Exploring the Heavenly Sanctuary: Understanding Seventh-day Adventist Theology

Copyright © Marc Rasell 2009 All Rights Reserved

Acknowledgements

Unless otherwise noted, all Scripture verses are from the King James Version, 1611 (Authorized Version) Copyright status: Crown copyright (UK).

Scripture quotations marked (NIV) are taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide.

Scripture quotations marked (GNB) are from the Good News Bible © 1994 published by the Bible Societies/HarperCollins Publishers Ltd UK, Good News Bible © American Bible Society 1966, 1971, 1976, 1992. Used with permission.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.

Contents

Introduction

Chapter 1 Enduring Persecution

Chapter 2 The Danger of Drifting

Chapter 3 A Sabbath Rest

Chapter 4 The Immutability of Christ’s Priesthood

Chapter 5 A Temple in Heaven

Chapter 6 Garbage Collection

Chapter 7 The Metal Man

Chapter 8 Beasts from the Sea

Chapter 9 An Attack on God’s Sanctuary

Chapter 10 Biblical Mathematics

Chapter 11 History Repeated

Chapter 12 The City of God

Epilogue

My Testimony

Further Information

Chapter 4 The Immutability of Christ’s Priesthood

The order of Melchizedek

Jesus is presented as a priest of the order of Melchizedek (Hebrews 5:6, 10). Melchizedek, the king of Salem, was also a priest of God Most High (Hebrews 7:1). He met Abraham after his victory in battle (Genesis 14:18-20) and Abraham gave him a tithe of the plunder. Melchizedek is used by Paul as a type of the priesthood of Jesus. No genealogy is given for Melchizedek and likewise Jesus had no beginning. Jesus’ priesthood was not based on ancestry but on His indestructible life (Hebrews 7:16); His priesthood was confirmed by God’s oath (Hebrews 7:21) and never ends because Jesus’ life is eternal. The result of this priesthood is that Jesus is able to save us completely; He is holy and blameless and in comparison to animal sacrifices He is the ultimate sacrifice (Hebrews 7:25-27). Under the old system a high priest was selected to offer sacrifices for the sins of the people, and being a sinner himself had to offer sacrifices for his own sins (Hebrews 5:1). This cannot be said of Christ, who did not need to offer a sacrifice for His own sins because He lived a sinless life (John 8:46). The order of Melchizedek is presented as being superior to the Aaronic priesthood. The Hebrews no longer needed earthly priests, as they now had a superior one in heaven.

Christ was called by God to be a high priest; it was not something He could take upon himself. Today we recognise that those who minister for God must be called by God; no one can take such an honour upon oneself. The nature of ministry is that is calls for sacrifice and service, a true shepherd must be willing to lay down his life for the sheep. Peter calls for the shepherds of the flock to be willing to serve, not greedy for money nor lording power over their flock but being an example to them (1 Peter 5:2-4). Then when the Chief Shepherd appears they will be rewarded with a crown that does not fade away, their treasure will be in a secure place where rust does not corrode and moths do not eat away (Matthew 6:19-20).

Christ’s priesthood was different from all who came before Him, because by His sufferings, prayers and tears He was made perfect and became the author of salvation (Hebrews 5:9). We need to remember that the whole of Christ’s life made up the measure of our salvation: His example, teachings, healings and sufferings all contributed to make the perfect sacrifice. No other high priest could claim to have become the author of eternal salvation. It was a feat of monumental proportions, a victory whose results will never be fully comprehended by created beings, a plan so deeply laid that it is still only dimly understood, yet it reveals the boundless love of God. All who believe in Christ are called to be ministers, because we are a priesthood of believers (1 Peter 2:5, 9). It would be well for us to consider how much are we willing to sacrifice for His cause and how many souls have been influenced to accept Christ through our example?

The certainty of the gospel

Paul now wants to move beyond the basics, the milk of the word, to something more substantial (Hebrews 5:13-6:1). What is this teaching which is deeper than repentance, faith, baptism, the resurrection of the dead and the judgement? Before he tells us he warns of the danger of having once known the gospel only to fall away (Hebrews 6:6). The figure of a fruitful land is compared to one which produces only thorns and is destined to be burned. The rain falls on both types but the final outcome is in total polarity. To fall away is to invite destruction; Paul reassures his readers that he hopes this will not be their fate. God’s promise is certain, because when God swears by Himself there is no greater security that what He has promised will be fulfilled (Hebrews 6:18). This is the certainty which we have, an anchor for the soul, firm and secure, which enters the sanctuary behind the curtain where Jesus went on our behalf before us (Hebrews 6:19-20). The Hebrews were looking back to the temple and its rites but Paul is pointing them to another place which is in the very presence of God.

The blood of bulls and goats were not sufficient to save the soul (Hebrews 10:4). Only one thing could cleanse the conscience which is the blood of Christ (Hebrews 9:14). There is no merit in human works, sacrifices, penances, pilgrimages, man only needs Christ to be saved. And this is offered with the highest security in the universe, God’s own promise. To doubt God can forgive our sins is to call God a liar, we need to let go of our fears and come boldly to the throne. However, this assumes we come confessing our sins, for to approach the throne presumptuously without blood or confession would only invite the destruction of the high handed sinner (Num. 15:30). For the penitent there is mercy at the mercy seat, yes we have broken His law but through the blood of Christ we can approach God by a new and living way. Jesus stands as our High Priest to intercede for us when we fall. We have a Friend in heaven who longs to save us if only we will trust in Him and His words.

Within the veil

In Hebrews 6:19-20, Paul assures us that Christ has entered within the veil, into the presence of God. The Hebrews were looking back to the animal sacrificial service where access to the direct presence of God was only granted once a year, and only to the high priest in the inner most sanctum. By contrast, in the new system there are no such limitations; Christ has direct access to God continually on our behalf. By His death on the cross, He has provided us a way for us through faith into the presence of God. Paul likens the veil of the tabernacle to the body of Christ (Hebrews 10:20); as Christ’s body was torn upon the cross so the veil separating the Holy Place from the Most Holy Place in the earthly tabernacle was now gone, a new and living way has been made for us to enter the direct presence of God. It is significant that at Christ’s death this veil was torn in half (Matthew 27:51) signifying that the old system no longer had a viable function. The Passover Lamb had been sacrificed on Calvary to provide atonement for the sins of the whole world. No longer would access to God’s presence be limited, no longer would men need to offer the blood of animals to obtain forgiveness. A new era had dawned; man’s salvation was secured for those who would avail themselves of its merits. The love of God had been demonstrated and in His mercy, God had paid the price for man’s redemption.

The Hebrews were in danger of drifting and making a shipwreck of their faith by focusing on an obsolete system. An anchor had been provided within the veil for their salvation that could not be moved because it is based on the unshakable promises of God. The Hebrews needed such an anchor to stop them from being destroyed on the rocks of ritual legalism; they needed to focus on Jesus their High Priest. Offering ritual sacrifices was not the solution, only Christ could save them and give them the spiritual security they needed to guide them through the storms of life.

Day of Atonement allusions

Some scholars believe that Hebrews 6:19-20 uses language reminiscent of the Day of Atonement. In the Jewish mind, the Day of Atonement has strong connotations with the day of judgement[i]. According to Jewish tradition, on that day God sits on His throne and judges the world. The record books are opened, every one passes before Him and their destiny is sealed[ii]. In the Book of Hebrews the judgement is spoken of as a future event (Hebrews 9:27-28), so it seems unlikely that Paul had in mind the complete fulfilment of the Day of Atonement rite, if indeed that is what he was referring to. Certainly on that day, the Lord’s goat was slain which pointed to the death of Christ. However, this would not exhaust the full meaning of the rite[iii] because the day of judgement was still in the future. The sanctuary symbols tend to have a three fold application[iv] as illustrated in the following list:

The Temple

Christological: Christ is a temple (John 2:19-22)

Ecclesiological: The church is a temple (Eph. 2:21-22)

Eschatological: The heavenly temple is cleansed (Daniel 8:14, 26)

Passover and Feast of Unleavened Bread

Christological: Jesus the Passover Lamb is slain, provision is made for the removal of sin (Matthew 26:27-28)

Ecclesiological: The church is sanctified by the removal of the leaven of sin (1 Cor. 5:7)

Eschatological: We celebrate the supper of the Lamb, sin is finally removed (Rev. 19:7-9; 14:4-5)

Pentecost

Christological: Jesus is anointed by the Holy Spirit (Matthew 3:16-17)

Ecclesiological: The early rain is poured out on the church (Joel 2:23; Acts 2)

Eschatological: The latter rain is poured out on the church (Joel 2:23; Rev. 18:1)

The Day of Atonement

Christological: The Lord’s goat is slain (Lev. 16; Hebrews 9:25-26)

Ecclesiological: The church is cleansed/purified at the end of time (Malachi 3:2-3)

Eschatological: The heavenly temple is cleansed and the universe is cleansed of sin (Daniel 8:14; Rev. 11:19; 20)

Tabernacles

Christological: God was with us in Jesus (John 1:14)

Ecclesiological: Christ is among us through the Spirit (John 15:26; Matt. 18:20)

Eschatological: We will tabernacle with God in the New Jerusalem and the New Earth (Rev. 21-22)

The Priesthood

Christological: Christ became our High Priest by His death (Heb. 5:7-10)

Ecclesiological: Christ intercedes on our behalf in the heavenly temple (Hebrews 7:25)

Eschatological: Christ ministers in the Most Holy Place before returning to earth (Rev. 11:19)

Some scholars have insisted that the Day of Atonement was completely fulfilled at the cross and see no future application. While we can affirm an initial fulfilment of the Day of Atonement at the cross, the main fulfilment was still to come. In the history of the church most heresies were not errors but taking something that was true to such an extreme that it denied another equally important truth. The controversies over the nature of Christ led people to take extreme positions, some denied the humanity of Christ, others His divinity. The truth was simply that He was both fully God, fully man, and yet one person. We can see an initial fulfilment[v] of the Day of Atonement in the death of Lord’s goat. However, the main emphasis on that day was the final blotting out of sin on the day of judgement. The truth that Christ is central to our salvation should not lead us to presumption. There is a future judgement (Heb. 9:27) when our faith will be tested to see if it is genuine. Faith is more than an intellectual exercise. To merely say Lord, Lord and not do what God says is not sufficient (Luke 6:46; Matthew 7:21). We must assume the position of the penitent worshipper who humbles himself before God, rather than the proud Pharisee who prided himself on his achievements (Luke 18:10-14).

Chapter 5 A Temple in Heaven

The heavenly command centre

The Book of Hebrews describes a temple which the Lord has built which is not of our creation (Hebrews 8:1-2; 9:11, 24) and is therefore superior to anything man has ever made or can conceive of. It is presented as being in heaven (Hebrews 8:5) and thus superior to the earthly tabernacle which was made by human hands. Many try to explain this temple away metaphorically by arguing that it is not a literal temple but just symbolic language to represent heavenly realities. To find out whether this is true we need to examine the Biblical basis for a literal temple.

The Hebrew word “tabnit” is used for the pattern which was given to Moses to construct the tabernacle. In most cases a “tabnit” is based upon a real three dimensional object[vi]. An example of this is when king Ahaz saw an idolatrous altar in Damascus and wanted a copy of it made at home in the temple precincts, so he got a “pattern” (tabnit) made of the original so that one could be reconstructed at home (2 Kings 16:10). This would suggest that behind the “tabnit” is a real temple in heaven. Because Moses was given a pattern or blueprint for his tabernacle (Exodus 25:9, 40) with two apartments and corresponding furniture, this suggests a similar building exists in heaven.

There are many references to the heavenly temple/sanctuary in the Hebrew Bible (e.g. Psalm 11:4; 2 Sam 22:7; Psalm 18:6; Micah 1:2; Habakkuk 2:20; Psalm 102:19; Psalm 150:1) which suggests that it is a real place. The influence of Greek and Platonic philosophy which teaches that material things are inferior has tended to lead us to regard the descriptions of the heavenly temple as mere metaphorical language. Often people picture heaven as some sort of ethereal place. However, the Biblical view of the material world is different, when God created the earth He said it was very good (Genesis 1:31). No matter how alien it is to our thinking, if a literal understanding of the heavenly temple is supported by the Scriptures then we may have to concede that Platonic philosophy is not the best way to interpret the Bible.

The tabernacle (and the temples which replaced it) resembled the one in heaven and was an access point to the heavenly temple. Isaiah had a vision of God’s throne while in the earthly temple (Isaiah 6:1-7). This vision suggests that there was a link between the two temples; a prayer offered in the earthly temple would only be effective if heard from God in heaven. The heavenly temple is also a place of worship for angels. Here God gives instructions, receives earthly prayers and responds to them[vii]. It is in effect the heavenly control room of the universe where the great plan of salvation is taking place.

We can affirm the reality of the heavenly temple from the Biblical usage of the Greek terms “typos” and “antitypos”. A type is used for a symbol which points forward to an antitype which is the fulfilment[viii]. For example, animal sacrifices were a type of Christ who is the antitypical Lamb of God (John 1:29). Whenever a type is used in the Scriptures, the antitype or fulfilment is real and superior, or more intense that the type[ix] as shown by these examples:

i. Adam is a type of Christ, the second Adam (1 Corinthians 15:45; Romans 5:14)

ii. The Flood is a type of baptism (1 Peter 3:18-22)

iii. The Exodus is a type of the church delivered from slavery to sin (1 Cor. 10:1-14)

There is no suggestion that the types or antitypes are not real, such an interpretation runs contrary to Biblical typology. Because the antitypes are real, we would expect the heavenly temple to be real also. If we deny this, we might also have to deny that Christ is a real person, and once we enter this slippery slope there is no telling where it might lead. If we spiritualise away the temple, we could equally spiritualise away the law and say people no longer need to literally get married, provided they love each other. Such thinking leads to lawlessness and anarchy and in the end proves to be unworkable.

Having looked at the use of the word “tabnit” and Biblical typology, we can conclude that the heavenly temple must be real. However, we must not assume that the heavenly reality is identical to its earthly shadow. We need to bear in mind that the reality is greater and more superior to its shadow which implies some differences. We would not expect a person to be identical to his shadow! We need to strike the right balance between denying the existence of the heavenly temple on one hand, and trying to make it correspond exactly to its shadow on the other. The truth lies somewhere in between these two positions of a metaphorical interpretation and a strictly literal interpretation. While we can affirm the reality of the heavenly temple, we would not suggest that animal sacrifices are taking place there, clearly there has to be some differences to the wilderness tabernacle.

Christ’s ministry in the heavenly temple

In the heavenly temple Jesus our High Priest is ministering on our behalf, pleading the merits of His blood for repentant sinners (Hebrews 7:25). Christians tend to think of the temple services as becoming obsolete at the death of Christ; however, we find that they continued in a new form in heaven after His ascension with Christ as the Priest and Sacrifice.

The Old Covenant had its regulations and temple, now we are in a New Covenant which implies that the old is obsolete (Hebrews 8:13). Clearly there had to be a change in the temple services and rites because a new priesthood and sacrifice had been instituted to supersede the old one. There had to be a change in the laws regulating the temple but not in the moral code because in the New Covenant the law is written in the hearts of the believers (Hebrews 8:10). New Covenant believers are not free to murder or steal; such a concept is ridiculous and would make the gospel meaningless. Christ came to set us free from the power of sin, not to set us free to live a life of sin.

It is sound to draw lessons from the wilderness tabernacle because the Apostle Paul did so[x]. He drew the lesson that while the first tabernacle was standing, the way into the “holy places” (ta hagia) had not been revealed (Hebrews 9:8). The phrase “ta hagia” has often been mistranslated as the Most Holy Place. The phrase is generally used in Scripture to designate the sanctuary as a whole[xi]. If Paul had wanted to specify the Most Holy Place he could have used the term “holy of holies” (hagia hagion). Therefore Paul is saying that the way into the heavenly temple was not disclosed while the first tabernacle was still standing. This means that the New Covenant temple was not inaugurated until the Old Covenant and its associated temple ceased to have a viable function. The ascension of Christ represents the changeover between the two systems.

At the inauguration of the tabernacle everything was sprinkled with blood (Hebrews 9:21), and in a similar manner when Christ inaugurated His temple, He entered with His own blood (Hebrews 9:12). The fact that the heavenly temple needs cleansing is indicated in Hebrews 9:23. The blood of Christ is much more effective than animal blood because it can cleanse our conscience (Hebrews 9:14). It is also superior because this sacrifice did not need to be repeated (Hebrews 10:1-4, 10). The blood of animals was merely a symbol of the all availing blood of Christ, which cleanses not just the outside but also the inside of the cup (Matthew 23:26).

We live in a throw away society where things wear out and have to be replaced. Here we have something that does not wear out with the passing of time. When we buy a new car we are proud of it, but with the passing of years it decays until we need a new one. Jesus said to them, “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:35)

We need to learn that there is no merit in repeated penances or pilgrimages, man only needs the all sufficient sacrifice of Christ. He has paid the price for your sins, and it is an unrepeatable sacrifice. Sometimes when people confess their sins they are tempted to believe that God has not forgiven them and keep on asking for forgiveness. We need to learn to trust in God’s Word, the unrepeatable sacrifice has been made for our sins, so there is no need to keep on repeating our petitions for forgiveness for already atoned for sins. By doing this we cast doubt on God’s Word and grieve our heavenly Father by not trusting in Him.

The New Covenant is likened to an inheritance that is given by means of a will (Hebrews 9:16-18). We are familiar with the process when someone dies, leaving his or her estate as expressed in their last will and testament. Families can get involved in squabbles over who gets what and why one got more than another. Sometimes the disputes can be so bad that people don’t speak to each other for years. Thankfully with Christ’s will, which came into effect at His death on the cross, we can all equally inherit eternal life. For those who have given up worldly wealth to serve Christ, it is a comfort to know that they have a far greater inheritance kept for them in heaven (1 Timothy 6:18-19). Like Jacob they have chosen the spiritual inheritance and will receive the blessing, on the other hand Esau traded his birthright for a bowl of soup which was soon gone. How many souls in this world are doing the same thing, sadly giving up their eternal inheritance for some filthy lucre which will soon perish (Matthew 6:19-20; 1 Timothy 3:3).

Christ’s ministry is superior in that He did not enter a temple on earth, but rather into heaven itself (Hebrews 9:24); this was not a copy but the reality in God’s presence. Paul had already established that there is a temple in heaven (Hebrews 8:5); he is now showing its superiority because it is in heaven rather than on earth. Christ did not have to offer repeated sacrifices but was sacrificed once to do away with sin, and will appear a second time to bring judgement and salvation to those who eagerly wait for him (Hebrews 9:28). The Greek word used here is “apekdechomai” which mean to wait eagerly or to continue in a state until an event occurs[xii]. This suggests that those who wait for Christ need to be in a state of waiting, watching and praying for His return. Today in the Christian world, how many are truly waiting for His return in eagerness?

The message for the Hebrews was clear, a new and living way had been opened for them into the heavenly temple by the blood of Christ (Hebrews 10:19). Paul uses the symbol of the curtain in the tabernacle as a symbol of that new and living way into the presence of God (Hebrews 10:20). We can now draw near to God in full assurance, our consciences cleansed, our bodies washed (Hebrews 10:22). What comfort and assurance these words bring to guilt and fear ridden souls clinging to dead works in an attempt to gain God’s favour; we can be set free from our fears and enter the presence of God! However, this is not a license to sin, for if we deliberately keep on sinning no sacrifice remains (Hebrews 10:26), for then we are treating the blood of Christ as an unholy thing. The Hebrews needed to persevere, to continue to meet together (Hebrews 10:25) and remember that soon they would receive their reward when Jesus returned (Hebrews 10:35-38).

The heavenly temple in the book of Revelation

Before considering the heavenly temple in the book of Revelation we need to understand the basic geography of the wilderness tabernacle. In the tabernacle there were two apartments, the Holy Place and the Most Holy Place (Hebrews 9:1-5). In the Holy Place was the lampstand, table of shewbread and the altar of incense. Behind the inner veil was the Ark of the Covenant containing the Ten Commandments. On top of the ark was the mercy seat, and here the divine Presence was manifested between the cherubim. Once a year the high priest would enter the Most Holy Place with the blood of a sacrifice to make atonement for the sanctuary (Leviticus 16:16). It should be noted that the wilderness tabernacle and the earthly temples that replaced it were all essentially built upon the same pattern and teach the same message[xiii]. The all faced east, had a court, Holy Place and Most Holy Place. The basic furniture was the same and they had similar structural features, such as the Most Holy Place being a perfect cube.

[see printed version for illustration]

In the book of Revelation we are given a glimpse of the actual heavenly temple! Here we are not dealing with a shadow or parable but with the reality as John is given a vision of the true tabernacle which God pitched in heaven. We are dealing with a structure so vast and glorious that human words fail to fully capture its glory. Here we find the throne of God (Revelation 4:2) and a door into heaven (Revelation 4:1); this suggests we are looking into the temple in heaven. There is a reference to seven blazing lamps before the throne of God (Revelation 4:5; Zech. 4), and Jesus the Lamb slain from the foundation of the world (Rev. 5:6). We also see bowls of incense mingled with the prayers of the saints (Rev. 5:8). As a rule of thumb when sanctuary images are pictured in heaven they represent literal objects[xiv]. The symbols and the language used in Revelation chapters four to five suggest to us that this is the Holy Place in the heavenly temple where Jesus began His high priestly ministry of intercession after His ascension. It was in the Holy Place that the altar of incense was placed, along with the seven branched lampstand.

The heavenly temple is described as “ta hagia” in the book of Hebrews which means holy places (plural); this suggests that there must be two apartments in the heavenly sanctuary. If the Holy Place was not used in heaven it would be odd for there to be a redundant room in heaven that was never used. If Christ had gone straight into the Most Holy Place to begin His intercessory ministry, there would have been no need for a Holy Place in heaven. The phrase “ta hagia” confirms that just as there were two apartments and phases in the earthly tabernacle there must also be two apartments and phases in the heavenly one. The movement of Christ from the Holy Place to the Most Holy Place is clearly portrayed in the Book of Revelation which corresponds to the annual feast days[xv]:

A. Rev. 1:12-20 Christ among the churches EARTH

B. Rev. 4-5 inauguration of the heavenly temple HOLY PLACE

C. Rev. 8:3-5 intercession HOLY PLACE

D. Rev. 11:19 judgement MOST HOLY PLACE

C’. Rev. 15:5-8 end of intercession

B’. Rev. 19:1-10 absence of heavenly temple

A’. Rev. 21:1-22:5 God tabernacles with man NEW EARTH

Spring feasts:

The death, resurrection and ascension of Christ: Passover, Unleavened Bread, First Fruits (1 Cor. 5:6-8; 15:23; John 19:31-37)

Outpouring of the Holy Spirit: Pentecost (Acts 2; Joel 2:23)

Autumn feasts:

Judgement begins: Feast of Trumpets, Day of Atonement (Rev. 14:6-7; 20; Daniel 8:14)

Celebration in the New Earth: Feast of Tabernacles (Zech. 14:16; Rev. 21-22)

This demonstrates the two phases of Christ’s ministry in the heavenly sanctuary, beginning with intercession and ending with judgement which ushers in the New Earth. The movement of Christ from earth to heaven and back again can also be seen. What is interesting is that this corresponds with the annual feast days which prophetically point to Christ’s first and second coming. The spring feasts were fulfilled at the death of Christ and His resurrection, and the autumn feasts are fulfilled at the second coming of Christ and the ushering in of His kingdom.

From our study of Revelation, it is clear that Jesus entered the Holy Place at His ascension. One objection to this is that in the wilderness tabernacle the Presence of God usually resided in the Most Holy Place and Scripture informs us that Jesus ascended to the right hand of God. While it is true that the Presence of God was normally associated with the Most Holy Place in the wilderness tabernacle, the Lord also appeared to the people in the Holy Place and at the door of the tabernacle (Ex. 29:42-44; 30:6-7, 35-36). Paul in the Epistle to the Hebrews suggests a number of differences between the earthly and heavenly sanctuary, but in each case he gives a Scripture to support it[xvi] (Psalm 110:4 for the new priesthood, Psalm 40:6-8 for the new sacrifice, Jeremiah 31:31-34 for the new covenant, Exodus 25:40 for the superior heavenly sanctuary). The differences that Paul outlines in the Epistle to the Hebrews are as follows:

i. Sinful mortal priests -> Sinless immortal Priest

ii. Ineffective blood of animals offered repeatedly -> Effective blood of Christ offered once for all

iii. Old Covenant promises -> Better promises

iv. Earthly temple a shadow or copy -> Heavenly temple the original, built by God

v. Direct access to God’s Presence limited to the high priest once a year in the Most Holy Place -> Direct access to God through Christ continually

In the wilderness tabernacle direct access to God’s Presence was provided only to the high priest, and only on the Day of Atonement in the Most Holy Place. However, according to Paul, access to God in the heavenly temple is not limited; Jesus has direct access to God continually. The concept of movement is found in the vision of Daniel 7:9-10 where the throne of God is pictured with wheels and fire proceeds from it, then the Ancient of Days takes His seat[xvii]. Revelation chapters four to five give us the Biblical evidence to conclude that in heaven, God’s presence is not confined to the Most Holy Place. He is free to move from one apartment to another without restriction. This is a departure from the wilderness type but it is based on Scripture and shows how the heavenly sanctuary is greater than its shadow which is what we would expect. Revelation shows us how Jesus moves from the Holy Place to the Most Holy Place in the two phases of His ministry there, all the time being in the presence of God.

Another objection to Jesus beginning His ministry in the Holy Place is Hebrew 6:19-20 which appears to suggest that Jesus went into the Most Holy Place after His ascension. We need to bear in mind that Paul used the wilderness tabernacle as a parable or figure (Hebrews 9:9 Gk. “parabole”[xviii]). He never tells us what is inside the heavenly temple except that it exists and that Jesus is ministering there on our behalf. While on the one hand he does not deny the existence of that temple or that it is a real place, he simply does not go into the details. His concern was about showing to the Hebrews that they now had direct access to God through Christ. Whereas before the people had no direct access to God, now they do! The phrase “within the veil” is used symbolically to give an assurance of direct access to God to believers who previously only had indirect access[xix]. Christ entered into the presence of God as symbolised by the earthly high priest’s entrance on the Day of Atonement[xx]. The Epistle does not address the issue of where Christ is in heaven; rather it is comparing the old system with the new in terms of access to the presence of God. When Paul does speak about the heavenly temple he simply states that Christ entered the “holy places” (ta hagia) and is now in the presence of God. The Epistle does not tell us what is inside the heavenly temple, for that we have to look to the Book of Revelation.

The second apartment ministry was still future in the time of Paul and John, they both speak of a future judgement to come associated with the return of Christ (2 Corinthians 5:10; 1 John 4:17). Revelation makes it clear that this judgement begins prior to the return of Christ (Revelation 14:7) when a message is given to the world that the hour of judgement has come (in the present tense)! This would suggest that at some point in history before Christ returns He will begin the Most Holy phase of His ministry which will involve judgement before returning to earth. This is to be expected because when He returns He will come with His rewards (Matthew 16:27; Revelation 22:12). The message for us is that while great provision has been made for our salvation and we need not live in fear, neither should we be complacent because it is easy to drift. We always need to keep our focus on our High Priest and make sure our anchor is holding firm. A time will come when all will have to face the judgement (Hebrews 9:27) and be judged by the moral precepts of the law (James 2:11-12), but for those who recognise their sinfulness and cling to Christ as their refuge, His blood will cover all their wrongdoings; nothing else can take its place.

Chapter 6 Garbage Collection

The defilement and cleansing of the heavenly temple

In many countries people are used to the sight of rubbish trucks collecting dustbins or rubbish sacks from people’s homes and taking them away to be buried or incinerated. Landfill sites are a contentious issue as they can pollute the ground for centuries to come. I know of a place which used to be a landfill site that is now a grassy field that has a metal pipe emerging from the ground to release the gas that builds up from time to time!

Man does not have a good record of keeping the earth clean or preserving it; once beautiful landscapes have become scarred beyond recognition, never again to be restored. Looking at ancient pictures of landscapes and comparing them to how man has developed them today leaves a lot to be desired. Despite the best efforts of new green recycling policies man is continually destroying the earth. What is man’s record like when it comes to spiritual matters? Surprisingly the book of Leviticus also presents a picture of garbage collection!

When someone committed a sin and repented of it, he would bring a sacrificial animal to be slaughtered (Leviticus 5:5-6, 10). He would confess his sin, then the priest would make atonement for him and he would be forgiven. During this rite the guilty person would lay his hands on the animal signifying transference of guilt to the innocent animal (Leviticus 4:29; 16:21). The laying on of hands is used in the Bible to signify transfer[xxi]: such as to transfer guilt to a blasphemer before stoning him (Lev. 24:14), or when installing someone in a new office (Num. 27:18; 8:10; 1 Tim. 4:14), in the giving of the Holy Spirit (Acts 8:18), and it is also used for healings (Mark 9:18; 16:18; Acts 28:8).

In the sacrificial rites we have a picture of Jesus, the Lamb of God who came to take away the sins of the world (John 1:29). The paradox[xxii] is that the One who was totally innocent was counted as guilty so that the guilty would be counted as innocent. A strange transfer took place in the sacrificial service, the guilty escaped death by the death of the innocent lamb. Jesus voluntarily offered to take our place and suffer because of His great love for us (Hebrews 10:5-7; John 10:15-17). Nevertheless, His death was a great injustice. On the cross, Jesus endured supernatural sufferings as the wrath of His Father fell on Him. He now stood in the place of condemned sinners and felt the awful desolation of the lost. Jeremiah said, “The harvest is past, the summer is ended and we are not saved” (Jeremiah 8:20). Jesus in His agony exclaimed, “My God, My God, why hast thou forsaken me” (Matthew 27:46) in fulfilment of Psalm 22:1. Surrounded by a legion of evil angels[xxiii], betrayed, rejected by His own people and cut off from God, Jesus perished because of God’s love for mankind. A mysterious interchange happened at the sacrificial offering, the sinner came away innocent and the innocent one bore the guilt of the sinner.

The story is not finished, because either the blood was taken and sprinkled in the tabernacle, or the priest ate some of the flesh (Leviticus 6:30; 10:18). This signified a further transference of sin to God’s sanctuary. So when a repentant sinner confessed his sins, he was polluting God’s temple! It seems strange that something holy can be polluted at the same time, yet God permitted this paradox to exist for a time. God was taking upon Himself and His dwelling the garbage of repentant sinners. Yet even though the tabernacle was defiled it remained holy, just as Jesus remains holy even though He bore our sins. The following illustration shows how sin was transferred to the sanctuary:

Transfer of sin to the sanctuary (Leviticus 10:18)

Eventually the time came for the garbage to be consumed forever; this is where the Day of Atonement came in. God could not allow His sanctuary to be defiled forever and so once a year the sanctuary itself needed to be cleansed (Leviticus 16:16).

For those who were not penitent and sinned rebelliously the only way for cleansing to occur was by the death of the sinner (Leviticus 24:14; Numbers 15:30). This kind of defilement could be considered to be illegal (Leviticus 20:3)[xxiv], therefore no sacrifice was available for this. Any sinner who approaches God’s presence without the blood of Christ is condemned by the law contained in the Ark of the Covenant; if he is penitent then he may obtain forgiveness at the mercy seat by the blood of the Sacrifice.

If someone committed a deliberate sin and was genuinely repentant then forgiveness was possible. A thief who stole and made a false oath could be forgiven if he confessed and returned the goods, adding on a fifth as a penalty (Leviticus 6:2-7). David, who committed murder was forgiven when he repented (2 Samuel 12:13). Manasseh was one of the most wicked kings who ever reigned in Judah; he worshipped idols in the temple, caused his children to pass through the fire (as a sacrifice to an idolatrous god), practised witchcraft, worshipped the stars and slew many righteous people filling Jerusalem with their blood. The rabbis said if Manasseh prayed God would not listen, yet when he turned to the Lord in his distress he was forgiven (2 Chronicles 33:3-19). Some scholars believe that the Day of Atonement was for the purpose of forgiving deliberate sins; however, the Biblical data shows that even deliberate sins could be forgiven immediately by the usual sacrifices, provided there was genuine repentance.

During the Day of Atonement special duties were placed upon the congregation, they had to assemble together, desist from their labours, fast and offer sacrifices (Leviticus 23:23-32) otherwise they would be cut off from the people. All of the sins of the previous year had been transferred to the sanctuary and now these sins were going to be blotted out provided they humbled themselves before the Lord. If any sins were committed on the Day of Atonement, forgiveness was still available through the regular burnt offering (Num. 29:7-11).

You may be tempted to ask, are our sins really forgiven if they have been transferred somewhere else? The Scriptures clearly tell us they are, when we confess our sins they are taken away, God has taken responsibility for them. We are told that God will cast our sins into the depths of the sea and remove them as far as the east is from the west (Micah 7:19; Psalm 103:12). The message is clear that our sins our forgiven, but if we reject Jesus and His blood then finally God will return all our garbage back to us. God will no longer take responsibility for our sins. Can you imaging waking up one day to find all the garbage you’ve ever thrown away sitting outside your house in a huge pile, with all that rotting decay! The good news is that God is more than willing to blot out our sins if we are willing to be made willing to follow Him and accept His plan of salvation. This is in keeping with the principle that, “he that endureth to the end shall be saved.” (Matt. 10:22)

At the close of the Day of Atonement the camp was clean and the priest came out to bless the people in a similar fashion to when the tabernacle was inaugurated (Lev. 9:23)[xxv]. In a similar manner after Christ finishes His work in the heavenly temple, He returns to earth to bless His people and take them to heaven. Then the earth will be cleansed with fire and sin and sinners will be no more, but God’s people will be redeemed and inherit the New Earth.

The rite of the scapegoat on the Day of Atonement symbolised the destruction of Satan. One goat was for the Lord and the other for Azazel which the most ancient Jewish and Christian sources attribute to an evil being[xxvi]. The fact that the Lord is a personal being suggests that Azazel is also a personal being. The rite of the scapegoat was only preformed after the sanctuary had been cleansed (Lev. 16:20). This goat was not sacrificed but led out into the wilderness to perish; it was not a sin offering as the Lord’s goat was (Lev. 16:15-16), rather it says that atonement was made over it (Lev. 16:10). We find a fulfilment of this during the millennium (Revelation 20:1-4) when Satan is bound figuratively to the desolate earth for a thousand years. Then he will be banished from the presence of God and from God’s people, and finally be destroyed. Sin returns to where it originated from[xxvii] and is blotted out.

At the completion of the plan of salvation the universe will once more be in complete harmony with God, all beings will be filled with love for God and one another. The promise of God will now be fulfilled when the lamb will lie down with the lion (Isaiah 65:25). At last the saved will tabernacle with God, He will be their people and will wipe away all their tears (Revelation 21:3-4). Following the Day of Atonement was the Feast of Tabernacles, the most joyous of the year when the harvest had been gathered in. Following God’s judgement there will be great joy in heaven as the saved begin to spend eternity with God. Each day will be more blessed than the previous, the city is made of gold, the tree of life is there which gives immortality and best of all Jesus is there who still carries the scars of His sufferings. Then the saved will realise at what great cost they were saved, and how Jesus left such a glorious place to save them; they will be eternally grateful and happy.

Just as the earthly temple was cleansed it follows that the heavenly one must also be cleansed. At some point in time Jesus must begin His work in the Most Holy Place in heaven, after which He will return to earth. The judgement hour must begin otherwise sin and suffering would never end. When penitent sinners confess their sins, their sins are transferred to the heavenly temple where a record is kept of all confessed sins. Provided the saints remain loyal to God these records will at last be blotted out. The next time you throw out your rubbish remember that your sins pollute God’s temple and that either your sins will be blotted out or if you cling to them you will be blotted out with them!

The high priest had bells on his robe[xxviii] (Exodus 39:26) so when he ministered in the tabernacle the people could follow him by faith while they were praying outside, waiting to find out if their sins had been blotted out[xxix]. In a similar manner we are to follow Jesus by faith as He ministers in the Most Holy Place, confessing our sin, and humbling ourselves before the Lord. Everything is at stake; those who are saved will have the record of their sins blotted out, whereas those who rebel against God’s laws will ultimately be destroyed. Christ’s ministry in the Most Holy Place is of utmost importance to the people of earth.

The hour of judgement places special duties on the congregation[xxx], while the world is eating and drinking to destruction (Matthew 24:38-39), we are called upon to be sober and to restrain our appetites. The sin of this age is gluttony and intemperance; we live in a consumer society where people are lovers of pleasure more than of God, even in the church (2 Tim. 3:4-5)! They see no harm in going to places of amusement and living for the moment, but a day of reckoning is coming when they will be weighted in the balances and found wanting. The rich may be accumulating wealth, but the day is coming when their gold and silver will be corroded and eat their flesh like fire (James 5:2-6). The congregation on the other hand is called to make sacrifices for the Lord, and freely give up their wealth for God’s cause (Mal. 3:7-12). It is by being faithful in small things that we become prepared to face the big crisis that is to come. Our salvation is not to be treated complacently, we are to live godly lives (2 Peter 3:11-12) knowing what is coming on the world. In the time of Nehemiah, following the reading of the law and the celebration of the Day of Atonement[xxxi], there was a great revival among the people. They gathered together to hear the Scriptures, confess their sins and committed themselves to keep God’s law (Nehemiah 8-10). If today the church would follow a similar course, what a revival could take place.

The Hebrews were trying to step back in time to the Old Covenant, but this was a denial of the gospel. Let us not make the same mistake, when Jesus moves into the Most Holy Place we should not try to live as though we were in the past. It is popular in Christian circles to speak about the gospel but not about the law and judgement, but the Most Holy Place brings into view the law and the final judgement. This is not a denial of the gospel but a challenge to cheap grace, and the Lord, Lord theology. When you are in the final lap of a race its time to hit the gas pedal and go all out to cross the finish line!

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[i] Jacques B. Doukhan, Secrets of Revelation: the Apocalypse through Hebrew eyes (Hagerstown, Maryland: Review and Herald Publishing Association, 2002) pp. 134-5, 144

[ii] See “Atonement, Day of” The Jewish Encyclopedia, ed. Isidore Singer (New York: Funk and Wagnalls Co., 1903) p. 286; Morris Silverman, comp. and ed., High Holyday Prayer Book (Hartford, Conn.: Prayer Book Press, 1951) pp. 147, 164 (in Seventh-day Adventist Believe (Washington, DC.: Ministerial Association of the General Conference of Seventh-day Adventists, 2nd Edition 2005) p. 364, endnote 30)

[iii] Daniel and Revelation Committee Report, Issues in the Book of Hebrews, Daniel and Revelation Committee Series, Volume 4 (Washington, DC.: Biblical Research Institute of the General Conference of Seventh-day Adventists, 1989) p. 7

[iv] Richard M. Davidson, Sanctuary Typology, Symposium on Revelation – Book I, Daniel and Revelation Committee Series, Volume 6 (Washington, DC.: Biblical Research Institute of the General Conference of Seventh-day Adventists, 1992, second printing 2000) p. 130

[v] William G. Johnsson, Day of Atonement Allusions, Issues in the Book of Hebrews, Daniel and Revelation Committee Series, Volume 4, p. 115

[vi] Angel Manuel Rodriguez, The Sanctuary, Handbook of Seventh-day Adventist Theology, pp. 381-3; Issues in the book of Hebrews, Daniel and Revelation Committee Series, Volume 4, pp. 158-160

[vii] Angel Manuel Rodriguez, The Sanctuary, Handbook of Seventh-day Adventist Theology, pp. 381-3

[viii] The book of Hebrews differs from other Biblical books in that it calls the reality the “typos” and the prefiguring shadow the “antitypos” (see Mueller, Come Boldly to the Throne, p. 77)

[ix] Richard M. Davidson, Typology in the Book of Hebrews, Issues in the Book of Hebrews, Daniel and Revelation Committee Series, Volume 4, pp. 129-130

[x] Appendix C, Daniel and Revelation Committee: Final Report, Symposium on Revelation – Book II, Daniel and Revelation Committee Series, Volume 7 (Washington, DC.: Biblical Research Institute of the General Conference of Seventh-day Adventists, 1992) pp. 458-459

[xi] Alwyn O. Salom, Appendix A, Ta Hagia in the Epistle to the Hebrews, Issues in the Book of Hebrews, Daniel and Revelation Committee Series, Volume 4, pp. 219-227. In the LXX “ta hagia” is used in the plural 97 times for the sanctuary, 6 times for the outer compartment and only once for the inner compartment (subject to variant readings, doubtful uses and the human factor)

[xii] Swanson, James: Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament). electronic ed. Oak Harbor: Logos Research Systems, Inc., 1997, S. GGK587

[xiii] Roy Adams, The sanctuary: understanding the heart of Adventist theology (Hagerstown, Maryland: Review and Herald Publishing Association, 1993) pp. 54-55

[xiv] Richard M. Davidson, Sanctuary Typology, Symposium on Revelation – Book I, Daniel and Revelation Committee Series, Volume 6, pp. 109-111

[xv] Richard M. Davidson, Sanctuary Typology, Symposium on Revelation – Book I, Daniel and Revelation Committee Series, Volume 6, pp. 111-126; Jon Paulien, the Deep Things of God (Hagerstown, Maryland: Review and Herald Publishing Association, 2004) p. 132

[xvi] Richard M. Davidson, Typology in the Book of Hebrews, Issues in the Book of Hebrews, Daniel and Revelation Committee Series, Volume 4, p. 177

[xvii] William H. Shea, Judgment in Daniel 7, Selected Studies on Prophetic Interpretation, Daniel and Revelation Committee Series, Volume 1 (Washington, DC.: Biblical Research Institute of the General Conference of Seventh-day Adventists, 1992) p. 119

[xviii] Ekkehardt Mueller, Come boldly to the throne: sanctuary themes in Hebrews, p. 77

[xix] Sanctuary Review Committee, 1980, Christ in the Heavenly Sanctuary (Consensus Document) Doctrine of the Sanctuary, Daniel and Revelation Committee Series, Volume 5 (Washington, DC.: Biblical Research Institute of the General Conference of Seventh-day Adventists, 1989) pp. 229-230

[xx] Alwyn P. Salom, Sanctuary Theology, Issues in the Book of Hebrews, Daniel and Revelation Committee Series, Volume 4, p. 215

[xxi] Angel M. Rodriguez, Transfer of Sin in Leviticus, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series, Volume 3 (Washington, DC.: Biblical Research Institute of the General Conference of Seventh-day Adventists, 1986) pp. 180-183

[xxii] Alberto R. Treiyer, The Day of Atonement as Related to the Contamination and Purification of the Sanctuary, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series, Volume 3, pp. 234-235

[xxiii] Ellen White, Lift Him Up (Review and Herald Publishing Association, 1988) p. 43

[xxiv] Alberto R. Treiyer, The Day of Atonement as Related to the Contamination and Purification of the Sanctuary, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series, Volume 3, pp. 198, 204

[xxv] Editor Don F. Neufeld, Sanctuary, History of the SDA Doctrine, The Seventh-day Adventist Encyclopaedia (Washington, D.C.: Review and Herald Publishing Association, 1966) p. 1141

[xxvi] Crosier, O. R. L. ‘The Law of Moses’ The Day-Star Extra, Feb 7, 1846, p. 43 (in Doctrine of the Sanctuary, Daniel and Revelation Committee Series, Volume 5, p. 55)

[xxvii] Angel Manuel Rodriguez, The Sanctuary, Handbook of Seventh-day Adventist Theology, p. 387

[xxviii] The high priest had eight items of clothing (Ex. 28:28-43). The first four were made of fine linen (Ex. 39:27-28) but on the Day of Atonement these were changed for ordinary linen (Lev. 16:4). See Alberto R. Treiyer, The Day of Atonement as Related to the Contamination and Purification of the Sanctuary, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series, Volume 3, pp. 247-248 and The Seventh-day Adventist Bible Commentary, Volume 1, p. 649

[xxix] Stephen N. Haskell, The Cross and Its Shadow (Hagerstown, Maryland: Review and Herald Publishing Association, 1914), p. 223

[xxx] Ibid., pp. 222-228

[xxxi] The Seventh-day Adventist Bible Commentary, Volume 3, p. 428