THE MINISTRATION AND CLEANSING OF THE EARTHLY SANCTUARY.
The ministration in the earthly sanctuary was performed by the Levitical order of priesthood. Ex.28; 29; Lev.8; 9; Heb.7. The act preparatory to the commencement of the ministration in the earthly tabernacle, was the anointing of its two holy places and all its sacred vessels. Ex.40:9; 30:26- 29; Lev.8:10. The entire work of the priests in the two holy places is summed up by the apostle, as follows: "Now, when these things were thus ordained, the priests went always 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." Heb.9:6, 7.
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The ministration in the earthly sanctuary is
thus presented before us in two grand divisions: First, the daily service in
the holy place, which consisted of the regular morning and evening burnt-offering,
Ex.29:38-43; Num.28:3-8; the burning of sweet incense upon the
golden altar, when the high priest lighted the lamps every morning and
evening, Ex.30:7, 8, 34 -36; 31:11; the special work upon the Lord's
Sabbaths, and also upon the annual sabbaths, new moons, and feasts,
Num.28:9-31; 29; Lev.23; and besides all this, the special work for
individuals as they should present their particular offerings during the year.
Lev.1-7. And, secondly, the yearly work in the most holy place, for the sins
of the people, and for the cleansing of the sanctuary. Lev.16. Thus each of
the two holy places had its appropriate work assigned.
The glory of the God of Israel was manifested in both apartments. When he entered the tabernacle at the first, his glory filled both the holy places. Ex.40:34, 35. See also 1Kings 8:10, 11; 2Chron.5:13, 14; 7:1, 2. In the door of the first apartment, the Lord stood and talked with Moses. Ex.33:9-11. In this place, God promised to meet with the children of Israel, and to sanctify the tabernacle with his glory. Ex.29:42-44; 30:36. In the holiest, also, God manifested his glory in a special manner. Ex.25:21, 22; Lev.16:2.
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In the first apartment stood the priests in a continual course of ministration for the people. He that had sinned, brought his victim to the door of this apartment to be offered for himself. He laid his hand upon the head of the victim, to denote that his sin was transferred to it. Lev.1:4. Then the victim was slain on account of that transgression, and his blood, bearing that sin and guilt, was carried into the sanctuary, and sprinkled upon it. Lev.4. Thus, through the year this ministration went forward; the sins of the people being transferred from themselves to the victims offered in sacrifice, and, through the blood of the sacrifices, transferred to the sanctuary itself.
On the tenth day of the seventh month, the ministration was changed from the holy place, where it had been continued through the year, to the most holy place. Lev.16:2, 29-34. The high priest entered the holiest with the blood of a bullock, as a sin-offering for himself. Verses 3, 6, 11-14. He then received of the children of Israel two kids of the goats for a sin-offering. Upon these goats he cast lots; one lot for the Lord, and the other for the scape-goat. Verses 5, 7, 8. He next proceeded to offer the goat upon which the Lord's lot fell, as a sin-offering for the people.
We shall now show that he offered this blood for two purposes:
1. "To make
an atonement for the children of Israel for all their sins."
2. To cleanse, or
"make an atonement for, the holy sanctuary." Let us read a portion of
Lev.16:2
"Then shall he kill the goat of the sin-offering that is for the people,
and bring his blood within the vail, and do with that blood as he did with the
blood of the bullock, and sprinkle it upon the mercy-seat, and before the
mercy-seat, and 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. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. And he shall go out unto the altar that is before the Lord, and
make an atonement for it; and shall take of the blood of the bullock, and of
the blood of the goat, 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. And
when he hath made an end of reconciling the holy place and the tabernacle
of the congregation, and the altar, 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 this shall be a statute forever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you; 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." "And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement for the priests, and for all the people of the congregation. And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year." Verses 15-22, 29, 30, 33, 34. |
2. That in the most holy place, blood was offered for the sins of the people, to make an atonement for them. Verses 5, 9, 15, 17, 30, 33, 34; Heb.9:7.
3. That the two holy places of the sanctuary, and also the altar of incense, were on this day cleansed from the sins of the people, which, as we have seen, had been borne into the sanctuary by means of the blood of sin-offering. Verses 16, 18-20, 33; Ex.30:10.
4. That the high priest, having by blood removed the sins of the people from the sanctuary, bears them to the door of the tabernacle, Num.18:1; Ex.28:38, where the scape-goat stands; and, putting both his hands upon the head of the goat, and confessing over him all the iniquities of the children of Israel in all their sins, he puts them upon the head of the goat, and sends him away, with all their iniquities, into a land not inhabited. Verses 5, 7-10, 20-22. The sanctuary was thus cleansed from the sins of the people, and those sins were borne by the scape-goat from the sanctuary.
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The foregoing presents to our view a general outline of the ministration in
the worldly sanctuary. The following scriptures show that that ministration
was the example and shadow of Christ's ministry in the tabernacle in
Heaven:
"Now of the things which we have spoken, this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer. For if he were on the earth, he should not be a priest, seeing that there are priests that offer gifts according to the law; who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle; for, See (saith he) that thou make all things according to the pattern showed to thee in the mount. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises." Heb.8:1-6; Col.2:17; Heb.10:1; 9:11, 12. |
2. This High Priest is a minister of the sanctuary, or true tabernacle.
3. As the earthly high priests were ordained to offer sacrifice for sins, so it is of necessity that our High Priest should have something to offer for us in the heavenly sanctuary.
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4. When upon earth he was not a priest.
5. The ministry of the priests in that tabernacle, which was made after the pattern of the true, was the example and shadow of Christ's more excellent ministry in the true tabernacle itself.
6. The entire typical service was a shadow of good things to come.
7. In the greater and more perfect tabernacle, Christ is a minister of these good things thus shadowed forth. With these facts before us, we will consider that more excellent ministry in the temple of God in Heaven.
THE MINISTRATION AND CLEANSING
At the close of the typical services, He of whom Moses in the law and the
prophets did write, Jesus of Nazareth, came and laid down his life for us.
The death of the Lord Jesus is the dividing point between the two
dispensations, as it put an end to the typical services, and was the
foundation of his work as priest in the heavenly tabernacle. On Jesus was
laid the iniquity of us all, and he bore our sins in his own body on the tree.
Isa.53:6; 1 Pet.2:24: Heb.9:28. He was raised from the dead for our
justification, and ascended into Heaven to become a great high priest in the
presence of God for us. Rom.4:25; Heb.9:11, 12, 24.
The ministration in the heavenly sanctuary is performed by the Melchisedec
order of priesthood, in the person of our Lord. Ps.110; Heb.5-8. Page 167 1.
The anointing of the most holy place at the commencement of his
ministration, may be urged as proof that he ministers only in the second
apartment of the heavenly sanctuary. Dan.9:24. But this objection vanishes
at once, if we consider that before the Levitical priesthood began to minister
in the earthly sanctuary, that entire building, the holiest as well as the holy 106
place and all the sacred vessels, was anointed. Ex.40:9-11; 30:23-29;
Lev.8:10; Num.7:1. And when this anointing was accomplished, that
ministration began in the first apartment. Lev.8-10; Heb.9:6, 7. And this
order, let it be remembered, was "the example and shadow of heavenly
things."
2. It has been urged by some that the text, "This Man, after he had offered
one sacrifice for sins, forever sat down on the right hand of God, "
Heb.10:12, forbids the idea of his ministering in the two holy places. But
we answer, so far as the idea of sitting down is concerned, it would be
equally proper to represent him as standing on the Father's right hand. Acts
7:56. And if the Saviour is at "the right hand of the power of God" when
descending from Heaven, as he testifies respecting himself, Matt.26:64;
Mark 14:62; Luke 22:69, then he certainly can be at the Father's right hand
in both the holy places. But we have direct testimony here. Paul says that
Christ is a "minister of the sanctuary." Heb.8:2. Page 168 We draw two conclusions from the
3. But another argument to prove that Christ ministers only in the most holy
place has been urged by some, from the following texts: But as has been before remarked, the word rendered "holiest
of all, " is the same that is rendered "sanctuary" in chapter 8:2, and is not
hagia hagion, holy of holies, as in chapter 9:3, but is simply hagion, holies,
plural. The rendering of Macknight, which correctly translates the word in
the plural, removes all difficulty. He translates these two texts, as follows:
"The Holy Ghost signifying this, that the way of the holy places was not yet
laid open, while the first tabernacle still standeth." "Well then, brethren,
having boldness in the entrance of the holy places, by the blood of Jesus." Page 169
It may be proper to add, that the phrase rendered "into the holy place, " in
Heb.9:12, 25, and "into the sanctuary, " in chapter 13:11, is the same that in
chapter 9:24, is literally rendered in the plural, "into the holy places."
Macknight renders them all in the plural. Then the heavenly tabernacle,
where our Lord Jesus Christ ministers, has holy places, as really as its
pattern or image, the earthly tabernacle; and our great High Priest is a
minister of those holy places while at the Father's right hand.
Let us now examine those scriptures which present our Lord's position and
ministry in the tabernacle in Heaven. In vision at Patmos, the beloved
disciple had a view of the temple of God, the heavenly sanctuary. A door
was opened in Heaven. This must be the door of the heavenly tabernacle,
for it disclosed to John's view the throne of God, which was in that temple.
Rev.4:1, 2; 16:17; Jer.17:12. Page 170 And the view that John was looking into the first apartment of
the heavenly sanctuary, when he saw the Lord Jesus take the book from the
hand of Him that sat upon the throne, is strikingly confirmed by what he
saw before the throne. He testifies that "there were seven lamps of fire
burning before the throne, which are the seven Spirits of God." Rev.4:5;
Zech.4:2. He also saw the golden altar of incense before the throne, and
witnessed the ministration at that altar with the golden censer. Rev.8:3. In
the earthly tabernacle, which was the pattern of things in the Heavens, the
golden candlestick with its seven lamps, and the golden altar of incense,
were both represented, and, by God's express direction, placed in the first
apartment. Num.8:2-4; Heb.9:2; Lev.24:2-4; Ex.40:24-27. The scene of this
vision is the first apartment of the heavenly sanctuary. Here it was that John
saw the Lord Jesus. Rev.5:6-8.
Let us read Isaiah's description of this place: "In the year that King Uzziah
died, I saw, also, the Lord sitting upon a throne, high and lifted up, and his
train filled the temple. Above it stood the seraphim; each one had six wings;
with twain he covered his face, and with twain he covered his feet, and with
twain he did fly. And one cried unto another, and said, Holy, holy, holy, is
the Lord of hosts; the whole earth is full of his glory. And the posts of the
door moved at the voice of him that cried, and the house was filled with
smoke. Page 171
That this was a view of the heavenly tabernacle, and not of the temple at
Jerusalem, may be proved by comparing John 12:39-41, with Isa.6:8-10.
Words written by Isaiah, while looking into the temple of God, are quoted
by John, with the declaration that Isaiah spoke them while beholding
Christ's glory. That John and Isaiah both beheld the same place, is evident;
both beheld the throne of God, and Him that sits upon it; Isa.6:1; Rev.4:2;
both beheld the living beings with six wings; Isa.6:2; Rev.4:6-8; each heard
from these beings a like song; Isa.6:3; Rev.4:8; and both beheld the golden
altar before the throne. Isa.6:6; Rev.8:3; 9:13. That John and Isaiah both
saw our Lord Jesus Christ, we have already proved. And the scene of their
visions was in the first apartment of the heavenly sanctuary, the place of the
golden candlestick, with its seven lamps, and the golden altar of incense.
And in this apartment our High Priest commenced his ministration, like the
priests in the example and shadow of heavenly things. In the shadow, each
part of the work was many times repeated; but in the substance, each part is
fulfilled once for all. Once for all our Sacrifice is slain, Rom.6:9, 10;
Heb.9:25-28; and once for all our High Priest appears in each of the holy
places. Heb.9:11, 12, 24, 25. Page 172 His
great work, which began with the act of bearing the sins of the world at his
death, he here carries forward by pleading the cause of penitent sinners, and
presenting for them his blood which had been shed as the great sacrifice for
the sins of the world. The work in the earthly sanctuary was essentially the
same thing. The sins were there laid upon the victim, which was then slain.
The blood of that sacrifice, bearing that guilt, was sprinkled in the
sanctuary, to make reconciliation for the sinner. And thus, in the shadow of
heavenly things, we see the guilt of the people transferred to the sanctuary
itself. This can be easily understood. And it is a plain fact that its great
design was to give an example of heavenly things. As the sin of him who
came to God through the offering of blood by the high priest, was, through
that blood, transferred to the sanctuary itself, so it is in the substance. He
who bore our sins at his death, offers for us his blood in the heavenly
sanctuary. But when he comes again he is "without sin, " Heb.9:28; his
great work for the removal of sin is fully completed before he comes. Page 173 We
have also examined those portions of the Bible that explain how and why
the earthly sanctuary was cleansed, and have seen that that cleansing was
accomplished, not by fire, but by blood. We have seen that that work was
ordained for the express purpose of shadowing forth the work in the
heavenly sanctuary. And we have also seen that the sins of those who come
to God through our great High Priest are communicated to the sanctuary, as
was the case in the type. But we are not left without direct testimony on this
important point. The apostle states the fact of the cleansing of the earthly
and heavenly sanctuaries, and plainly affirms that the latter must be
cleansed for the same reason which made it necessary to cleanse the former:
"And 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; but the
heavenly things themselves with better sacrifices than these. For Christ is
not entered into the holy places made with hands, which are the figures of
the true; but into Heaven itself, now to appear in the presence of God for
us." Heb.9:22-24. Page 174 Two important facts are stated in this portion of
Scripture:–
1. The earthly sanctuary was cleansed by blood.
2. The heavenly sanctuary must be cleansed by better sacrifices; that is, by
the blood of Christ. It is plain, then, that the idea of cleansing the sanctuary
by fire has no support in the Bible.
These words as rendered by Macknight, are very clear: "And almost all
things, according to the law, are cleansed with blood, and without the
shedding of blood there is no remission. There was a necessity, therefore,
that the representations indeed of the holy places in the Heavens, should be
cleansed by these sacrifices; but the heavenly holy places themselves, by
sacrifices better than these. Therefore, Christ hath not entered into the holy
places made with hands; the images of the true holy places; but into Heaven
itself, now to appear before the face of God on our account." Heb.9:22-24.
Then the fact of the cleansing of the heavenly sanctuary is plainly taught by
Paul in his commentary on the typical system. And this great truth, plainly
stated, is worthy of lasting remembrance.
By many, the idea of the cleansing of the heavenly sanctuary will be treated
with scorn, "because, " say they, "there is nothing in Heaven to be
cleansed." Such overlook the fact that the holy of holies, where God
manifested his glory, and which no one but the high priest could enter, was,
according to the law, to be cleansed because of the sins of the people, which
were borne into it by the blood of sin-offering. Lev.16. And they overlook
the fact that Paul plainly testifies that the heavenly sanctuary must be
cleansed for the same reason. Heb.9:23, 24. See also Col.1:2. Page 175
The work of cleansing the sanctuary changes the ministration from the holy
place to the holiest of all. Lev.16; Heb.9:6, 7; Rev.11:19. As the
ministration in the holy place of the temple in Heaven began immediately
after the end of the typical system, at the close of the sixty-nine and a half
weeks, Dan.9:27, so the ministration in the holiest of all, in the heavenly
sanctuary, begins with the termination of the 2300 days. Then our High
Priest enters the holiest to cleanse the sanctuary. The termination of this
great period marks the commencement of the ministration of the Lord Jesus
in the holiest of all. This work, as presented in the type, we have already
seen was for the two-fold purpose of the forgiveness of iniquity and the
cleansing of the sanctuary. And this great work our Lord accomplishes with
his own blood; whether by the actual presentation of it, or by virtue of its
merits, we need not stop to inquire.
No one can fail to see that the cleansing of the sanctuary is an event of
infinite importance. This accomplishes the great work of the Messiah in the
tabernacle in heaven, and renders it complete. The work of cleansing the
sanctuary is succeeded by the act of placing the sins, thus removed, upon
the head of the scape-goat, to be borne away forever from the sanctuary. Page 176
The next event of that day, after the sanctuary was cleansed, was the putting
of all the iniquities and transgressions of the children of Israel upon the
scape-goat, and sending him away into a land not inhabited, or of
separation. It is supposed by almost every one that this goat typified Christ
in some of his offices, and that the type was fulfilled at the first advent.
From this opinion I must differ, because,
2. It was sent away from Israel into the wilderness, a land not inhabited. If
our blessed Saviour is its antitype, he also must be sent away from his
people to a land not inhabited, but not to the grave, for the goat was sent
away alive; nor into Heaven, for that is not an uninhabited land.
3. The goat received and retained all the iniquities of Israel; but when Christ
appears the second time, he will be "without sin." Heb.9:28.
4. The goat received the iniquities from the hands of the priest, and he sent
it away. As Christ is the priest, the goat must be something else besides
himself, which he can send away.
5. This was not one of two goats chosen for that day, of which one was the
Lord's and was offered for a sin-offering; but the other was not called the
Lord's, neither offered as a sacrifice. Its only office was to receive the
iniquities from the priest, after he had cleansed the sanctuary from them,
and to bear them into a land not inhabited, leaving the sanctuary priest, and
people, behind, and free from their iniquities. Lev.16:7-10, 22.
6. The Hebrew name of the scape-goat, as will be seen from the margin of
Lev.16:8, is Azazel. On this verse, Wm.Jenks, in his Comp. Com., has the
following remarks:–
"Scape-goat. See different opinion in Bochart. Spencer, after the oldest
opinion of the Hebrews and Christians, thinks Azazel is the name of the
devil; and so Rosenmuller, whom see. The Syriac has Azzail, the angel
(strong one) who revolted."
7. At the appearing of Christ, as taught in Rev.20, Satan is to be bound and
cast into the bottomless pit, which act and place are significantly
symbolized by the ancient high priest's sending the scape-goat into a
separate and uninhabited wilderness.
8. Thus we have the Scripture, the definition of the name in two ancient
languages spoken at the same time, and the oldest opinion of the Christians,
in favor of regarding the scape-goat as the type of Satan.
Because it is said, "The goat shall bear upon him all their iniquities unto a
land not inhabited, " Lev.16:22, and "Behold the Lamb of God, which
taketh [margin beareth] away the sin of the world, " John 1:29, it is
concluded without further thought that the former was the type of the latter.
But a little attention to the law will show that the sins were borne from the
people by the priest, and from the priest by the goat.
1. They were imparted to the victim.
2. The priest bore them in its blood to the sanctuary.
3. After cleansing it from them, on the tenth day of the seventh month, he
bore them to the scape-goat.
4. The goat finally bore them away beyond the camp of Israel to the
wilderness.
This was the legal process in figure, and when fulfilled in fact, the author of
sins will have received them back again (but the ungodly will bear their
own sins), and his head will have been bruised by the seed of the woman;
"the strong man armed" will have been bound by a stronger than he, and his
house (the grave) spoiled of its goods, the saints. Matt.12:29; Luke 11:21,
22.
The great work of the atonement is now complete, and the work of our
Lord, as priest, accomplished. The sins of those who have obtained pardon
through the great sin-offering, are, at the close of our Lord's work in the
holy places, blotted out, Acts 3:19, and being then transferred to the scape-goat,
they are borne away from the sanctuary and host forever, and rest
upon the head of their author, the devil. The Azazel, or antitypical scape-goat,
will then have received the sins of those who have been pardoned in
the sanctuary, and in the lake of fire he will suffer for the sins which he has
instigated. God's people, the host, will then be free from their iniquity. The
cases of all men will then be forever fixed. "He that is unjust, let him be
unjust still; and he which is 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.
And, behold, I come quickly; and my reward is with me, to give every man
according as his work shall be." Rev.22:11, 12. "And to you who are
troubled, rest with us, when the Lord Jesus shall be revealed from Heaven
with his mighty angels, in flaming fire taking vengeance on them that know
not God, and that obey not the gospel of our Lord Jesus Christ." 2
Thess.1:7, 8.
James White and the Sanctuary page One
Index Page for "Pioneers' Writings
OF THE HEAVENLY
SANCTUARY.
We have
already proved that the temple of God in Heaven consists of two holy
places, as did the earthly tabernacle; and that the ministration in the two
holy places of the worldly sanctuary was the example and shadow of
Christ's ministry in the true tabernacle. But it is contended by some that
Christ ministers only in the most holy place of the heavenly sanctuary. Let
us examine this point:-
That the word hagion, here
rendered sanctuary, is plural, no one can deny. It is literally rendered by the
Douay Bible, "the holies." As translated by Macknight, Heb.8:1, 2, reads
thus: "Now of the things spoken the chief is, we have such an High Priest as
became us, who sat down at the right hand of the throne of the Majesty in
the Heavens, a minister of the holy places, namely, of the true tabernacle,
which the Lord pitched, and not man."
(1) Our Lord can be minister of the two holy places, and yet be
at the Father's right hand.
(2) He must minister in both the holy places, or
Paul's language that he is a minister of the holies or holy places (plural), is
not true. A high priest that should minister simply in the holiest of all, is not
a minister of the holy places.
"The Holy Ghost
this signifying, that the way into the holiest of all was not yet made
manifest, while as the first tabernacle was yet standing." Heb.9:8.
"Having,
therefore, brethren, boldness to enter into the holiest by the blood of Jesus."
Chapter 10:19.
These texts, therefore, do not favor the doctrine that Christ is a minister of
only one of the holy places. With the literal rendering of the word, giving it
in the plural in our language, just as it was written by Paul, the objection to
Christ's ministration in the two holy places of the heavenly sanctuary is
entirely removed. The way into the holy places of the heavenly sanctuary
was not laid open while the ministration in the earthly tabernacle continued;
but when that ministration was abolished, the way of the heavenly holy
places was laid open, and we have boldness to enter by faith, where our
High Priest is ministering for us.
It must be the door of the first apartment, for
that of the second apartment (which discloses the ark containing the ten
commandments) is not opened until the sounding of the seventh angel.
Rev.11:19.
Then said I, Woe is me! for I am undone; because I am a man of
unclean lips, and I dwell in the midst of a people of unclean lips; for mine
eyes have seen the King, the Lord of hosts. Then flew one of the seraphim
unto me, having a live coal in his hand, which he had taken with the tongs
from off the altar." Isa.6:1-6.
Hence, our Lord must continue his
ministration in the first apartment until the period arrives for his
ministration within the second vail, before the ark of God's testament.
The sins of the world were laid upon the Lord Jesus, and he died for those
sins according to the Scriptures. The blood of the Lamb of God, which was
shed for our transgressions of God's law, is that by which our High Priest
enters the heavenly sanctuary, Heb.9:12, and which, as our advocate, he
offers for us in that sanctuary. Heb.12:24; 1 Peter 1:2; 1 John 2:1, 2
We now inquire respecting the removal of the sins of the church, or host,
from the sanctuary. We have seen that only 490 of the 2300 years belonged
to the earthly sanctuary, and that the remaining 1810 years belonged to the
true sanctuary, which Gabriel introduces to Daniel in his explanation in
chapter 9; consequently, the sanctuary to be cleansed from the sins of the
church, or host, at the end of the 2300 years, is the heavenly sanctuary.
It was unclean
in this sense only: The sins of men had been borne into it through the blood
of sin-offering, and they must be removed. This fact can be grasped by
every mind.
The work of our High Priest for the sins of the world will then be
completed, and he be ready to appear "without sin unto salvation." The act
of placing the sins upon the head of the scape-goat, in the type, has already
been noticed. Lev.16:5, 7-10, 20-22.
1. That goat was not sent away till after the high priest had made an end of
cleansing the sanctuary. Lev.16:20, 21. Hence, that event cannot meet its
antitype till after the end of the 2300 days.
Table of Contents for James White's "BIBLE ADVENTISM"
James White and the Sanctuary in Light of the Disappointment