The scripture which above all others had been both the foundation and the 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. But 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?
(HF 252.1)
God had led His people in the great advent movement. He would not permit it to end in darkness and disappointment, reproached as false and fanatical. Though many abandoned their reckoning of the prophetic periods and denied the movement based thereon, others were unwilling to renounce points of faith and experience sustained by the Scriptures and the Spirit of God. It was their duty to hold fast the truths already gained. With earnest prayer they studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they examined more closely the subject of the sanctuary.
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They learned that there is no Scripture evidence sustaining the popular view that the earth is the sanctuary; but they found a full explanation of the sanctuary, its nature, location, and services:
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“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 shewbread; 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 cherubims of gold shadowing the mercy seat.” Hebrews 9:1-5.
(HF 252.4)
The “sanctuary” 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. The tabernacle was a structure of great magnificence. Besides the outer court, the tabernacle itself consisted of two apartments called the holy and the most holy place, separated by a beautiful curtain, or veil. A similar veil closed the entrance to the first apartment.
(HF 253.1)
In the holy place was the candlestick on the south with its seven lamps giving light both day and night; on the north stood the table of shewbread. 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.
(HF 253.2)
In the most holy place stood the ark, a chest overlaid with gold, the depository of the Ten Commandments. Above the ark was the mercy seat surmounted by two cherubim wrought of solid gold. In this apartment the divine presence was manifested in the cloud of glory between the cherubim.
(HF 253.3)
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 in A.D. 70. This is the only sanctuary on earth of which the Bible gives any information, the sanctuary of the first covenant. But has the new covenant no sanctuary?
(HF 253.4)
Turning again to the book of Hebrews, the seekers for truth found that a second or new covenant sanctuary was implied in the words already quoted: “Then verily the first covenant had also ordinances of divine service, and a worldly 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.
(HF 254.1)
Here is revealed the sanctuary of the new covenant. The sanctuary of the first covenant was pitched by Moses; this is pitched by the Lord. In that sanctuary 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.
(HF 254.2)
The tabernacle built by Moses was made after a pattern. The Lord directed: “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.”“Look that thou make them after their pattern, which was showed thee in the mount.” The first tabernacle “was a figure for the time then present, in which were offered both gifts and sacrifices”: its holy places “patterns of things in the heavens.” The priests served “unto the example and shadow of heavenly things.”“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.” Exodus 25:9, 40; Hebrews 9:9, 23; 8:5; 9:24.
(HF 254.3)
The sanctuary in heaven is the great original of which the sanctuary built by Moses was a copy. The splendor of the earthly tabernacle reflected the glories of that heavenly temple where Christ ministers for us before the throne of God. Important truths concerning the heavenly sanctuary and man’s redemption were taught by the earthly sanctuary and its services.
(HF 254.4)
The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth. 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 beheld 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.
(HF 255.1)
Again, “The temple of God was opened,” and he looked within the inner veil upon the holy of holies. Here he beheld “the ark of his testament,” represented by the chest constructed by Moses to contain the law of God. Revelation 11:19.
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Thus those studying the subject found proof of the existence of a sanctuary in heaven. John testifies that he saw it in heaven.
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In the temple in heaven, in the most holy place, is God’s law. The ark that enshrines 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 redemption, a union that fills all heaven with wonder. This is the mystery of mercy into which angels desire to look—that God can be just while He justifies the repenting sinner, that Christ could stoop to raise multitudes from ruin and clothe them with the spotless garments of His own righteousness.
(HF 255.4)
The work of Christ as man’s intercessor is presented in Zechariah: “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.” Zechariah 6:12, 13.
(HF 255.5)
“He shall build the temple of the Lord.” By His sacrifice and mediation Christ is the foundation and builder of the church of God, “the chief corner stone; in whom all the building fitly framed together groweth into an holy temple in the Lord.” Ephesians 2:20, 21. “He shall bear the glory.” 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 for ever and ever.” Revelation 1:5, 6.
(HF 256.1)
He “shall sit and rule upon his throne; and he shall be a priest upon his throne.” 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 a kingdom of which “there shall be no end.” Luke 1:33. As priest, Christ is now set down with the Father in His throne. Upon the throne is He who “hath borne our griefs, and carried our sorrows,”“in all points tempted like as we are, yet without sin,” that He might be “able to succor them that are tempted.” Isaiah 53:4; Hebrews 4:15; 2:18. The wounded hands, the pierced side, the marred feet, plead for fallen man whose redemption was purchased at such cost.
(HF 256.2)
“And the counsel of peace shall be between them both.” The love of the Father is the fountain of salvation for the lost race. Said Jesus to His disciples, “The Father himself loveth you.” God was “in Christ, reconciling the world unto himself.”“God so loved the world, that he gave his only begotten Son.” John 16:27; 2 Corinthians 5:19; John 3:16.
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The “true tabernacle” in heaven is the sanctuary of the new covenant. At the death of Christ the typical service ended. As Daniel 8:14 is fulfilled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant. Thus the prophecy, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” points to the sanctuary in heaven.
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But what is the cleansing of the sanctuary? 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.
(HF 257.1)
The cleansing in the real service must be accomplished with the blood of Christ. “Without shedding of blood is no remission.” Remission, or putting away of sin, is the work to be accomplished.
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But how could there be sin connected with the sanctuary in heaven? This may be learned by reference to the symbolic service, for the priests on earth served “unto the example and shadow of heavenly things.” Hebrews 8:5.
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The ministry 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 and, placing his hand upon the victim’s head, confessed his sins, in figure transferring them from himself to the innocent sacrifice. The animal was then slain. “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 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 law that the sinner had transgressed. By this ceremony the sin was transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place, but the flesh was then eaten by the priest. Both ceremonies symbolized the transfer of sin from the penitent to the sanctuary.
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Such was the work that went on throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work became necessary for their removal.
(HF 258.1)
Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. Two kids of the goats were brought and lots were cast, “one lot for the Lord, and the other lot for the scapegoat.” Verse 8. The goat for the Lord was slain as a sin offering for the people, and the priest was to bring his blood within the veil and sprinkle it before the mercy seat and also upon the altar of incense before the veil.
(HF 258.2)
“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 16:21, 22. The scapegoat came no more into the camp of Israel.
(HF 258.3)
The ceremony was designed to impress the Israelites with the holiness of God and His abhorrence of sin. Every man was required to afflict his soul while this work of atonement was going forward. All business was laid aside, and Israel were to spend the day in prayer, fasting, and searching of heart.
(HF 258.4)
A substitute was accepted in the sinner’s stead, but the sin was not canceled by the blood of the victim; it was transferred to the sanctuary. By the offering of blood the sinner acknowledged the authority of the law, confessed his transgression, and expressed his 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. He sprinkled the blood of this offering upon the mercy seat, directly over the law, to make satisfaction for its claims. Then, as mediator, he took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat, he in figure transferred all these sins from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people.
(HF 258.5)
What was done in type in the ministration of the earthly sanctuary, is done in reality in the heavenly sanctuary. After His ascension our Saviour began His work as our high priest: “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.
(HF 259.1)
The ministration of the priest in the first apartment, “within the veil” which separated the holy place from the outer court, represents the work on which Christ entered at His ascension. The priest in the daily ministration presented 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, with the fragrance of His own righteousness, the prayers of penitent believers. Such was the ministry in the first apartment of the sanctuary in heaven.
(HF 259.2)
Thither the faith of Christ’s disciples followed Him as He ascended. Here their hopes centered, “which hope we have 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 for ever.”“By his own blood he entered in once into the holy place, having obtained eternal redemption for us.” Hebrews 6:19, 20; 9:12.
(HF 259.3)
For eighteen centuries this work continued in the first apartment of the sanctuary. The blood of Christ secured pardon and acceptance with the Father in behalf of penitent believers, 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 men is completed there is a work of atonement for the removal of sin from the sanctuary. This began when the 2300 days ended. At that time our High Priest entered the most holy to cleanse the sanctuary.
(HF 260.1)
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 sanctuary was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is accomplished by the removal, or blotting out, of the sins there recorded. But before this can be accomplished there must be an examination of the books of record to determine who, through repentance 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—prior to the coming of Christ, for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.
(HF 260.2)
Thus those who followed the light of the prophetic word saw that, instead of coming to the earth at the termination of the 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.
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When Christ by virtue of His blood removes the sins of His people from the heavenly sanctuary at the close of His ministry, He will place them upon Satan, who 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.
(HF 260.4)