holy city was going to be trampled. It is not talking about the church that apostatized; it is talking about the true church. You see, until you understand what we have been talking about, you cannot understand Revelation 11:1, 2. It is talking about the Christian church that will be trampled for forty-two months by the little horn power. The Lord said to measure it. What does it mean when you measure something? We read from the pen of Ellen White, “His [God’s] gaze is piercing every heart. He is measuring the temple and the worshippers thereof, weighing all their actions in the golden scales of heaven and registering the results in the books of record. All things are open to the eye of Him with whom we have to do. He is a discerner of the thoughts, intents, and purposes of the heart. No deed of darkness can be screened from His view. Sin undetected by man, unsuspected by human minds, is noted and registered by the great heart-searcher.

Measuring the Temple

“The grand judgment is taking place and has been going on for some time. Now the Lord says, ‘Measure the temple and the worshipers thereof.’ Remember when you are walking the streets about your business, God is measuring you. When you are attending your household duties, when you engage in conversation, God is measuring you.” Seventh-day Adventist Bible Commentary, vol. 7, 972

The work of measuring is going on. How do you measure up? Let me tell you something; if the Holy Spirit is not inside, there is nothing to measure.

The apostle Paul tells us that our conscience is to be purged from dead works. Anything that you do is dead works unless the Holy Spirit is inside. You are going to be judged according to your works; so if there are no works to measure, there is no way that you are going to get past the judgment. What needs to happen? The soul temple needs to be cleansed. The message that God gave to Adventists about the sanctuary being cleansed has a much more profound meaning than we generally realize.

In the temple in heaven is recorded every sin that each person has ever committed. One of two things has to happen; either the record of the sins must be blotted out, or the individual’s name has to be blotted out. It is just that simple. If the sanctuary is going to be cleansed and purified, something has to happen to the sins.

There are two ways that we individually and as a church can be cleansed. Here is the first way. “Will you suffer Jesus to cleanse the soul temple of its rubbish? Will you permit the Holy Spirit to take possession of the human habitation?” Manuscript Releases, vol. 2, 274–275

Speaking of the Seventh-day Adventist Church, Ellen White said, “There was a large work to be done in cleansing the temple and the court thereof, but this work was not done. The life and power of God cannot be manifested until there is seen that faith which works by love and sanctifies the soul. As far as the work went, it was done with earnestness, fervor, and true zeal; and so far God’s blessing was given. But in the case of a large number, especially those in responsible positions in our institutions, the work of the Spirit was quenched by deception of the enemy. There was a reaping of anguish that had been sown. These things need to be studied.” Spaulding and Magan Collection, 152

But here is the other way that “the Lord will work to purify His church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by His name. Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Publishing Ministry, 170. It happened to the Jews; and when it was over, they were destroyed.

Whenever I hear people say, “God is going to purify the church,” I feel like shaking inside. I think, Do you know what you are talking about? Certainly God is going to purify His church; but when He finishes, the only people who will be left will be holy. Where are you going to be then? The church is going to be cleansed and purified; there is no question about that. The only question is, What is going to happen to you when it takes place? In which way will the Lord cleanse His temple in you?

Do not let anybody distract you or deceive you by placing the emphasis on the symbol and forgetting what the reality is. You can have buildings; you can have organizations; you can have all of the machinery of religion; but if you do not have the Holy Spirit inside, you are on your way to destruction. God is looking for a people who actually have in their character and in their life what they profess. That is what you and I want to have.

The End

Offices of Christ – part 3

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Our Lord has three grand offices assigned Him in the Scriptures in the work of human redemption. When He was upon our earth at His first advent, He was that prophet of whom Moses spake in Deuteronomy 18:15–19. (See also Acts 3:22–26.) When He ascended up to heaven, He became a great High Priest after the order of Melchizedek. (See Psalm 110; Hebrews 8:1–6.) But when He comes again, He is in possession of His kingly authority, as promised in the second psalm. It is by virtue of this office of King that He judges mankind. (See Matthew 25:34–40.) The transition from our Lord’s priesthood to His kingly office precedes His Second Advent. (See Luke 19:11, 12, 15.) It takes place when His Father sits in judgment, as described in Daniel 7:9–14.

The nature of the words addressed by the Father to the Son when He crowns Him King shows that coronation to be at the close of His priestly office. (See Psalm 2:6–9.) It is manifest that the giving of the heathen to the Son by the Father is not for their salvation but for their destruction. It could not, therefore, take place at the ascension of Christ when He entered upon His priesthood but must be when the work of that priesthood is finished. Daniel has placed the coronation of Christ at the Father’s judgment-seat, and to this fact the words of the second psalm perfectly agree. The priesthood of Christ is closed when the scepter of iron is placed in His hands; for when the wicked are given into the hands of Christ to be destroyed, it is plain that there is no further salvation for sinners. The coronation, which is described in Daniel 7:9–14, is simply the transition from the priesthood of Christ to His Kingly office.

It is plain that our Lord’s priesthood is brought to a conclusion at the time when the Ancient of Days sits in judgment. We need Him as Priest to confess our names at that tribunal and to show from the record of our past lives that w have perfected the work of overcoming so that our sins may, by the decision of the Father, be blotted out and our names retained in the book of life. But when the people of God have thus passed the decision of the investigative judgment, their probation is closed forever and their names, being found in the Book of Life when all that have failed to overcome are stricken therefrom, they are prepared for the standing up of Michael to deliver His people and to destroy all others with the scepter of His justice.

The priesthood of Christ continues till His enemies are given Him to be destroyed.

The LORD said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The LORD shall send the rod of Thy strength out of Zion; rule Thou in the midst of Thine enemies. Thy people shall be willing in the day of Thy power, in the beauties of holiness from the womb of the morning; Thou hast the dew of Thy youth. The LORD that sworn, and will not repent, Thou art a priest forever after the order of Melchizedek. The LORD at Thy right hand shall strike through kings in the day of His wrath. He shall judge among the heathen, He shall fill the places with the dead bodies; He shall wound the heads over many countries. He shall drink of the brook in the way; therefore shall He lift up the head.” Psalm 110:1–7.

Closing Christ’s Intercession

These words are addressed by God the Father to Christ when He enters upon His priestly office and are equivalent to saying that in due time He should have His enemies given Him to destroy, viz., at the close of His work of intercession. For this reason it is that Paul represents Him as sitting at the Father’s right hand, in a state of expectancy. (See Hebrews 10:13.) But the words of the second psalm, bidding Him ask for the heathen, to destroy them, cannot be uttered till He finished His work of intercession. It appears that our Lord announces the close of His intercession by saying, “He that is unjust, let him be unjust still; and he which if filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” Revelation 22:11. In response to this declaration of the Intercessor, announcing to His Father the close of His work, the Father bids the Son ask of Him the heathen that He may devote them to utter destruction. And in fulfillment of the Son’s request, the Father crowns Him King as described in Daniel 7:9–14, as He sits in judgment and commits the judgment into His hands.

Christ, as our High Priest, or Intercessor, sits at the right hand of the Father’s throne, i.e., He occupies the place of honor in the presence of One greater, till He is Himself crowned King when He takes His own throne.

The position of the Saviour as High Priest cannot be one invariable, fixed posture of sitting. Indeed, although Mark says (see Mark 16:19), concerning our Lord, that “He was received up into heaven, and sat on the right hand of God,” yet it is said of Stephen that “he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Acts 7:55, 56. The fact that Stephen saw our Lord standing at His Father’s right hand and that after this Jesus did personally appear to Saul to constitute him a witness of His resurrection, which, in order to be an apostle, he must be, is not inconsistent with the mandate of the Father, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”

The Hebrew word yahshav, rendered sit in Psalm 110:1, is used an immense number of times in the Old Testament and is, in a very large proportion of these cases, rendered dwell. Thus, “Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain.” Genesis 13:12. (See also Genesis 45:10; 1 Samuel 27:7.) But it is to be observed that Abraham, Lot, Jacob, and David, the persons spoken of in the texts, who dwelled, or, as rendered in Psalms 110:1, who sat in the places named, were not, during the time in which they acted thus, immovably fixed to those several places but were capable of going and returning during the very time in question. And the Greek word kathizo, used in the New Testament for Christ’s act of sitting at the Father’s right hand, though more generally used in the sense of sitting, is also used precisely like yahshav, in the texts above.

Christ’s Work More than that of an Intercessor

When our Lord went away, it was not simply that He should act as Intercessor for His people; He also had another work to do. He says: “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” John 14:2, 3. We cannot doubt that this work is wrought under our Lord’s personal inspection, and it is performed during the period that He is at the Father’s right hand.

The expression, “right hand,” is especially worthy of attention. In defining the Hebrew word yahmeen, i.e., right hand, Gesenius says: “To sit on the right hand of the king, as the highest place of honor, e.g., spoken of the queen (1 Kings 2:19; Psalm 14:9); of one beloved of the king and vicegerent of the kingdom. Psalm 110:1.”

When our Lord spoke of going away to intercede for His people, He said: “I go unto the Father, for My Father is greater than I.” John 14:28. In fulfilling His office of Intercessor, or High Priest, He has assigned to Him the highest place of honor in the presence of a greater; for He sits on the right hand of His Father’s throne. He is not, however, to sustain this relation always. It lasts while He pleads for sinful man. When it ceases, the impenitent are to be made His footstool and the dominion, and glory, and kingdom being given Him, He sits down upon His own throne. (See Revelation 3:21.) This gift of the heathen to Christ is when the Father sits in judgment, as we have seen from Daniel 7:9–14. We can well understand that at this tribunal, the question is determined as to who has overcome; and that, being settled, all the others are given to Christ to be broken with His iron scepter. The determination of the cases of the righteous in showing that they are worthy to have their sins blotted out is the final work of our Lord as High Priest. When this is accomplished, His priesthood is closed forever; and He assumes His kingly throne to judge His enemies and to deliver and reward His saints.

The Beginning of Christ’s Work as King

The Saviour, being crowned King at the close of His priestly office, begins the exercise of His Kingly power by delivering His people and by bringing to trial, pronouncing judgment upon, and executing His enemies.

The one hundred and tenth psalm, though it speaks very distinctly of the priesthood of Christ, enters even more largely into the exercise of His kingly office. It very clearly reveals the fact that our Lord acts as Judge by virtue of His kingly authority. Thus verse 1 assigns to Him, as Priest, the place of honor at His Father’s right hand, limiting His priesthood, however, by an event which changes His office from Priest to King. Verse 2 states the very act of making Christ King makes His enemies His footstool. Thus it says: “The Lord shall send the rod of Thy strength out of Zion; rule Thou in the midst of Thine enemies.” The first clause of this verse is parallel to Psalm 2:6, “Yet have I set My King upon My holy hill of Zion.” The heavenly Zion (see Hebrews 12:22; Revelation 14:1) is the place of Christ’s coronation. The last clause is the very words of the Father to the Son when He crowns Him King. This is sufficiently obvious from our common English version. But it is made still more evident from the French translation of David Martin in which the two clauses are connected by the words, “in saying.” Thus: “The Lord shall transmit out of Zion the scepter of Thy strength, in saying: Rule in the midst of Thy enemies.”

Our Lord being thus inducted into His Kingly office and proceeding to the exercise of His power against His enemies, the next verse states the sympathy of His people with this work: “Thy people shall be willing in the days of Thy power; in the beauties of holiness from the womb of the morning Thou hast the dew of youth.” Instead of “the day of Thy power,” Martin’s French Bible reads, “The day that Thou shalt assemble Thy army in holy pomp.” This is the time when the Son of man descends in power and great glory, and the armies of Heaven, i.e., all the holy angels, attend and surround Him. (See Matthew 24:30, 31; 1 Thessalonians 4:16–18; Revelation 19:11–21.) The people of God are to unite with Christ in His rule over the nations of wicked men. (See Revelation 2:26, 27; Psalm 2:6–9.) The morning of this verse must be the morning of the day which it mentions. One of the earliest events of that day is the resurrection of the just, when, like their Lord, they are born from the dead to life immortal. (See Revelation 20:4–6; Luke 20:35, 36; Colossians 1:18; Hosea 13:13, 14; 1 Corinthians 15:42–44, 51–54.)

The fourth verse of Psalm 110 confirms with an oath the priesthood of Christ. His prophetic office is the subject of solemn promise. (See Deuteronomy 18:15–18.)

The Limitations of Christ’s Priestly Office

His priesthood is established by an oath. (See psalm 110:4.) His kingly office is the subject of a fixed decree. (See Psalm 2:6, 7.) But the forever of His priesthood, as expressed by this verse, is limited by the fact that at a certain point of time, He is to cease to plead for sinful men and they are to be made His footstool.

It is important to observe that there are in this psalm two Lords, the Father and the Son. One in the original is called Jehovah; the other is called Adonai. The word LORD in small capitals is used for Jehovah. But the Lord at His right hand (verse 1) is Adonai, the Son. So we read of the Son in verse 5: “The Lord at Thy right hand shall strike through kings in the day of His wrath.” This will evidently be in the battle of the great day of God Almighty. (See Revelation 6:15–17; 19:11–21; Isaiah 24:21–23.)

Our Lord does not thus destroy His enemies by virtue of His kingly office until He has first judged them, for one of the first acts of His kingly power is to proceed to the judgment of His enemies. He represents Himself as judging by reason of His kingly office. (See Matthew 25:34, 40.) It is in the exercise of this power that He judges His enemies. So Psalm 110:6 reads thus: “He shall judge among the heathen; He shall fill the places with the dead bodies; He shall wound the heads over many countries.” This is the work in the day of His power, and to this work His people shall consent. (See verse 3.) This is indeed the great day of His wrath, and none shall be able to stand except those whose sins are blotted out. The wicked kings of the earth shall fall before Him when He is King of kings and Lord of lords.

Human probation closes with the priesthood of Christ. Those who are found in their sins after our Lord has taken His kingly power must be destroyed as His enemies. His priesthood terminates when He has obtained the acquittal of His people and secured the blotting out of their sins at the tribunal of His Father. Then and there He is crowned King; and from that coronation scene, He comes as King to our earth to deliver all who at that examination of the books are accounted worthy to have part in the world to come and in the resurrection of the just. (See Daniel 7:9, 10; 12:1; Luke 20:35, 36; 21:36.)

The righteous dead are “accounted worthy” of a part in the resurrection to immortal life before they are raised from among the dead. (See Luke 20:35, 36; Philippians 3:11; 1 Corinthians 15:52; Revelation 20:4–6.) They awake with the likeness of Christ. (See Psalm 17:15.) We may be certain, therefore, that the investigation and decision of their cases is an accomplished fact prior to their resurrection; for that event is declarative of their final justification in the judgment.

But Like 21:36 uses the same expression both in Greek and in English respecting those who are alive and remain unto the coming of the Lord that Luke 20:35, 36 uses respecting those who are asleep. As the latter, before the resurrection, are “accounted worthy” to be made like the angels, so the former are “accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” The things that shall come to pass before the deliverance of the saints are the events of the time of trouble such as never was. (See Daniel 12:1.) And those who are accounted worthy to escape these things are also worthy to stand before the Son of man at His appearing.

This act of accounting worthy does, therefore, relate to their eternal salvation and is performed before they enter that great time of trouble at which they are to be delivered; for that does not commence until the standing up of Michael, which is but another term for the coronation of Christ, or the beginning of His reign upon His own throne. But Michael, or Christ, does not take His throne till He has finished His work as Priest at the tribunal of His Father. It is at that tribunal that the righteous dead are accounted worthy of the resurrection to immortality and the righteous living are accounted worthy to escape the anguish of the time of trouble and to stand before the Son of man. Those only can be accounted worthy of this whose record in the book of God’s remembrance shows them to have been perfect overcomers.

The Saviour, while yet High Priest, confesses the names of such before His Father and the holy angels and secures the blotting out of their sins. Those who shall be raised to immortality and those who shall escape the things coming upon the earth and stand before the Son of man are severally counted worthy of this before the priesthood of Christ is closed. We cannot, therefore, doubt that with both these classes the investigation and decision of the judgment is passed before the Saviour takes the throne of His glory and begins the destruction of His enemies.

The righteous dead come first in the order of the Investigative Judgment; and while their cases are being examined and decided, probation continues to the living.

Probation Continues

It is certainly most natural that the cases of the righteous dead should be the first to come up in the Investigative Judgment, for their names stand first in the book of God’s remembrance. Reason would therefore teach us that these cases must earliest come into account before God. But we are not left simply to the reasonableness of this order of events. We have direct proof in the messages of Revelation 14:6–14 that probation to the living continues after the judgment hour has actually arrived:

The First Angel ushers in the hour of God’s judgment by a solemn announcement to all of the inhabitants of the earth that it has actually commenced. But the Second and Third Angels, who unite with this proclamation, deliver their messages in the judgment hour itself; and they address themselves to men still in probation. We have already learned that God the Father sits in judgment, as described in Daniel 7, before the advent of our Lord to this earth. And in Revelation 14, the fact that the hour of God’s judgment has come is announced to the inhabitants of the earth by a mighty proclamation. The judgment scene of Daniel 7 is closed by the coronation of Christ; and the judgment hour of Revelation 14 is followed by our Lord being seen upon the white cloud with a crown upon His head, a proof that His priesthood has then given place to His kingly office. Each of these pertains to the closing events of this dispensation. There can be, therefore, no doubt that the hour of God’s judgment announced in Revelation 14 is the time when God the Father sits in judgment, as described in Daniel 7:9–14.

The Atonement, What Is It and Why Is It Important?

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The serious student of the atonement is likely to be perplexed when he consults the Spirit of Prophecy to find two sets of apparently contradictory statements in regard to the atonement. He will find that when Christ “offered Himself on the cross, a perfect atonement was made for the sins of the people.” Signs of the Times, June 28, 1899. He will find that the Father bowed before the cross “in recognition of its perfection. ‘It is enough,’ He said, ‘the atonement is complete.’” Review and Herald, September 24, 1901.

But he will find this: “At the conclusion of the 2300 days, in 1844, Christ entered the most holy place of the heavenly sanctuary, to perform the closing work of the atonement.” The Great Controversy, 422. We also read that tins will “stand on record in the sanctuary until the final atonement [in 1844.]” Patriarchs and Prophets, 357. [All emphasis supplied.] It is also stated that in “the final atonement the sins of the truly penitent are to be blotted from the records of heaven.” Ibid., 358. “Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement.” Early Writings, 253.

The first set of statements says that the atonement was made on the cross; the other says that the final atonement was made 1800 years later. I have found seven statements that the atonement was made on the cross; I have twenty-two statements that the final atonement was made in heaven. Though both of these figures are doubtless incomplete, it is evident that one cannot accept one set of statements and reject the other if they wish to arrive at truth. The question, therefore is, How can these statements be harmonized?

In the February issue of the Ministry, 1957, the statement appeared that “the sacrificial act of the cross (was) a complete, perfect, and final atonement.” This was a distinct contradiction to Mrs. White’s pronouncement that the final atonement began in 1844. I found that this was not a misprint but an official and approved statement. If we still hold the Spirit of Prophecy as having authority, we have two contradictory beliefs: the final atonement was made at the cross; the final atonement began in 1844.

Definition of Atonement

I have listened to several discussion of the meaning of the Hebrew word kaphar, which is the word used in the original for atonement, but have received little help. The best definition I have found is a short explanatory phrase in Patriarchs and Prophets, 358, which simply states that the atonement, “this great work of atonement, or blotting out of sins, was represented by the services of the Day of Atonement.”

This definition is in harmony with Leviticus 16:30 which says, “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.” Atonement is here equated with being “clean from all your sins.” As sin was the cause of separation between God and man, the removing of sin would remove the separation between God and man.

The definition of atonement is consisting of three words—at-one-ment—is by some considered obsolete, but it nevertheless represents vital truth. Mrs. White thus uses it. Says she: “Unless they accept the atonement provided for them in the remedial sacrifice of Jesus Christ who is our Atonement, at-one-ment, with God.” In Heavenly Places, 146.

God’s plan is that in the “fullness of time He might gather together in one all things in Christ.” Ephesians 1:10. When this is done, “the family of heaven and the family of earth are one.” The Desire of Ages, 835. Then, “One pulse of harmony and gladness beats through the vast creation.” The Great Controversy, 678. At least the atonement is complete.

Two Phases of the Atonement

Much confusion in regard to the atonement arises from a neglect to recognize the two divisions of the atonement. Note what is said of John the Baptist. “He did not distinguish clearly the two phases of Christ’s work, —as a suffering sacrifice and a conquering king.” The Desire of Ages, 136, 137. The book Questions on Doctrine makes the same mistake. It does not distinguish clearly; in fact, it does not distinguish at all; it does not seem to know of the two phases; hence the confusion.

The First Phase

The first phase of Christ’s atonement was of a suffering sacrifice. This began before the world was and included the incarnation, Christ’s life on earth, the temptation in the wilderness, Gethsemane, and Golgotha, and ended when God’s voice called Christ from the “stony prison house of death.” Isaiah 53 is a vivid picture of this.

Satan had overcome Adam in the Garden of Eden; and in a short time; nearly the whole world had come under his sway. At the time of Noah, there were only eight souls who entered the ark. Satan claimed to be prince of this world, and no one had challenged him.

But God did not recognize Satan’s claim to dominion; and when Christ came to earth, the Father “gave the world into the hands of the Son, that through His mediatorial work He may completely vindicate the holiness and the binding claims of every precept of the dine law.” Bible Echo, January, 1887. This was a challenge to Satan’s claim, and thus began in earnest the great controversy between Christ and Satan.

“The great work of redemption could be carried out only by the Redeemer taking the place of fallen Adam. With the sins of the world laid upon Him, He would go over the ground where Adam stumbled.” Review and Herald, February 24, 1874. “Jesus volunteered to meet the highest claims of the law.” Ibid., September 2, 1890. “By pledging His own life, Christ has made Himself responsible for every man and woman on the earth.” Ibid., February 27, 1900.

As Satan claimed ownership of the earth, it was necessary for Christ to overcome Satan before He could take possession of His kingdom. Satan knew this, and hence made an attempt to kill Christ as soon as He was born.

The first real encounter between Christ and Satan took place in the wilderness. After forty days of fasting, Christ was weak and emaciated, at death’s door. At this time, Satan made his attack. But Christ resisted, and Satan was compelled to retire defeated. But he did not give up. Throughout Christ’s ministry, Satan dogged His footsteps and made every moment a hard battle.

Gethsemane

The climax of Christ’s struggle with Satan came in the garden of Gethsemane. Hitherto Christ had been upheld by the knowledge of the approval of the Father. But now He “was overpowered by the terrible fear that God was removing His presence from Him.” Spirit of Prophecy, vol. 3, 95. If God should forsake Him, could He still resist Satan and die rather than yield? “Three times His humanity shrank from the last, crowing sacrifice. . . . The fate of humanity trembled in the balance.” Ibid., 99. “As the Father’s presence was withdrawn, they saw Him sorrowful with a bitterness of sorrow exceeding that of the last great struggle with death.” The Desire of Ages, 759. “Having made the decision, He fell dying to the ground;” but with His last ounce of strength He murmured, “If this cup may not pass from Me, except I drink it, Thy will be done.” “A heavenly peace rested upon His bloodstained face. He had borne that which no human being could ever bear; He had tasted the sufferings of death for every man.” Ibid., 693, 694. In His death, He was victor.

When Christ said, “It is finished,” God responded, “’It is finished. The human race shall have another trial. The redemption price was paid,’ and Satan fell like lightning from heaven.” Manuscript Releases, vol. 12. 409.

“As the Father beheld the cross, he was satisfied. He said, ‘It is enough; the offering is complete.’” Seventh-day Adventist Bible Commentary, vol. 5, 1137. It was necessary, however, that there should be given the world a stern manifestation of the wrath of God; so, “in the grave Christ was the captive of divine justice.” Signs of the Times, November 15, 1899. It must be abundantly attested that Christ’s death was real, so He must “remain in the grave the allotted period of time.” Review and Herald, April 26, 1898. When the time was expired, a messenger was sent to “relieve the Son of God from the debt for which He had become responsible, and for which he had made full atonement.” The youth’s Instructor, May 2, 1901.

“In the intercessory prayer of Jesus with His Father, He claimed that He had fulfilled the conditions which made it obligatory upon the Father to fulfill His part of the contract made in heaven, with regard to fallen man. He prayed: ‘I have finished the work which Thou gavest Me to do.’ That is, He had wrought out a righteous character on earth as an example for men to follow.” Spirit of Prophecy, vol. 3, 260.a

The contract between the Father and the Son made in heaven included the following:

  • The Son was to work our a “righteous character on earth as an example for man to follow.”

 

  • Not only was Christ to work out such a character, but He was to demonstrate that man also could do this; and thus man would become “more precious than fine gold; even a man than the golden wedge of Ophir.”

 

  • If Christ thus could present man as a new creature in Christ Jesus, then God was to “receive repentant and obedient men, and would love them even as He loves His Son.” Spirit of Prophecy, vol. 3, 260; Isaiah 13:12; The Desire of Ages, 790.

Christ had “fulfilled one phase of His priesthood by dying on the cross for the fallen race. He is now fulfilling another phase by pleading before the Father the case of the repenting, believing sinner, presenting to God the offerings of His people.” Seventh-day Adventist Bible Commentary, vol. 7, 929. “In His incarnation He had reached the prescribed limit as a sacrifice, but not as a Redeemer.” Manuscript Releases, vol. 12, 409. On Golgotha He was the victim, the sacrifice. That was as far as He could go as a sacrifice. But now His work as Redeemer began. “When Christ cried, ‘It is finished,’ God’s unseen hand rent the strong fabric composing the veil of the temple from top to bottom. The way into the Holiest of all was made manifest.” Ibid.

With the cross, the first phase of Christ’s work as the “suffering sacrifice” ended. He had gone the “prescribed limit” as a sacrifice. He had finished His work “thus far.” And now, with the Father’s approval of the sacrifice, He was empowered to be the Saviour of mankind. At the ensuing coronation forty days later, He was given all power in heaven and earth and officially installed as High Priest.

The Second Phase

“After His ascension, our Saviour began His work as our High Priest. . . . In harmony with the typical service, He began His ministration in the holy place; and at the termination of the prophetic days in 1844, . . . He entered the most holy to perform the last division of His solemn work, —to cleanse the sanctuary.” Spirit of Prophecy, vol. 4, 265, 266. On the same page, Sister White repeats, apparently for emphasis, “at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, into the presence of God, to perform the closing work of atonement, preparatory to His coming.” The reader cannot fail to note how clearly and emphatically this is stated. John the Baptist “did not distinguish clearly the two phases of Christ’s work, —as a suffering sacrifice and a conquering king.” The Desire of Ages, 136. Our theologians are making the same mistake today—and are not inexcusable. They have light which John did not have.

In studying this part of the atonement, we are entering a field that is distinctly Adventist and in which we differ from all other denominations. This is our unique contribution to religion and theology, that which “has made us a separate people, and has given character and power to our work.” Counsels to Editors and Writers, 54. In the same place, she warns us against making “void the truths of the atonement, and destroying our confidence in the doctrines which we have held sacred since the Third Angel’s Message was first given.”

This is vital counsel and written for this very time when efforts are being made by some among us to have others believe that we are like the churches about us, an evangelical body and not a sect. Paul, in his day, had the same heresy to meet. He was accused of being a “pestilent fellow,” a “ringleader of the sect of the Nazarenes.” Acts 24:5. In his answer before Felix, Paul confessed that after the “way which they call a sect, so serve I the God of our fathers, believing all things are according to the law and which are written in the prophets.” Acts 24:14, R.V. In those days, men spoke sneeringly of the true church as a sect, as men do now. Paul was not disturbed by this. We have no record that he attempted to have the church of the living God recognized as an evangelical body by men who trampled the law of God in the dust. On the contrary, whatever they might call him and his “sect,” he confessed that he believed “all things which are written in the law and the prophets.” Verse. 14.

Source Material – Letters to the Churches, Letter No. 6, The Atonement, pages 71-85.

The Sanctuary, Letters to the Churches, part 2

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In Questions on Doctrine, beginning at page 661, there is a collection from the writings of Ellen White on the subject of the Atonement, 30 pages in all. It claims to be a “comprehensive assemblage” of Ellen White’s teachings on the Atonement. From the use of the word comprehensive, I expected to find a full and extensive collection. But in consulting this material, I was disappointed in its lack and one-sidedness. I found it to be a very incomplete and meager collection, leaving out numerous quotations that rightly belong even in a small compilation, not to say a comprehensive one. Strangely enough, quotations that were omitted were such as much on no account be left out.

First of all, I wanted to know what Sister White had to say of the date 1844, which is the “crisis year.” I wanted to know if it had anything particularly to do with the Atonement, or if it could safely be left out. I found that the author had omitted it. So I looked in turn for other quotations, not one of which I found in the assemblage. I looked for the statement: “At the termination of the 2300 days in 1844 . . . our great High Priest . . . enters the holy of holies, and there appears in the presence of God, to . . . perform the work of the Investigative Judgment and to make an Atonement for all who are shown to be entitled to its benefits.” This is said to be the “great day of final Atonement.” The Great Controversy, 480. [All Emphasis supplied.] This important statement was not there. I looked for the parallel statement: “At the termination of 2300 days in 1844, Christ entered the most holy place of the heavenly sanctuary to perform the closing work of Atonement preparatory to His coming.” Ibid., 422. I did not find it. I looked for this statement: “This is the service which began when the 2300 days ended. At that time, as foretold by Daniel the prophet, our High Priest entered the most holy, to perform the last division of His solemn work—to cleanse the sanctuary.” Ibid., 421. I could not find it. I looked for the statement: “The end of the 2300 days in 1844 marked an important crisis.” Ibid., 49. I did not find it. I looked for other statements, such as: “The sacred work of Christ (that) is going on at the present time in the heavenly sanctuary,” “The atoning work of Christ is now in progress in the heavenly sanctuary,” “Today He is making atonement for us before the Father.” Testimonies, vol. 5, 520; White Board Minutes, 1483; Manuscript 21, 1895, quoted in Ministry, February, 2957, 30. I found none of these.

At first I thought that this book Questions on Doctrine did not have room for these texts, nor did the Ministry. But I had to abandon this reasoning when I observed that it was only a particular kind of statement that was omitted. The omitted quotations all clustered about the important “crisis” date, 1844, the Investigative Judgment, Christ’s entering into the most holy for the final Atonement, His making Atonement now, His making Atonement “today before the Father.”

One thing that kept our men from going overboard, body and soul, to the Evangelicals, was doubtless, Mrs. White’s writings. She is very emphatic on the question of the sanctuary; and it would not be easy to convert our people to the new view, as long as they had the Testimonies to sustain them in the old position. The faith of our people in the Spirit of Prophecy must be weakened, or better yet, destroyed, before much headway can be made in bringing in the new view. The Ministry article serves well for this purpose.

It was the editor himself, who in his research had “become acutely aware of the E. G. White statements which indicate that the atoning work of Christ is now in progress in the heavenly sanctuary.” White Minutes, 1483. This did not at all fit in with the new view that the atonement was made on the cross, so he suggested that footnotes or appendix notes might appear to clarify what she meant. He suggested haste in the “preparation and inclusion of such notes in future printings of the E. G. White books.” When the plan became known, it was abandoned. The author of the article in the February, 1957 Ministry then took over and had the article printed which we are considering.

The author asks this question, “Why, in the early days, in the light of all this, did not Mrs. White point out and correct the limited or sometimes erroneous concept of some of the early writers concerning the atonement? And why did she employ some of their restricted phrases? How could this be explained? The answer, which the author gives, is the most astonishing and astounding answer that has ever been given to such a question.

“In answer: it is essential that we first of all remember this basic fact: No doctrinal truth or prophetic interpretation ever came to this people initially through the Spirit of Prophecy—not in a single case.” [Emphasis his.]

Read those words again, keeping in mind that this is an article which claims to give the true meaning of the atonement, the official interpretation, and that it has the approval of the administration and that the editor passed it. Also, it has not been retracted or changed. It stands.

These are bold, almost unbelievable words and are utterly untrue. To assert that Sister White never, not even in a single case, initially contributed any doctrinal truth or prophetic interpretation will not be believed by her thousands and millions of readers who all have been benefited by her works. The reader will have noted that the author does not say that Sister White never contributed any doctrinal truth or prophetic interpretation. He says that she never contributed anything initially; that is, she never made any original contribution. She got it from somebody else; she “lifted” it. Our enemies have made that assertion for years, but I never thought that such would be announced to the whole world with the consent of the leaders; but here it is. Whatever Sister White wrote, be it the counsel of Father and Son in eternity or Satan’s inmost rebellious thoughts, “somebody told her.” She never contributed a thing, initially. Never in a single case! Let me produce a single case. The following is taken from Testimonies, Series B, No. 2, 56, 57.

“Many of our people do not realize how firmly the foundation of our faith has been laid. My husband, Elder Joseph Bates, Father Pierce, Elder Edson, and others who were keen, noble, and true, were among those who after the passing of time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the entire night, praying for light and studying the Word. Again and again these brethren came together to study the Bible in order that we might know its meaning and be prepared to teach it with power. When they came to the point in their study where they said, ‘We can do nothing more,’ the Spirit of the Lord would come upon me. I would be taken off in vision, and a clear explanation of the passages we had been studying would be given me, with instruction as to how we were to labor and teach effectively. Thus, light was given that helped us to understand the Scriptures in regard to Christ, His mission, and His priesthood. A line of truth extending from that time to the time when we shall enter the city of God was made plain to me, and I gave others the instructions that the Lord had given me.” Review and Herald, May 25, 1905.

In this case, there was no human intermediary. Unless we are to believe that Sister White did not tell the truth, she got her instructions from above. In this case, the instruction concerned “Christ, His mission, and His priesthood,” the very subjects we have now under consideration. Whatever we may or may not be sure of, we know now that the instruction that came to Sister White on the subject of Christ, His mission, and His priesthood came direct from God. This means that the sanctuary question, as our forefathers taught and believed it, has God for its Author. It came as a result of a vision, which I do not believe can be said of any other doctrine that we hold.

We have reached a crisis in this denomination when leaders are attempting to enforce false doctrine and threaten those who object. The whole program is unbelievable. Men are now attempting to remove the foundations of many generations and think that they can succeed. To make the plain statement that “Christ is making atonement now” means that He is making application now is indefensible on grammatical, philological, theological or common sense ground. To go farther and upon such false interpretation build a new theology to be enforced by sanctions is simply out of this world. Undue assumption of authority coupled with over-confidence in the virtue of bestowed honors have borne fruit; and the fruit is not good.

The present attempt to lessen and destroy confidence in the Spirit of Prophecy and establish a new theology may deceive some, even many; but the foundations upon which we have built these many years, still stand; and God still lives. This warning should not go unheeded:

“If you lessen the confidence of God’s people in the testimonies He has sent them, you are rebelling against God as certainly as were Korah, Dathan, and Abiram.” Testimonies, vol. 5, 66.

From the booklet, A Word to the Little Flock, dated April 21, 1847, Sister White says: “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 showed me in vision more than a year ago that Brother Crosier had the true light on the cleansing of the sanctuary, etc., and that it was His will that Brother C. (Crosier) 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. I pray that these lines may prove a blessing to you and to all the dear children who may read them. Signed, E. G. White.”

As I write this, I have before me a Photostat copy of the Day Star Extra from February 7, 1846. On pages 40 and 41 of that issue, I read Brother Crosier’s article. Brother Crosier observes, “But again, they say the atonement was made and finished on Calvary when the Lamb of God expired. So men have taught us, and so the churches and the world believe; but it is none the more true or sacred on that account, if unsupported by Divine authority. Perhaps few or none who hold that opinion have ever tested the foundation on which it rests.

  1. If the atonement was made on Calvary, by whom was it made? The making of the atonement is the work of a priest, but who officiated on Calvary? Roman soldiers and wicked Jews.
  2. The slaying was not making the atonement; the sinner slew the victim. (See Leviticus 4:1–5, 13–15, etc.) After the priest took the blood and made the atonement. (See Leviticus 4:5–12, 16–21.)
  3. Christ was the appointed High Priest to make the atonement and certainly could not have acted in that capacity until after His resurrection and we have no record of His doing anything on earth after His resurrection which could be called the atonement.
  4. The atonement was made in the sanctuary, but Calvary was not such a place.
  5. He could not, according to Hebrews 8:4, make the atonement while on earth. ‘If He were on earth, He could not be a priest.’ The Levitical was the earthly priesthood; the Divine, the heavenly.
  6. Therefore, He did not begin the work of making the atonement, whatever the nature of that work may be, until after His ascension, when by his own blood, He entered the heavenly sanctuary for us.”

This, then, is the “true light” which the Lord showed Sister White in vision, had His approval, and which she felt fully authorized to recommend to every saint. Only as we downgrade Sister White can we reject this testimony of hers. We are not ready to do this.

Bible Study Guides – A Glimpse Into Heaven

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May 25, 2014 – May 31, 2014

Key Text

“Who [the priests] 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 shewed to thee in the mount.” Hebrews 8:5.

Study Help: Early Writings, 14–16, 32–38.

Introduction

“The sanctuary of the first covenant was pitched by man, built by Moses; this [the sanctuary of the new covenant] is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great High Priest, ministers at God’s right hand. One sanctuary was on earth, the other is in heaven.” The Great Controversy, 413.

1 THE HOLY PLACE OF THE HEAVENLY SANCTUARY

  • When Stephen looked up into heaven while being stoned, what did he see? Acts 7:54–56.
  • What did the apostle John see when the door to the holy place of the heavenly sanctuary was opened to him in vision? Revelation 4:1, 5.

Note: “The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there ‘seven lamps of fire burning before the throne.’ He saw an angel ‘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 4:5; 8:3). Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the ‘seven lamps of fire’ and ‘the golden altar,’ represented by the golden candlestick and the altar of incense in the sanctuary on earth.” The Great Controversy, 414, 415.

2 THE RAINBOW OF MERCY AND JUSTICE

  • What else did John see in the holy place of the heavenly sanctuary? Revelation 4:2, 3.

Note: “How great the condescension of God and His compassion for His erring creatures in thus placing the beautiful rainbow in the clouds as a token of His covenant with men! The Lord declares that when He looks upon the bow, He will remember His covenant. This does not imply that He would ever forget; but He speaks to us in our own language, that we may better understand Him.” Patriarchs and Prophets, 106.

  • What does the rainbow represent? What lesson can we learn from the original rainbow given in Noah’s time? Ezekiel 1:26–28; Genesis 9:8–17.

Note: “The rainbow spanning the heavens with its arch of light is a token of ‘the everlasting covenant between God and every living creature’ (Genesis 9:16). And the rainbow encircling the throne on high is also a token to God’s children of His covenant of peace.” Education, 115.

  • What evidence proves that, in the plan of salvation, justice and mercy go hand-in-hand? Psalm 85:10; John 8:10, 11; I John 1:9.

Note: “As the bow in the cloud is formed by the union of the sunlight and the shower, so the rainbow encircling the throne represents the combined power of mercy and justice. It is not justice alone that is to be maintained; for this would eclipse the glory of the rainbow of promise above the throne; man could see only the penalty of the law. Were there no justice, no penalty, there would be no stability to the government of God.

“It is the mingling of judgment and mercy that makes salvation full and complete.” God’s Amazing Grace, 70.

“By faith let us look upon the rainbow round about the throne, the cloud of sins confessed behind it. The rainbow of promise is an assurance to every humble, contrite, believing soul, that his life is one with Christ, and that Christ is one with God. The wrath of God will not fall upon one soul that seeks refuge in Him.” Testimonies to Ministers and Gospel Workers, 157.

3 TWENTY-FOUR ELDERS

  • From where did the 24 elders seated around the throne come? What were they offering to God? Revelation 4:4; 5:8, 9.

4 THE 144,000 AND THE WORK OF GOD ON EARTH

  • Who else were seen before the throne? Revelation 7:4, 13–15; 15:2, 3 (compare Revelation 4:6). What song were they singing, and what does that song represent? Exodus 15:1, 13.

Note: “The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus’ new name. …

“Here [in the New Jerusalem] we saw the tree of life and the throne of God. Out of the throne came a pure river of water, and on either side of the river was the tree of life. On one side of the river was a trunk of a tree, and a trunk on the other side of the river, both of pure, transparent gold.” Early Writings, 15–17.

“God grant, dear reader, that when Jesus shall come the second time, you may be found ready and waiting; that you may be of that number who shall sing the song of redemption around the great white throne, casting their crowns at the feet of the Redeemer.” The Signs of the Times, November 10, 1887.

  • How was God’s work on earth represented in vision to Ezekiel and, later, to John the apostle? Ezekiel 1:4, 5, 10, 14–16; Revelation 4:6–8 (compare Isaiah 6:1–3). In the light of the four faces (Ezekiel 1:10), how are we to consider the different abilities and characters of those serving God? What do the wheels represent?

Note: “To the prophet [Ezekiel] the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers and Gospel Workers, 213.

“Those who are called to responsible positions in the work of God often feel that they are carrying heavy burdens, when they may have the satisfaction of knowing that Jesus carries them all. We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. We need to trust Him, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel.” “Ellen G. White Comments,” The Seventh-day Adventist Bible Commentary, vol. 4, 1161.

5 A VISION OF THE MOST HOLY PLACE

  • What work was shown in vision to God’s prophets with reference to these last days? Daniel 7:9, 10; Revelation 11:18, 19.

Note: “[Daniel 7:9, 10, RV quoted.]

“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works’ (Proverbs 24:12).” The Great Controversy, 479.

“Effort and labor are required on the part of the receiver of God’s grace; for it is the fruit that makes manifest what is the character of the tree. Although the good works of man are of no more value without faith in Jesus than was the offering of Cain, yet covered with the merit of Christ, they testify to the worthiness of the doer to inherit eternal life.” Selected Messages, Book 1, 381, 382.

  • Why does God draw our attention to these revelations? Revelation 1:19, 3.

Note: “A revelation is something revealed. The Lord Himself revealed to His servant the mysteries contained in this book [of Revelation], and He designs that they shall be open to the study of all. Its truths are addressed to those living in the last days of this earth’s history, as well as to those living in the days of John. Some of the scenes depicted in this prophecy are in the past, some are now taking place; some bring to view the close of the great conflict between the powers of darkness and the Prince of heaven, and some reveal the triumphs and joys of the redeemed in the earth made new.” The Acts of the Apostles, 584.

PERSONAL REVIEW QUESTIONS

1 Which of the two apartments of the heavenly sanctuary did the apostle John describe in the fourth chapter of Revelation?

2 How does the rainbow symbolize both justice and mercy?

3 How was it possible for the 24 elders from earth to be in heaven?

4 What does the vision of Ezekiel chapter 1 represent?

5 How is the character of God vindicated by the redeemed saints?

© 2010 Reformation Herald Publishing Association, Roanoke, Virginia. Reprinted by permission.

The New Covenant is for You

by

The new covenant is the foundation of the Christian faith. In Patriarchs and Prophets, 371, we are told what this covenant is: “simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.” God has revealed to us other names or descriptions that we may identify this same covenant:

“The covenant of grace was first made with man in Eden, when after the fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.

“This same covenant was renewed to Abraham in the promise, ‘In thy seed shall all the nations of the earth be blessed’ (Genesis 22:18). This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. … And the Lord declared to him, I will establish My covenant between Me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee’ (Genesis 17:7).” Ibid., 370.

“The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new,” covenant.” Ibid., 371. This was the same covenant given to Adam.

Ephesians 3:11 states: “According to the eternal purpose which He accomplished in Christ Jesus our Lord.” The same is noted in The Signs of the Times April 25, 1892, which says, “Therefore redemption was not an afterthought—a plan formulated after the fall of Adam—but an eternal purpose to be wrought out for the blessing not only of this atom of a world but for the good of all the worlds which God has created.”

In The Signs of the Times, June 21, 1899, and August 22, 1900, it is called the “irrevocable covenant” and in Revelation 14:6 it is called the eternal or everlasting gospel.

Please note the number of terms used in the following quote:

“The terms of this oneness between God and man in the great covenant of redemption were arranged with Christ from all eternity. The covenant of grace was revealed to the patriarchs. The covenant made with Abraham four hundred and thirty years before the law was spoken on Sinai was a covenant confirmed by God in Christ, the very same gospel which is preached to us. ‘The Scripture, foreseeing that God would justify the heathen through faith preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham’ (Galatians 3:8). The covenant of grace is not a new truth, for it existed in the mind of God from all eternity. This is why it is called the everlasting covenant. The plan of redemption was not conceived after the fall of man to cure the dreadful evil; the apostle Paul speaks of the gospel, the preaching of Jesus Christ, as ‘the revelation of the mystery, which hath been kept in silence through times eternal’ (Romans 16:25).” The Signs of the Times, August 24, 1891.

The new covenant was instituted, or activated by the Son of God

“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.” Patriarchs and Prophets, 63.

It was a struggle for God the Father to provide the New Covenant

“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—‘the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life’ (John 3:16). Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’ (Ephesians 3:19)? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.” Ibid., 63, 64.

Here is how it works:

“God was to be manifest in Christ, ‘reconciling the world unto Himself’ (II Corinthians 5:19). Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God’ (I John 3:2).” Ibid., 64.

The new covenant is “simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.”

What was the purpose of the sacrificial system?

“The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer. They were intended to impress upon the fallen race the solemn truth that it was sin that caused death. To Adam, the offering of the first sacrifice was a most painful ceremony. His hand must be raised to take life, which only God could give. It was the first time he had ever witnessed death, and he knew that had he been obedient to God, there would have been no death of man or beast. As he slew the innocent victim, he trembled at the thought that his sin must shed the blood of the spotless Lamb of God. This scene gave him a deeper and more vivid sense of the greatness of his transgression, which nothing but the death of God’s dear Son could expiate. And he marveled at the infinite goodness that would give such a ransom to save the guilty.” Ibid., 68.

Requirements to provide the new covenant

“The plan by which alone man’s salvation could be secured,

  1. involved all heaven in its infinite sacrifice.
  2. The angels … saw that man’s salvation must cost their loved Commander unutterable woe.
  3. “He must descend from heaven’s purity and peace, its joy and glory and immortal life, and come in contact with the degradation of earth, to endure its sorrow, shame, and death.
  4. He was to stand between the sinner and the penalty of sin; yet few would receive Him as the Son of God.
  5. He would leave His high position as the Majesty of heaven, appear upon earth and humble Himself as a man, and by His own experience become acquainted with the sorrows and temptations which man would have to endure.
  6. All this would be necessary in order that He might be able to succor them that should be tempted (Hebrews 2:18).
  7. When His mission as a teacher should be ended, He must be delivered into the hands of wicked men and be subjected to every insult and torture that Satan could inspire them to inflict.
  8. He must die the cruelest of deaths, lifted up between the heavens and the earth as a guilty sinner.
  9. He must pass long hours of agony so terrible that angels could not look upon it, but would veil their faces from the sight.
  10. He must endure anguish of soul, the hiding of His Father’s face, while the guilt of transgression—the weight of the sins of the whole world—should be upon Him.” Ibid., 64.

Those who will accept the terms will be given access to the kingdom of glory for eternity. “Behold what manner of love the Father has bestowed on us.” I John 3:1.

To keep before the minds of the people the sacrifice of the Lamb of God to redeem them the system of sacrifices was introduced to Adam. “The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer. They were intended to impress upon the fallen race the solemn truth that it was sin that caused death. To Adam, the offering of the first sacrifice was a most painful ceremony. His hand must be raised to take life, which only God could give. It was the first time he had ever witnessed death, and he knew that had he been obedient to God, there would have been no death of man or beast. As he slew the innocent victim, he trembled at the thought that his sin must shed the blood of the spotless Lamb of God. This scene gave him a deeper and more vivid sense of the greatness of his transgression, which nothing but the death of God’s dear Son could expiate.” Patriarchs and Prophets, 68.

From the offering of this first sacrifice, all of the patriarchs trusted in the promise of the covenant. Enoch had entered into the terms of the new covenant and he was translated. All who abide by the terms of the new covenant as Enoch did will have the privilege of going to the New Jerusalem to be with Him. Noah in faith built an altar to offer sacrifice after the flood.

Abraham was instructed to offer Isaac as a sacrifice. Through Abraham we get a glimpse of the agony and suffering of God the Father. In Isaac we see the willingness of Christ to be the sacrifice required. Like Abraham, Jacob gathered his family for the morning and evening sacrifice.

It was through the system of sacrifices that the patriarchs kept the promises of the new covenant before the people through the centuries. During the years Israel was in bondage in Egypt the sacrifices were neglected and the knowledge of the new covenant faded away in the minds of the people. The first thing God did when Israel camped at Mount Sinai was to renew the covenant with the people. See Exodus 19:3–8 and the following:

“Soon after the encampment at Sinai, Moses was called up into the mountain to meet with God. Alone he climbed the steep and rugged path, and drew near to the cloud that marked the place of Jehovah’s presence. Israel was now to be taken into a close and peculiar relation to the Most High—to be incorporated as a church and a nation under the government of God. The message to Moses for the people was:

“ ‘Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation (Exodus 19:4–6).

“Moses returned to the camp, and having summoned the elders of Israel, he repeated to them the divine message. Their answer was, ‘All that the Lord hath spoken we will do’ (Exodus 19:8). Thus they entered into a solemn covenant with God, pledging themselves to accept Him as their ruler, by which they became, in a special sense, the subjects of His authority.” Patriarchs and Prophets, 303.

The new covenant is for you just as it was for Israel at Mount Sinai. Jesus wants to make you a citizen of that Holy nation in the kingdom of glory.

Israel was now no longer a patriarchal family but more the size of a small nation. While they camped at Mt. Sinai, God replaced the patriarchal family altar with a sanctuary building. The services were also greatly expanded at this time. Moses was given complete instructions for the construction of the sanctuary after the pattern of the sanctuary in heaven. Exodus 25:8 and 9 states: “Then have them make a sanctuary for Me, and I will dwell among them. Make this tabernacle and all its furnishings exactly like the pattern I will show you.” [Emphasis added.] That new covenant has a sanctuary in heaven and Paul says in Hebrews 8:1, 2, “The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man.”

The Great Controversy page 413 says, “Here is revealed the sanctuary of the new covenant. The sanctuary of the first covenant was pitched by man, built by Moses; this is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great High Priest, ministers at God’s right hand. One sanctuary was on earth, the other is in heaven.”

The sanctuary on earth was a copy of the new covenant sanctuary in heaven. “The term ‘sanctuary,’ as used in the Bible, refers, first, to the tabernacle built by Moses, as a pattern of heavenly things; and, secondly, to the ‘true tabernacle’ in heaven, to which the earthly sanctuary pointed.

“At the death of Christ the typical service ended. The ‘true tabernacle’ in heaven is the sanctuary of the new covenant.” Ibid., 417.

For four thousand years the people showed their faith in the new covenant through the sacrifice of the lamb without blemish. Thus the faith of the Israelites in a Redeemer to come to ratify the new covenant was kept alive for 4000 years through the sacrificial system.

At the first advent of Christ major changes took place in the administration of the new covenant and the sanctuary services. One of the first things Jesus did when He began His ministry was to direct the minds of the people to His sacrifice and the opening of the sanctuary of the new covenant in heaven.

“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. … From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. … In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin.” The Desire of Ages, 161.

At the very beginning of His ministry, Jesus made it very clear as to the purpose of His mission on earth. His objective was to free men from sin so that He could bring them into harmony with the divine will and place them where they could obey the law of God. Jesus wanted to inform the people that the services in the sanctuary on earth would end when He died on the cross. He desired them to understand that as soon as the new covenant was ratified with His blood, which was shed on the cross, He would open the holy place in the sanctuary of the new covenant in heaven. It would be in the holy place of the sanctuary of the new covenant that for eighteen centuries Jesus ministered on behalf of His people. “The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father.” The Great Controversy, 421. This is the truth that He tried to teach them from the very beginning of His ministry.

“Now when they asked for a sign, He answered them by a parable, showing that He read their malice, and saw to what lengths it would lead them. ‘Destroy this temple,’ He said, ‘and in three days I will raise it up’ (John 2:19).” Ibid., 164.

In The Desire of Ages it says that Jesus had both temples in mind when He made this declaration: the temple of His body and the temple building.

“In these words His meaning was twofold. He referred not only to the destruction of the Jewish temple and worship, but to His own death—the destruction of the temple of His body.” Ibid.

In this statement, Christ was directing the minds of all to the opening of the new covenant sanctuary in heaven. First He was calling their attention to His sacrifice to ratify the new covenant; He was the lamb slain from the foundation of the world. Connected with His death was the destruction of the sanctuary on earth.

“The entire plan of sacrificial worship was a foreshadowing of the Saviour’s death to redeem the world. There would be no efficacy in these offerings when the great event toward which they had pointed for ages was consummated.

“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. … In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” Ibid., 165.

When Jesus died on the cross, both the temple of His body and the temple building were destroyed, just as He stated at the first cleansing of the temple.

At this point a major change was made in the way the new covenant was to be administered for the fallen race. The fact that Jesus raised the temple of His body on the first day of the week, three days after He was crucified is well known by all Christians today. One of the greatest celebrations of the Christian church is Easter in honor of His resurrection, but few Christians understand how he raised the temple building on the third day, the same day that he rose from the grave. We see no celebrations in the Christian church in recognition of this grand event in which all heaven celebrated. The Bible tells us that as soon as Jesus raised the temple of His body He ascended to heaven to open the holy place of the sanctuary in heaven. John 20:17 says, “Jesus said, ‘Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, I am returning to my Father and your Father, to my God and your God.’ ” Jesus ascended the third day following His death to confirm with His Father the ratification of the new covenant. The Desire of Ages, page 790 says,

“Jesus refused to receive the homage of His people until He had the assurance that His sacrifice was accepted by the Father. He ascended to the heavenly courts, and from God Himself heard the assurance that His atonement for the sins of men had been ample, that through His blood all might gain eternal life. The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them even as He loves His Son.”

Jesus had to return to earth the same day because the disciples failed to understand why Jesus died on the cross. They had lost sight of the new covenant promise to bring them back into harmony with the Divine will and to place them where they could obey the law of God. What should have been a time of great rejoicing and praising God and Christ for ratifying the new covenant for their redemption was a time of sorrow and discouragement because they were walking in the shadow of the cross. On the way to Emmaus Jesus explained to the disciples that His death on the cross was to ratify the new covenant with His blood so He could begin His work as our High Priest in the sanctuary of the new covenant in heaven.

Forty days later, Jesus ascended again to heaven to be inaugurated as our High Priest in the sanctuary of the new covenant in heaven. No longer did the repentant sinner need to place his hands on the head of the lamb and confess his sin and then slay the animal so his sin could be transferred to the sanctuary. He could now go directly to Jesus, the slain Lamb of God, in the holy place of the sanctuary in heaven.

Everything in heaven was ready for the return of Jesus. Revelation 5:6 states: “Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders.” Jesus had just arrived from His ascension. The Desire of Ages, pages 833 and 834 gives us a detailed description of His arrival in heaven.

“All heaven was waiting to welcome the Saviour to the celestial courts. As He ascended, He led the way, and the multitude of captives set free at His resurrection followed. The heavenly host, with shouts and acclamations of praise and celestial song, attended the joyous train. …

“There is the throne, and around it the rainbow of promise. There are cherubim and seraphim. The commanders of the angel hosts, the sons of God, the representatives of the unfallen worlds, are assembled. …, all are there to welcome the Redeemer. They are eager to celebrate His triumph and to glorify their King.”

Then Jesus interrupts the celebration. In The Desire of Ages, page 834, we are told:

“But He waves them back. Not yet; He cannot now receive the coronet of glory and the royal robe. He enters into the presence of His Father. He points to His wounded head, the pierced side, the marred feet; He lifts His hands, bearing the print of nails. He points to the tokens of His triumph; He presents to God the wave sheaf, those raised with Him as representatives of that great multitude who shall come forth from the grave at His second coming. … Before the foundations of the earth were laid, the Father and the Son had united in a covenant to redeem man if he should be overcome by Satan. They had clasped Their hands in a solemn pledge that Christ should become the surety for the human race. This pledge Christ has fulfilled. When upon the cross He cried out, ‘It is finished,’ He addressed the Father. The compact had been fully carried out. Now He declares: Father, it is finished. I have done Thy will, O My God. I have completed the work of redemption. If Thy justice is satisfied, ‘I will that they also, whom Thou hast given Me, be with Me where I am’ (John 19:30; 17:24).

“The voice of God is heard proclaiming that justice is satisfied. Satan is vanquished. Christ’s toiling, struggling ones on earth are ‘accepted in the Beloved’ (Ephesians 1:6). … The Father’s arms encircle His Son, and the word is given, ‘Let all the angels of God worship Him’ (Hebrews 1:6).”

The entire universe then begins the celebration of the ratification of the new covenant for the lost race. The celebration is described in The Desire of Ages, 834.

“With joy unutterable, rulers and principalities and powers acknowledge the supremacy of the Prince of life. The angel host prostrate themselves before Him, while the glad shout fills all the courts of heaven, ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing’ (Revelation 5:12).

“Songs of triumph mingle with the music from angel harps, till heaven seems to overflow with joy and praise. Love has conquered. The lost is found. Heaven rings with voices in lofty strains proclaiming, ‘Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever’ (Revelation 5:13).”

And the Holy Spirit confirms the inauguration on the day of Pentecost as told in The Acts of the Apostles, 38.

“When Christ passed within the heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was completed, the Holy Spirit descended upon the disciples in rich currents, and Christ was indeed glorified, even with the glory which He had with the Father from all eternity. The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.”

All of this activity is so you can have eternal life and have the privilege one day to sit with Christ on His throne. This covenant is for you.

For the next 1800 years Jesus ministered in the holy place of the sanctuary of the new covenant in heaven. The Great Controversy, page 421 tells us, “For eighteen centuries this work of ministration continued in the first apartment of the sanctuary. The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father, yet their sins still remained upon the books of record.”

With the proclamation of the first angel’s message and Daniel 8:14, the final work in the completion of the new covenant began in Heaven. The first angel’s message was given to preach the eternal gospel (the new covenant) to the world and to announce the beginning of the investigative phase of the judgment, which began on October 22, 1844. Two more phases of the judgment follow, one during the millennium, and the other after the end of the millennium. These three phases of the judgment complete the last event of the new covenant.

One of the first things Jesus did after entering the most holy place was to dispatch the third angel with his message to the world. This message is found in Revelation 14:9–12. Verse 12 says, “This calls for patient endurance on the part of the saints who obey God’s commandments and remain faithful to Jesus.” These people have accepted the new covenant. They are keeping the ten commandments. Early Writings, page 254–256 tells us, “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. … The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus’ (Revelation 14:6). As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers. …

“I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew.

“It was represented to me that the remnant followed Jesus into the most holy place and beheld the ark and the mercy seat, and were captivated with their glory.”

“… the third angel was pointing them to the most holy place, and those who had had an experience in the past messages were pointing them the way to the heavenly sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received them in their order, and followed Jesus by faith into the heavenly sanctuary. These messages were represented to me as an anchor to the people of God. Those who understand and receive them will be kept from being swept away by the many delusions of Satan.” Ibid., 256.

The wise virgins understood this message. The Great Controversy, page 427 says, “In the parable it was those that had oil in their vessels with their lamps that went in to the marriage. Those who, with a knowledge of the truth from the Scriptures, had also the Spirit and grace of God, and who, in the night of their bitter trial, had patiently waited, searching the Bible for clearer light—these saw the truth concerning the sanctuary in heaven and the Saviour’s change in ministration, and by faith they followed Him in His work in the sanctuary above. And all who through the testimony of the Scriptures accept the same truths, following Christ by faith as He enters in before God to perform the last work of mediation, and at its close to receive His kingdom—all these are represented as going in to the marriage.”

This urgent counsel is given:

“Those who would share the benefits of the Saviour’s mediation should permit nothing to interfere with their duty to perfect holiness in the fear of God. The precious hours, instead of being given to pleasure, to display, or to gain seeking, should be devoted to an earnest, prayerful study of the word of truth. The subject of the sanctuary and the investigative judgment [part of the new covenant] should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest. Otherwise it will be impossible for them to exercise the faith which is essential at this time or to occupy the position which God designs them to fill. …

“All who have received the light upon these subjects are to bear testimony of the great truths which God has committed to them. The sanctuary in heaven is the very center of Christ’s work in behalf of men. It concerns every soul living upon the earth. It opens to view the plan of redemption, bringing us down to the very close of time and revealing the triumphant issue of the contest between righteousness and sin. It is of the utmost importance that all should thoroughly investigate these subjects and be able to give an answer to everyone that asketh them a reason of the hope that is in them.” Ibid., 488.

Most important: “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ (Hebrews 6:20). … The salvation of man is accomplished at an infinite expense to heaven; … Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” Ibid., 489.

This new covenant is for you.

[All emphasis supplied.]

Maurice Hoppe is Director of the Steps to Life training programs and a member of the Steps to Life Board. The Training Program for Ministers and Church Leaders is a correspondence course that prepares individuals to serve as pastors or Bible workers. Preparing for the Final Conflict is a correspondence course for the laity. Both of these courses teach present truth that will be an anchor for the soul during the storm of opposition and persecution just ahead. He and his wife also have a correspondence course offered through Revelation Ministry. He may be contacted at: mauricehoppe@stepstolife.org.