directed him, “According to all that I show thee, after the pattern of the
tabernacle, and the pattern of all the instruments thereof, even so shall
ye make it.” And again the charge was given, “Look that thou make them
after their pattern, which was showed thee in the mount.”(671) And Paul
says that the first tabernacle “was a figure for the time then present, in
which were offered both gifts and sacrifices;” that its holy places were
“patterns of things in the heavens;” that the priests who offered gifts
according to the law, served “unto the example and shadow of heavenly
things,” and that “Christ is not entered into the holy places made with
hands, which are the figures of the true, but into heaven itself, now to
appear in the presence of God for us.”(672)
The sanctuary in heaven, in which Jesus ministers in our behalf, is the
great original, of which the sanctuary built by Moses was a copy. God
placed His Spirit upon the builders of the earthly sanctuary. The artistic
skill displayed in its construction was a manifestation of divine wisdom.
The walls had the appearance of massive gold, reflecting in every
direction the light of the seven lamps of the golden candlestick. The
table of showbread and the altar of incense glittered like burnished gold.
The gorgeous curtain which formed the ceiling, inwrought with figures of
angels in blue and purple and scarlet, added to the beauty of the scene.
And beyond the second veil was the holy shekinah, the visible
manifestation of God’s glory, before which none but the high priest could
enter and live.
The matchless splendor of the earthly tabernacle reflected to human vision
the glories of that heavenly temple where Christ our forerunner ministers
for us before the throne of God. The abiding-place of the King of kings,
where thousand thousands minister unto Him, and ten thousand times ten
thousand stand before Him;(673) that temple, filled with the glory of the
eternal throne, where seraphim, its shining guardians, veil their faces in
adoration, could find, in the most magnificent structure ever reared by
human hands, but a faint reflection of its vastness and glory. Yet
important truths concerning the heavenly sanctuary and the great work
there carried forward for man’s redemption, were taught by the earthly
sanctuary and its services.
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.”(674) 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.”(675) 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. Again,
“the temple of God was opened,”(676) and he looked within the inner veil,
upon the holy of holies. Here he beheld “the ark of His testament,”
represented by the sacred chest constructed by Moses to contain the law of
God.
Thus those who were studying the subject found indisputable proof of the
existence of a sanctuary in heaven. Moses made the earthly sanctuary after
a pattern which was shown him. Paul teaches that that pattern was the true
sanctuary which is in heaven. And John testifies that he saw it in heaven.
In the temple in heaven, the dwelling-place of God, His throne is
established in righteousness and judgment. In the most holy place is His
law, the great rule of right by which all mankind are tested. The ark that
enshrines the tables of the law is covered with the mercy-seat, before
which Christ pleads His blood in the sinner’s behalf. Thus is represented
the union of justice and mercy in the plan of human redemption. This union
infinite wisdom alone could devise, and infinite power accomplish; it is a
union that fills all heaven with wonder and adoration. The cherubim of the
earthly sanctuary, looking reverently down upon the mercy-seat, represent
the interest with which the heavenly host contemplate the work of
redemption. This is the mystery of mercy into which angels desire to
look,—that God can be just while He justifies the repenting sinner, and
renews His intercourse with the fallen race; that Christ could stoop to
raise unnumbered multitudes from the abyss of ruin, and clothe them with
the spotless garments of His own righteousness, to unite with angels who
have never fallen, and to dwell forever in the presence of God.
The work of Christ as man’s intercessor is presented in that beautiful
prophecy of Zechariah concerning Him “whose name is The Branch.” Says the
prophet: “He shall build the temple of the Lord; and He shall bear the
glory, and shall sit and rule upon His [the Father’s] throne; and He shall
be a priest upon His throne: and the _counsel of peace_ shall be between
Them both.”(677)
“He shall build the temple of the Lord.” By His sacrifice and mediation,
Christ is both the foundation and the builder of the church of God. The
apostle Paul points to Him as “the chief corner-stone; in whom all the
building fitly framed together groweth unto a holy temple in the Lord: in
whom ye also,” he says, “are builded together for a habitation of God
through the Spirit.”(678)
“He shall bear the glory.” To Christ belongs the glory of redemption for
the fallen race. Through the eternal ages, the song of the ransomed ones
will be, “Unto Him that loved us, and washed us from our sins in His own
blood, ... to Him be glory and dominion forever and ever.”(679)
He “shall sit and rule upon His throne; and He shall be a priest upon His
throne.” Not now “upon the throne of His glory;” the kingdom of glory has
not yet been ushered in. Not until His work as a mediator shall be ended,
will God “give unto Him the throne of His father David,” a kingdom of
which “there shall be no end.”(680) As a priest, Christ is now set down
with the Father in His throne.(681) Upon the throne with the eternal,
self-existent One, is He who “hath borne our griefs, and carried our
sorrows,” who “was in all points tempted like as we are, yet without sin,”
that He might be “able to succor them that are tempted.” “If any man sin,
we have an Advocate with the Father.”(682) His intercession is that of a
pierced and broken body, of a spotless life. The wounded hands, the
pierced side, the marred feet, plead for fallen man, whose redemption was
purchased at such infinite cost.
“And the counsel of peace shall be between Them both.” The love of the
Father, no less than of the Son, is the fountain of salvation for the lost
race. Said Jesus to His disciples, before He went away, “I say not unto
you, that I will pray the Father for you: for the Father Himself loveth
you.”(683) God was “in Christ, reconciling the world unto Himself.”(684)
And in the ministration in the sanctuary above, “the counsel of peace
shall be between Them both.” “God _so loved_ the world, that He gave His
only begotten Son, that whosoever believeth in Him should not perish, but
have everlasting life.”(685)
The question, What is the sanctuary? is clearly answered in the
Scriptures. 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. And as
the prophecy of Dan. 8:14 is fulfilled in this dispensation, the sanctuary
to which it refers must be the sanctuary of the new covenant. At the
termination of the 2300 days, in 1844, there had been no sanctuary on
earth for many centuries. Thus the prophecy, “Unto two thousand and three
hundred days; then shall the sanctuary be cleansed,” unquestionably points
to the sanctuary in heaven.
But the most important question remains to be answered: What is the
cleansing of the sanctuary? That there was such a service in connection
with the earthly sanctuary, is stated in the Old Testament Scriptures. But
can there be anything in heaven to be cleansed? In Hebrews 9 the cleansing
of both the earthly and the heavenly sanctuary is plainly taught. “Almost
all things are by the law purged with blood; and without shedding of blood
is no remission. It was therefore necessary that the patterns of things in
the heavens should be purified with these [the blood of animals]; but the
heavenly things themselves with better sacrifices than these,”(686) even
the precious blood of Christ.
The cleansing, both in the typical and in the real service, must be
accomplished with blood: in the former, with the blood of animals; in the
latter, with the blood of Christ. Paul states, as the reason why this
cleansing must be performed with blood, that without shedding of blood is
no _remission_. Remission, or putting away of sin, is the work to be
accomplished. But how could there be sin connected with the sanctuary,
either in heaven or upon the earth? This may be learned by reference to
the symbolic service; for the priests who officiated on earth, served
“unto the example and shadow of heavenly things.”(687)
The ministration of the earthly sanctuary consisted of two divisions; the
priests ministered daily in the holy place, while once a year the high
priest performed a special work of atonement in the most holy, for the
cleansing of the sanctuary. Day by day the repentant sinner brought his
offering to the door of the tabernacle, and placing his hand upon the
victim’s head, confessed his sins, thus in figure transferring them from
himself to the innocent sacrifice. The animal was then slain. “Without
shedding of blood,” says the apostle, there is no remission of sin. “The
life of the flesh is in the blood.”(688) The broken law of God demanded
the life of the transgressor. The blood, representing the forfeited life
of the sinner, whose guilt the victim bore, was carried by the priest into
the holy place and sprinkled before the veil, behind which was the ark
containing the law that the sinner had transgressed. By this ceremony the
sin was, through the blood, transferred in figure to the sanctuary. In
some cases the blood was not taken into the holy place; but the flesh was
then to be eaten by the priest, as Moses directed the sons of Aaron,
saying, “God hath given it you to bear the iniquity of the
congregation.”(689) Both ceremonies alike symbolized the transfer of the
sin from the penitent to the sanctuary.
Such was the work that went on, day by day, throughout the year. The sins
of Israel were thus transferred to the sanctuary, and a special work
became necessary for their removal. God commanded that an atonement be
made for each of the sacred apartments. “He shall make an atonement for
the holy place, because of the uncleanness of the children of Israel, and
because of their transgressions in all their sins: and so shall he do for
the tabernacle of the congregation, that remaineth among them in the midst
of their uncleanness.” An atonement was also to be made for the altar, to
“cleanse it, and hallow it from the uncleanness of the children of
Israel.”(690)
Once a year, on the great day of atonement, the priest entered the most
holy place for the cleansing of the sanctuary. The work there performed
completed the yearly round of ministration. On the day of atonement, two
kids of the goats were brought to the door of the tabernacle, and lots
were cast upon them, “one lot for the Lord, and the other lot for the
scapegoat.”(691) The goat upon which fell the lot for the Lord was to be
slain as a sin-offering for the people. And the priest was to bring his
blood within the veil, and sprinkle it upon the mercy-seat, and before the
mercy-seat. The blood was also to be sprinkled upon the altar of incense,
that was before the veil.
“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 unto a
land not inhabited.”(692) The scapegoat came no more into the camp of
Israel, and the man who led him away was required to wash himself and his
clothing with water before returning to the camp.
The whole ceremony was designed to impress the Israelites with the
holiness of God and His abhorrence of sin; and, further, to show them that
they could not come in contact with sin without becoming polluted. Every
man was required to afflict his soul while this work of atonement was
going forward. All business was to be laid aside, and the whole
congregation of Israel were to spend the day in solemn humiliation before
God, with prayer, fasting, and deep searching of heart.
Important truths concerning the atonement are taught by the typical
service. A substitute was accepted in the sinner’s stead; but the sin was
not canceled by the blood of the victim. A means was thus provided by
which it was transferred to the sanctuary. By the offering of blood, the
sinner acknowledged the authority of the law, confessed his guilt in
transgression, and expressed his desire for pardon through faith in a
Redeemer to come; but he was not yet entirely released from the
condemnation of the law. On the day of atonement the high priest, having
taken an offering from the congregation, went into the most holy place
with the blood of this offering, and sprinkled it upon the mercy-seat,
directly over the law, to make satisfaction for its claims. Then, in his
character of mediator, he took the sins upon himself and bore them from
the sanctuary. Placing his hands upon the head of the scapegoat, he
confessed over him all these sins, thus in figure transferring them from
himself to the goat. The goat then bore them away, and they were regarded
as forever separated from the people.
Such was the service performed “unto the example and shadow of heavenly
things.” And what was done in type in the ministration of the earthly
sanctuary, is done in reality in the ministration of the heavenly
sanctuary. After His ascension, our Saviour began His work as our high
priest. Says Paul, “Christ is not entered into the holy places made with
hands, which are the figures of the true; but into heaven itself, now to
appear in the presence of God for us.”(693)
The ministration of the priest throughout the year in the first apartment
of the sanctuary, “within the veil” which formed the door and separated
the holy place from the outer court, represents the work of ministration
upon which Christ entered at His ascension. It was the work of the priest
in the daily ministration to present before God the blood of the
sin-offering, also the incense which ascended with the prayers of Israel.
So did Christ plead His blood before the Father in behalf of sinners, and
present before Him also, with the precious fragrance of His own
righteousness, the prayers of penitent believers. Such was the work of
ministration in the first apartment of the sanctuary in heaven.
Thither the faith of Christ’s disciples followed Him as He ascended from
their sight. Here their hopes centered, “which hope we have,” said Paul,
“as an anchor of the soul, both sure and steadfast, and which entereth
into that within the veil; whither the forerunner is for us entered, even
Jesus, made an high priest forever.” “Neither by the blood of goats and
calves, but by His own blood He entered in once into the holy place,
having obtained eternal redemption for us.”(694)
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. As in the typical
service there was a work of atonement at the close of the year, so before
Christ’s work for the redemption of men is completed, there is a work of
atonement for the removal of sin from the sanctuary. 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.
As anciently the sins of the people were by faith placed upon the
sin-offering, and through its blood transferred, in figure, to the earthly
sanctuary; so in the new covenant the sins of the repentant are by faith
placed upon Christ, and transferred, in fact, to the heavenly sanctuary.
And as the typical cleansing of the earthly was accomplished by the
removal of the sins by which it had been polluted, so the actual cleansing
of the heavenly is to be accomplished by the removal, or blotting out, of
the sins which are there recorded. But before this can be accomplished,
there must be an examination of the books of record to determine who,
through repentance of sin and faith in Christ, are entitled to the
benefits of His atonement. The cleansing of the sanctuary therefore
involves a work of investigation,—a work of judgment. This work must be
performed prior to the coming of Christ to redeem His people; for when He
comes, His reward is with Him to give to every man according to his
works.(695)
Thus those who followed in the light of the prophetic word saw that,
instead of coming to the earth at the termination of the 2300 days in
1844, Christ then entered the most holy place of the heavenly sanctuary,
to perform the closing work of atonement, preparatory to His coming.
It was seen, also, that while the sin-offering pointed to Christ as a
sacrifice, and the high priest represented Christ as a mediator, the
scapegoat typified Satan, the author of sin, upon whom the sins of the
truly penitent will finally be placed. When the high priest, by virtue of
the blood of the sin-offering, removed the sins from the sanctuary, he
placed them upon the scapegoat. When Christ, by virtue of His own blood,
removes the sins of His people from the heavenly sanctuary at the close of
His ministration, He will place them upon Satan, who, in the execution of
the judgment, must bear the final penalty. The scapegoat was sent away
into a land not inhabited, never to come again into the congregation of
Israel. So will Satan be forever banished from the presence of God and His
people, and he will be blotted from existence in the final destruction of
sin and sinners.
24. IN THE HOLY OF HOLIES.
[Illustration: Chapter header.]
The subject of the sanctuary was the key which unlocked the mystery of the
disappointment of 1844. It opened to view a complete system of truth,
connected and harmonious, showing that God’s hand had directed the great
Advent Movement, and revealing present duty as it brought to light the
position and work of His people. As the disciples of Jesus, after the
terrible night of their anguish and disappointment, were “glad when they
saw the Lord,” so did those now rejoice who had looked in faith for His
second coming. They had expected Him to appear in glory to give reward to
His servants. As their hopes were disappointed, they had lost sight of
Jesus, and with Mary at the sepulcher they cried, “They have taken away my
Lord, and I know not where they have laid Him.” Now in the holy of holies
they again beheld Him, their compassionate high priest, soon to appear as
their king and deliverer. Light from the sanctuary illumed the past, the
present, and the future. They knew that God had led them by His unerring
providence. Though, like the first disciples, they themselves had failed
to understand the message which they bore, yet it had been in every
respect correct. In proclaiming it they had fulfilled the purpose of God,
and their labor had not been in vain in the Lord. “Begotten again unto a
lively hope,” they rejoiced “with joy unspeakable and full of glory.”
Both the prophecy of Dan. 8:14, “Unto two thousand and three hundred days;
then shall the sanctuary be cleansed,” and the first angel’s message,
“Fear God, and give glory to Him; for the hour of His judgment is come,”
pointed to Christ’s ministration in the most holy place, to the
investigative judgment, and not to the coming of Christ for the redemption
of His people and the destruction of the wicked. The mistake had not been
in the reckoning of the prophetic periods, but in the _event_ to take
place at the end of the 2300 days. Through this error the believers had
suffered disappointment, yet all that was foretold by the prophecy, and
all that they had any Scripture warrant to expect, had been accomplished.
At the very time when they were lamenting the failure of their hopes, the
event had taken place which was foretold by the message, and which must be
fulfilled before the Lord could appear to give reward to His servants.
Christ had come, not to the earth, as they expected, but, as foreshadowed
in the type, to the most holy place of the temple of God in heaven. He is
represented by the prophet Daniel as coming at this time to the Ancient of
days: “I saw in the night visions, and, behold, one like the Son of man
came with the clouds of heaven, and came”—not to the earth, but—“to the
Ancient of days, and they brought Him near before Him.”(696)
This coming is foretold also by the prophet Malachi: “The Lord, whom ye
seek, shall suddenly come to His temple, even the messenger of the
covenant, whom ye delight in: behold, He shall come, saith the Lord of
hosts.”(697) The coming of the Lord to His temple was sudden, unexpected,
to His people. They were not looking for Him _there_. They expected Him to
come to earth, “in flaming fire taking vengeance on them that know not
God, and that obey not the gospel.”(698)
But the people were not yet ready to meet their Lord. There was still a
work of preparation to be accomplished for them. Light was to be given,
directing their minds to the temple of God in heaven; and as they should
by faith follow their High Priest in His ministration there, new duties
would be revealed. Another message of warning and instruction was to be
given to the church.
Says the prophet: “Who may abide the day of His coming? and who shall
stand when He appeareth? for He is like a refiner’s fire, and like
fullers’ soap: and He shall sit as a refiner and purifier of silver: and
He shall purify the sons of Levi, and purge them as gold and silver, that
they may offer unto the Lord an offering in righteousness.”(699) Those who
are living upon the earth when the intercession of Christ shall cease in
the sanctuary above, are to stand in the sight of a holy God without a
mediator. Their robes must be spotless, their characters must be purified
from sin by the blood of sprinkling. Through the grace of God and their
own diligent effort, they must be conquerors in the battle with evil.
While the investigative judgment is going forward in heaven, while the
sins of penitent believers are being removed from the sanctuary, there is
to be a special work of purification, of putting away of sin, among God’s
people upon earth. This work is more clearly presented in the messages of
Revelation 14.
When this work shall have been accomplished, the followers of Christ will
be ready for His appearing. “Then shall the offering of Judah and
Jerusalem be pleasant unto the Lord, as in the days of old, and as in
former years.”(700) Then the church which our Lord at His coming is to
receive to Himself will be “a glorious church, not having spot, or
wrinkle, or any such thing.”(701) Then she will look forth “as the
morning, fair as the moon, clear as the sun, and terrible as an army with
banners.”(702)