Chapter 23 : What is the Sanctuary?

The scripture which above all others had been both the foundation

and central pillar of the Advent faith was the declaration, “Unto

two thousand and three hundred days; then shall the sanctuary be

cleansed.” [Daniel 8:14.] These had been familiar words to all believers

in the Lord’s soon coming. By the lips of thousands was this

prophecy repeated as the watchword of their faith. All felt that upon

the events therein foretold depended their brightest expectations and

most cherished hopes. These prophetic days had been shown to

terminate in the autumn of 1844. In common with the rest of the

Christian world, Adventists then held that the earth, or some portion

of it, was the sanctuary. They understood that the cleansing of the

sanctuary was the purification of the earth by the fires of the last

great day, and that this would take place at the second advent. Hence

the conclusion that Christ would return to the earth in 1844.

But the appointed time had passed, and the Lord had not appeared.

The believers knew that God’s Word could not fail; their

interpretation of the prophecy must be at fault; but where was the

mistake? Many rashly cut the knot of difficulty by denying that the

2300 days ended in 1844. No reason could be given for this, except

that Christ had not come at the time they expected him. They argued

that if the prophetic days had ended in 1844, Christ would then have

returned to cleanse the sanctuary by the purification of the earth by

fire; and that since he had not come, the days could not have ended.

To accept this conclusion was to renounce the former reckoning [410]

of the prophetic periods. The 2300 days had been found to begin

when the commandment of Artaxerxes for the restoration and building

of Jerusalem went into effect, in the autumn of A. D. [B. C.]

457. Taking this as the starting-point, there was perfect harmony in

the application of all the events foretold in the explanation of that

period in Daniel 9:25-27. Sixty-nine weeks, the first 483 of the 2300

years, were to reach to the Messiah, the Anointed One; and Christ’s

baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled

the specification. In the midst of the seventieth week, Messiah was

to be cut off. Three and a half years after his baptism, Christ was

crucified, in the spring of A. D. 31. The seventy weeks, or 490

years, were to pertain especially to the Jews. At the expiration of

this period, the nation sealed its rejection of Christ by the persecution

of his disciples, and the apostles turned to the Gentiles, A.

D. 34. The first 490 years of the 2300 having then ended, 1810

years would remain. From A. D. 34, 1810 years extend to 1844.

“Then,” said the angel, “shall the sanctuary be cleansed.” All the

preceding specifications of the prophecy had been unquestionably

fulfilled at the time appointed. With this reckoning, all was clear and

harmonious, except that it was not seen that any event answering

to the cleansing of the sanctuary had taken place in 1844. To deny

that the days ended at that time was to involve the whole question in

confusion, and to renounce positions which had been established by

unmistakable fulfillments of prophecy.

But God had led his people in the great Advent movement; his

power and glory had attended the work, and he would not permit it

to end in darkness and disappointment, to be reproached as a false

and fanatical excitement. He would not leave his word involved

in doubt and uncertainty. Though many abandoned their former

reckoning of the prophetic periods, and denied the correctness of the

movement based thereon, others were unwilling to renounce points

[411] of faith and experience that were sustained by the Scriptures and by

the witness of the Spirit of God. They believed that they had adopted

sound principles of interpretation in their study of the prophecies,

and that it was their duty to hold fast the truths already gained, and to

continue the same course of Biblical research. With earnest prayer

they reviewed their position, and studied the Scriptures to discover

their mistake. As they could see no error in their reckoning of the

prophetic periods, they were led to examine more closely the subject

of the sanctuary. [See Appendix, Note 6.]

In their investigation they learned that there is no Scripture evidence

sustaining the popular view that the earth is the sanctuary;

but they found in the Bible a full explanation of the subject of the

sanctuary, its nature, location, and services; the testimony of the

sacred writers being so clear and ample as to place the matter beyond

all question. The apostle Paul, in the Epistle to the Hebrews, says:

“Then verily the first covenant had also ordinances of divine service,

and a worldly sanctuary. For there was a tabernacle made; the first,

wherein was the candlestick, and the table, and the show-bread;

which is called the sanctuary. And after the second veil, the tabernacle

which is called the holiest of all, which had the golden censer,

and the ark of the covenant overlaid round about with gold, wherein

was the golden pot that had manna, and Aaron’s rod that budded,

and the tables of the covenant; and over it the cherubim of glory

shadowing the mercy-seat.” [Hebrews 9:1-5.]

The sanctuary to which Paul here refers was the tabernacle built

by Moses at the command of God, as the earthly dwelling-place of

the Most High. “Let them make me a sanctuary, that I may dwell

among them,” [Exodus 25:8.] was the direction given to Moses while

in the mount with God. The Israelites were journeying through

the wilderness, and the tabernacle was so constructed that it could

be removed from place to place; yet it was a structure of great

magnificence. Its walls consisted of upright boards heavily plated

with gold, and set in sockets of silver, while the roof was formed of [412]

a series of curtains, or coverings, the outer of skins, the innermost

of fine linen beautifully wrought with figures of cherubim. Besides

the outer court, which contained the altar of burnt-offering, the

tabernacle itself consisted of two apartments called the holy and the

most holy place, separated by a rich and beautiful curtain, or veil; a

similar veil closed the entrance to the first apartment.

In the holy place was the candlestick, on the south, with its seven

lamps giving light to the sanctuary both by day and by night; on the

north stood the table of show-bread; and before the veil separating

the holy from the most holy was the golden altar of incense, from

which the cloud of fragrance, with the prayers of Israel, was daily

ascending before God.

In the most holy place stood the ark, a chest of precious wood

overlaid with gold, the depository of the two tables of stone upon

which God had inscribed the law of ten commandments. Above the

ark, and forming the cover to the sacred chest, was the mercy-seat, a

magnificent piece of workmanship, surmounted by two cherubim,

one at each end, and all wrought of solid gold. In this apartment the

divine presence was manifested in the cloud of glory between the

cherubim.

After the settlement of the Hebrews in Canaan, the tabernacle

was replaced by the temple of Solomon, which, though a permanent

structure and upon a larger scale, observed the same proportions, and

was similarly furnished. In this form the sanctuary existed—except

while it lay in ruins in Daniel’s time—until its destruction by the

Romans, A. D. 70.

This is the only sanctuary that ever existed on the earth, of which

the Bible gives any information. This was declared by Paul to be

the sanctuary of the first covenant. But has the new covenant no

sanctuary?

Turning again to the book of Hebrews, the seekers for truth

[413] found that the existence of a second, or new-covenant sanctuary was

implied in the words of Paul already quoted: “Then verily the first

covenant had also ordinances of divine service, and a worldly sanctuary.”

And the use of the word also intimates that Paul has before

made mention of this sanctuary. Turning back to the beginning of

the previous chapter they read: “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.” [Hebrews 8:1, 2.] On Earth In Heaven

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.

Further, the tabernacle built by Moses was made after a pattern.

The Lord 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.” [Exodus 25:9, 40.] And again the

charge was given, “Look that thou make them after their pattern,

which was showed thee in the mount.” [Exodus 25:9, 40.] 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.” [Hebrews 9:9,

23; 8:5; 9:24.]

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 [414]

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 show-bread 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 abidingplace

of the King of kings, where thousand thousands minister unto

him, and ten thousand times ten thousand stand before him; [Daniel

7:10.] 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.”

[Revelation 4:5.] 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 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. [415]

Again, “the temple of God was opened,” [Revelation 11:19.] 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 declares

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 mercyseat,

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

[416] Father’s] throne; and he shall be a priest upon his throne; and the

counsel of peace shall be between them both.” [Zechariah 6:13.]

“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.” [Ephesians 2:20-22.]

What is the Sanctuary? 353

“And 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.” [Revelation 1:5, 6.]

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.” [Luke

1:32, 33.] As a priest, Christ is now set down with the Father in

his throne. [Revelation 3:21.] 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.” [Isaiah 53:4;

Hebrews 4:15; 2:18; 1 John 2:1] 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 [417]

Father himself loveth you.” [John 16:26, 27.] God was “in Christ,

reconciling the world unto himself.” [2 Corinthians 5:19.] 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.” [John 3:16.]

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 Daniel 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 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,” [Hebrews 9:22, 23.]

even the precious blood of Christ.

[418] 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.” [Hebrews 8:5.]

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.” [Leviticus 17:11.] 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.” [Leviticus 10:17.] 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 [419]

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.” [Leviticus

16:16, 19.] An atonement was also to be made for the altar, to

“cleanse it, and hallow it from the uncleanness of the children of

Israel.” [Leviticus 16:16, 19.]

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 scape-goat.” [Leviticus 16:8, 21, 22.] 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.” [Leviticus 16:8, 21, 22.] The

scape-goat 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

[420] 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 scape-goat, 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.”

[Hebrews 9:24.]

The ministration of the priest throughout the year in the first

apartment of the sanctuary, “within the veil” which formed the door

[421] 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

What is the Sanctuary? 357

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.”

[Hebrews 6:19, 20; 9:12.]

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 accom- [422]

plished 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.

[Revelation 22:12.]

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 scape-goat 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 scape-goat. 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 scape-goat 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.