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 10 Biblical Mathematics

The authenticity of the Book of Daniel

I’ve always enjoyed mathematics in small doses because there is a certainty, logic and purity to it that makes it rewarding. This is one part of creation that has not been defiled by sin. The ancient Babylonians were masters at solving mathematical and astronomical problems. Their genius is only the tip of the iceberg of God’s wonderful creation. God is the greatest mathematician of all, having formulated all the formulas which we are only beginning to discover. For those mathematicians who one day are counted worthy enter the kingdom of God, what a wonderful time they will have in eternity continuing to discover and learn into the ages. At one time we thought we had the laws of nature mapped out, but the rise of chaos theory, relativity and the complexity of DNA have led people to see that we don’t fully understand the world around us, some things are just too complex for mortal minds to comprehend. It should come as no surprise then that there are prophecies involving mathematics in the Bible. Sir Isaac Newton strongly believed in the prophecies of Daniel. A book was published in his name six years after his death entitled, “Observations upon the Prophecies of Daniel and the Apocalypse of St John.” Although he was a talented scientist, discovering calculus, the laws of motion and gravity and making the first reflective telescope, it did not stop him being a devoted Christian. Can you imagine Isaac Newton in heaven, continuing his discoveries?

One of these mathematical prophecies is the 70 week prophecy of Daniel nine which accurately predicted the year that Jesus would die about five hundred years beforehand! While some critical scholars try to place the book of Daniel in the second century BC rather than the sixth century, long after the demise of Babylon, they cannot explain how he could have predicted the year of Christ’s death or the rise and fall of a fourth world empire. The rise and fall of these empires and the parallels between the visions[i] is shown in the following table:

The fact that there was a fourth world empire following Babylon, Persia and Greece is a testimony to Biblical prophecy. How could the prophet have known there would be a fourth and only a fourth world empire? Even the critical scholars have to admit that Daniel must have been written before the Rome Empire ended because it is contained in the Dead Sea scrolls and the Septuagint which pre-date the birth of Jesus.

Archaeological evidence has repeatedly upheld the fact that Daniel was written in the time of ancient Babylon. Daniel reveals that Nebuchadnezzar rebuilt Babylon (Daniel 4:30) even though this knowledge was lost to ancient historians such as Herodotus, Ctesias, Strabo, and Pliny and only rediscovered in 1899 when the Grotefend Cylinder was discovered[ii]. The Dead Sea scrolls also showed that the Book of Daniel was a well established book in the second century BC[iii] which would not have been the case if it had been written at that time by a pretended author. Perhaps the best endorsement is that of Jesus, who quotes from Daniel nine with reference to the destruction of Jerusalem (Matthew 24:15).

The 70 week prophecy

About ten years after the vision of Daniel eight we find the prophet praying and fasting, sitting in sackcloth and ashes and interceding for his people. The reason Daniel was so perplexed was that the seventy years predicted by Jeremiah for the exile to end was close to completion (Daniel 9:2). Because of his previous vision, Daniel may have feared that instead of seventy years, the sanctuary in Jerusalem would be desolate for a much longer period, or that some terrible calamity would befall his people. So he was praying and interceding for the sins of the people so that they would be returned from exile back to their homeland. It is interesting to note that although he was innocent he prayed, “we have sinned”, thus identifying himself with the people. There are not many people who are willing to take responsibly for the sins of others. Moses, who was a type of Christ, was one of the few men who were willing to be destroyed to save the people from their transgressions (Exodus 32:32).

The angel Gabriel appears on the scene in answer to Daniel’s prayer to explain the vision. It should be noted that there is no vision in chapter nine, the same angel who appeared in the previous vision now appears in person to speak to Daniel (Daniel 9:21). Usually a vision is given and then an angel explains the meaning, but in this case an angel appears first to explain the vision. Therefore this is an explanation of the part of the previous vision, which Daniel did not understand concerning the 2300 evenings and mornings. This is confirmed by the fact that in the original language the word for “vision” (hazon) is used for the whole vision of chapter eight, whereas the word “mareh” (another word for vision) is used only for the part about the 2300 days. The angel came to give him understanding regarding the “mareh” which Daniel had not understood and which had perplexed him[iv].

Gabriel informs Daniel that 70 weeks are cut off for his people to put an end to sin (Daniel 9:24). There was going to be a period of probation for the people, and this would begin with a decree to rebuild Jerusalem (Daniel 9:25). So Daniel’s prayer was answered, the prophecy of Jeremiah would be fulfilled, the people would return to Jerusalem! All his fears had been unfounded, God was going to fulfil His Word and return the people to their homeland. But there was better news to come, after 7 weeks and 62 weeks the Messiah would come (Daniel 9:25) and then He would be cut off in the middle of the last week (Daniel 9:26-27) which would cause sacrifices and offerings to cease. The long awaiting Messiah was to come to His people, the One about whom all the sacrifices and offerings had pointed to. He would die for His people and be cut off so that they could be saved. Daniel had been thinking of the rebuilding of the Holy City but God was working out a much greater plan for the salvation of the world.

The coming of the Messiah would lead to the most holy being anointed (Daniel 9:24) which signified the inauguration of the heavenly temple. The Hebrew term “qodesh qodashim” (most holy) used here is a generic term that is applied to all parts of the sanctuary, rather than specifically the Most Holy Place (e.g. Ex. 29:37; 30:29; 40:10)[v]. After four millennia finally the sacrificial types would meet their fulfilment and the faith of the Patriarchs would be realised. The anointing of the heavenly sanctuary in Daniel nine provides a further link to chapter eight which ended with the cleansing of the sanctuary[vi].

Jesus said with reference to John the Baptist, “he that is least in the kingdom of heaven is greater than he.” (Matthew 11:11). John was the greatest prophet ever born, but he did not hear the words of the Messiah. Many prophets and righteous men desired to see and hear Jesus but died beforehand (Matthew 13:17). What a great blessing it is to have the Bible in our possession and be able to read the words of Jesus, and memorise them so that they can guide our life. The Words of God are the most precious gift we have. “Every word of God is pure: he is a shield unto them that put their trust in him.” (Proverbs 30:5)

The mathematical calculation of the 70 week prophecy begins with the decree to rebuild Jerusalem (Daniel 9:25). There were four decrees recorded in the book of Ezra, but only one led to the rebuilding of the city. The first two decrees allowed for people to return and rebuild the temple but the city still lay desolate and the people preferred to live in the countryside. Some years later Nehemiah had to take steps to repopulate the city (Nehemiah 7:4-5; 11:1-2)[vii]. When Ezra arrived with a decree from King Artaxerxes I, Jerusalem was invested with a measure of autonomy to enforce their own laws (Ezra 7:11, 25). This led to a complaint by the enemies of the Jews that they were rebuilding the city walls (Ezra 4:12). The decree of Artaxerxes I which occurred in the seventh year of his reign (Ezra 7:7) can be dated to the autumn of 457 BC using the local civil calendar. In those days there was no uniform calendar and each nation had its own independent system of chronology. (I will go into more detail about this later on in this chapter.) The date for the seventh year of Artaxerxes’ reign can be confirmed by a number of ancient records including Olympiad dates, Ptolemy’s cannon, Elephantine papyri and Babylonian cuneiform tablets[viii].

The 70 weeks are clearly not meant to be understood as literal weeks otherwise the Messiah would have had to come in the Persian era! The word “shabua” used for weeks has sometimes been translated as sevens. This is misguided because although the word for week and seven share the same consonants, they have different vowels[ix]. The language used for the 70 weeks is given in symbolic language[x]; we do not usually speak in terms of seven weeks + sixty two weeks + one week. Another example of prophetic time is the 2300 evenings and mornings of Daniel eight which concerned the distant future (Daniel 8:26). The apocalyptic time periods are relatively short periods yet they span the rise and fall of world empires[xi]. Therefore the 70 weeks are not literal weeks but weeks of years which equate to four hundred and ninety years. From this we derive the principle that a day in prophecy equates to a literal year.

Using this year-day principle we can apply it to the seventy weeks of Daniel 9:24 to find out the literal year the Messiah was to arrive. In verse 25, two time figures are stated: 7 weeks and 62 weeks; however, according to the Hebrew text the 62 weeks can be assigned either to the city (Jerusalem) or to the Messiah. The punctuation of the Massoretes suggests it belongs to the city, but the Septuagint that it refers to the Messiah[xii]. This problem can be solved because the prophecy alternates between the Messiah and the city in a chiastic structure[xiii] and confirms that both the 62 weeks and 7 weeks refer to the time when the Messiah was to arrive. 7 + 62 weeks or 69 prophetic weeks equate to 483 literal years, which when added to the date for the decree to rebuild of Jerusalem (457 BC) brings us to the year AD 27.

The Messiah would then be cut off in the middle of the last prophetic week (Daniel 9:26-27). Half a prophetic week, or three and a half prophetic days is equivalent to a literal three and a half years. When this is added on to the autumn of AD 27 it works out to the spring of AD 31.

After the death of Jesus, the Jewish people were given a further three and a half years to accept Jesus as the Messiah because the end of the probationary period had not yet expired, but sadly the majority of the people rejected Him and so God had to choose others to carry the light of the gospel to the world. At the end of the 70 weeks in AD 34 Stephen the Deacon was stoned[xiv] and the gospel spread rapidly to the Gentiles.

The historical evidence

We can now look in more detail at the historical evidence to confirm these dates. The beginning of Jesus’ ministry in AD 27 can be confirmed because the Gospel of Luke mentions the 15th year of Tiberius (Luke 3:1). At that time Jesus came to John the Baptist to be baptised and began His ministry (Luke 3:21-22). The 15th year of Tiberius is not an expression used by the Romans, so Luke must have been using a local dating system[xv]. The Jews used an autumn to autumn civil calendar and counted the first part of a king’s reign until the next New Year as year one, even though it might only be a few months or days. As soon as the New Year began in the autumn, he would then be in the second year of his reign. This is known as the antedating or non-accession-year system. Augustus died on August 19th AD 14, so using the local dating method the 15th year of Tiberius would have started in the autumn of AD 27 which matches the prophecy exactly!

Year 1: August 19th AD 14 Augustus dies

Year 2: Autumn AD 14

Year 3: Autumn AD 15

…

Year 15: Autumn AD 27 = 69th week of the prophecy, Jesus is baptised by John the Baptist

We cannot date the crucifixion accurately as this knowledge was soon lost in history. However, we do have some information which can help to narrow down the most likely year of the crucifixion[xvi]:

i. Pilate was procurator from AD 26-36 which puts the crucifixion somewhere in that time frame.

ii. The Gospel of John names four feasts of which three are Passovers, so Jesus’ ministry must have lasted for three to four years (John 2:13, 5:1; 6:4, 12:1).

iii. Astronomical calculations give AD 30, 31 or 33 as the most likely years for the crucifixion which occurred on Friday Nisan 14, the day the Passover began. The year AD 33 is untenable because of the way the ancient calendar was calculated. (None of these astronomical calculations can be relied upon with absolute certainty because the ancient method of calculating the start of the month involved observing the crescent moon. This was not always visible in bad weather and therefore leaves a margin of error of one day.)

These various factors mean that AD 31 is a very strong contender for the year that Jesus died. When we consider this amazing prophecy and its accurate mathematical and historical fulfilment, it gives us undeniable proof that Jesus is the Messiah of the Hebrew Bible!

It is interesting that from about the second century BC to the first century AD a number of extra canonical Jewish writings indicate there was an expectation based on the prophecy of Daniel nine that the Messiah would arrive[xvii].

There is a lesson for us in this prophecy that we cannot rest on our laurels. God’s purpose for His people was that they were to be a light to the Gentiles (Isaiah 60:3). When the Jews could no longer fulfil this purpose because of the rejection of the Messiah, God had to pass on the good news to others. God has entrusted His church with the precious truths of the gospel so that we can be light bearers to the world. Paul warned that if we are unfaithful, we too can be cut off from the olive tree (representing the church) just as we were grafted in (Romans 11:20-22). Indeed we see something of this at the end of time when the God calls His people out of Babylon (Revelation 14:8-12). The rejection of the law of God will be a great a sin as the rejection of Jesus, because Jesus is the Lawgiver and to reject His law is to reject God (Jeremiah 6:19; Hosea 4:6).

The 2300 evenings and mornings

The question now remains, what was the meaning of the 2300 evenings and mornings and the cleansing of the sanctuary? If we apply the same prophetic year-day principle to the 2300 evenings and mornings, we have a period of 2300 years. Such a long time period certainly was in the distant future from the time of Daniel (Daniel 8:26).

The reference to evenings and mornings comes from Genesis 1 and is used for one complete day. In Genesis the days of Creation began at sunset, thus we have [evening and the hours that followed…, morning and the hours that followed…] - one complete day[xviii]. This is why the Jewish holy days began at sunset (Lev. 23:32). The translators of the LXX understood this and inserted the word “days” in their translation of Daniel 8:14.

Some scholars have questioned whether the translation of the Hebrew word “nisdaq” as cleansed (KJV) is correct. The word “nisdaq” is the passive (niphal) form of the root verb (sdq); this passive form only appears once in the Hebrew Bible and its meaning has been lost. Scholars try to reconstruct the meaning from the root verb resulting in a number of different translations. Studies have shown that the root verb can carry a broad spectrum of meanings which includes cleansing[xix]. There are literary parallels between the root verb and the Hebrew terms “zakah” pure and “taher” clean (Ps. 51:4; Job 4:17; 15:5; 17:9; 25:4). In addition to that, a number of ancient translations including the Septuagint, Theodotion, Vulgate, Syriac and Coptic translate “nisdaq” as cleansed/purified[xx]. Surely it is better to trust the ancient translators who were better acquainted with the original language than trying to reconstruct a lost word from the root verb.

To make sense of the 2300 days we need to find out when it starts and ends. It would be nonsensical for there to be a time prophecy if we could not compute this; therefore there must be a clue in the prophecy. As we saw previously, the explanation given in Daniel chapter nine was given to help Daniel understand the 2300 days. Daniel was told that 70 weeks were “cut off” (hatak) for his people. The word “hatak” can carry the extended meaning of determined or decreed but its basic meaning is to cut off[xxi] and that is how it is most frequently used in later Jewish writings[xxii]. What are the 70 weeks cut off from? The only logical answer is that they are cut off from the 2300 days. This would then give us the start and end dates of the 2300 days. The 70 weeks cannot be cut off from the end of the 2300 days because then the prophecy would have to begin before the time of Daniel. It cannot be cut off from the middle because then we still would not know the start and end dates so it must be cut off from the beginning. This means the 2300 days shares the same start date as the 70 weeks, namely 457 BC. Therefore the end date must be AD 1844, when the cleansing of the sanctuary was to begin.

The vision of Daniel eight began in the Persian era (539-331 BC) with the Grecian goat; by adding 2300 years we can see that AD 1844 fits into this time scale.

Another way to validate this date is to compute the end of the reign of persecution by the little horn, because the cleansing of the sanctuary occurs after this. In our study of the four beasts of Daniel seven we learnt that the little horn began its rise to power in AD 538. It was given a “time, times and the dividing of time” to persecute the saints (Daniel 7:25). A comparison with other texts shows that this represents three and a half prophetic years which is equivalent to 1260 literal years[xxiii]. This time scale is used a number of times in Scripture:

Daniel 7:25 A time and times and the dividing of time

Daniel 12:7 A time, times, and an half

Revelation 11:2 Forty and two months

Revelation 11:3 A thousand two hundred and threescore days

Revelation 12:6 A thousand two hundred and threescore days

Revelation 12:14 A time, and times, and half a time

Revelation 13:5 Forty and two months

These various expressions all represent the same time period of 1260 prophetic days. From this we can deduce that a prophetic year has 360 days rather than 365[xxiv]. Using the prophetic year-day principle, if we add 1,260 years to AD 538 it takes us to the year AD 1798. At that time after years of decline the papacy suffered a great loss of power when the Pope was captured by one on Napoleon’s generals[xxv]! Because the cleansing of the sanctuary happens after the little horn era of persecution, this would have to take place after AD 1798, which again puts the date AD 1844 for the judgement in the right place in history. A number of signs were given in the heavens and earth to confirm that the return of Christ is near in fulfilment of Matthew 24:29 and Revelation 6:12-14[xxvi]:

A earthquake B sun, moon, stars	1755 Lisbon earthquake 1780 the dark day (sun and moon) 1798 end of the 1260 days 1833 falling of the stars (meteor shower) 1844 beginning of the cleansing of the heavenly sanctuary
B’ sky A’ mountains and islands	The return of Christ

The second half of the chiasm is still future and will be fulfilled when the cleansing of the sanctuary is completed. These events give further confirmation that the date for the cleansing of the sanctuary is correct and that the return of Christ is near. As we near the end, various disasters will strike the earth: wars, famines, earthquakes, and pestilences as well as false Christs and prophets (Matt. 24); these are all signs that the end is near (verse 32-33).

Now we need to consider the significance of the cleansing of the sanctuary. In the vision of Daniel seven there was a court setting where the books are opened with multitudes of beings in attendance (Daniel 7:9-10). This court setting occurs after the little horn’s reign of terror, as does the cleansing of the sanctuary in chapter eight; therefore the two events parallel each other.[xxvii] A look at the comparison table at the beginning of this chapter shows that the judgement scene parallels the cleansing of the sanctuary. This implies that they both refer to the same event. It is clear that this judgement is none other than the beginning of the Day of Atonement, the hour of God’s judgement has come! From our studies in Leviticus, we saw how sins were transferred to the sanctuary before being blotted out on the Day of Atonement. In a similar way the sins confessed by the saints have been transferred to the heavenly sanctuary and recorded in the books until they are blotted out in the final judgement. It is quite natural for judgement to proceed from the sanctuary as this concept is rooted in the Scriptures (Lev.10:1-2; Num. 14:26-30; 16:35; 17:1-5; Ps. 11:4-6; Micah 1:2-7; Matt 23:38; Rev. 8:4-6; 11:18-19).[xxviii]

This tribunal has been sitting since AD 1844 to decide who (the dead and the living) will or will not be saved. At that time the judgement began and will continue until Jesus returns. This judgement deals specifically with the saints, to decide who can receive God’s kingdom, after that Jesus will return to take them to heaven to receive their reward (Matthew 16:27; Revelation 22:12). We can be thankful that at the end of the process, judgement is given in favour of the saints (Daniel 7:22). Those who endure to the end will have their sins blotted out and enter God’s kingdom. While a judgement of the saints may seem strange we need to remember that judgement begins with the house of God (1 Peter 4:17). The sins of the saints have to be dealt with first, before God can execute judgement on the wicked and unrepentant. Paul affirms in his writings that Christians are to be judged (2 Cor. 5:10; Romans 14:10).

Another result of the cleansing of the sanctuary relates to the truth about Jesus’ high priestly ministry in heaven. The little horn attacked the sanctuary by casting truth to the ground (Daniel 8:12), and so took away the intercessory ministry of Jesus by hiding the truth from the people. This happened during the Middle Ages when the people were prohibited from reading or owning a Bible and instead of being taught to trust in Jesus for salvation, they were told to confess to human priests, and to purchase pardons and make penances. This counterfeit system of the little horn hid the truth from the people about the blessings of Christ’s pardon, which is freely available to all without money and without price (Isaiah 55:1). Thus it threw the foundation of the sanctuary to the ground. During the Reformation this obscuring of the truth was gradually removed. Today the knowledge of salvation through the blood of Christ is freely available. Jesus has begun the final stage of His work, after which all oppression will end. No longer will the little horn be able to oppress God’s people as before, or obscure the truth because it will be destroyed supernaturally at the return of Christ.

By outward appearances it might appear that nothing special happened in AD 1844. At this time Christ moved into the Most Holy Place in heaven, but what about on earth? In Revelation ten we are given a picture of what was happening to God’s church on earth at this time[xxix]. The angel with one foot on the sea and one on the earth represents a worldwide message (Rev. 10:1-2). The prophet Daniel had been told to seal up his book till the time of the end (Daniel 12:4). In Revelation ten, this little book is now pictured as being open (Rev. 10:2), at this time people would understand the meaning of the apocalyptic prophecies of the Bible. A cryptic expression is used, “chronos ouketi esthai” which literally means, “time no more shall be” (Rev. 10:6). Prophetic time has come to an end[xxx]! There is no prophetic date given after AD 1844. The fate of this world and its inhabitants is fast drawing to a close. John in vision was told to eat a scroll which tasted like honey but it became bitter in his stomach (Rev. 10:9-10). This experience was fulfilled by the Millerites, a group of Protestants who believed that Jesus was going to return in AD 1844. They experienced a bitter disappointment when He did not return as expected. Some of these disappointed believers continued to search and pray and came to understand that the cleansing of the sanctuary did not mean the immediate return of Christ but the beginning of the judgement in heaven. At God’s appointed time, His message of the judgement hour (Rev. 14:7) was proclaimed. But the work was not complete, because John was told, “Thou must prophesy again” (Rev. 10:11). The world still needed to be prepared for the return of Christ. Some question the relevance of the prophetic message in a secular society, but God’s Word calls us to preach it for it will surely come to pass. It is simply a matter of obedience; the prophetic message of the three angels (Rev. 14:6-12) must be proclaimed. God will work out the results using His own methods. The pouring out of His Spirit will cause a great light to illuminate men’s minds with the truth (Rev. 18:1), either to salvation or damnation. While this judgement is going on in heaven there is also a cleansing work needed upon earth to prepare the people to stand in the day of the Lord (Mal. 3:2). This cleansing work is pictured in the book of Malachi which foretells the purifying of God’s people, when Jesus suddenly appears in His temple prior to His return to earth (Mal. 3:1-4).

In vision Daniel saw a multitude of beings and the books were opened in the heavenly court (Dan. 7:9-10). Since this began in 1844, some might wonder why God includes these beings in the process when He could simply judge us in an instant. After all, God knows every heart and He could make a correct judgement by Himself. The answer is that God wants all to be convinced of His justice and mercy, so He includes His angels in the process. Satan, the accuser of the brethren continually accuses God of being unfair in order to justify his own rebellion. We can liken the judgement in Daniel 7:9-10 to a modern court where a jury sits to decide on a person’s guilt. Evidence has to be given to convince them beyond reasonable doubt that they are guilty, the judge only decides on the sentence. Before anyone is destroyed in the final judgement all will be convinced of God’s justice including the guilty and even Satan (Romans 14:11; Phil. 2:10-11)! The judgement serves to vindicate God from all the false charges made against Him by Satan, which I will discuss in chapter eleven. No one will be able to say God is unfair when the judgement is completed (Ps. 51:4). This world has become a spectacle before the universe in the battle between good and evil (1 Cor. 4:9), where the angels can see that God is loving and fair (Eph. 3:10). At the end of the controversy all heaven will praise God and see the justice of His ways (Rev. 5:11-14; 15:2-3). Judgement is necessary to reward the saints who have been martyred and suffered unjustly, and to punish those who oppressed the weak and destroyed the earth by their sins (Rev. 11:16-19). Jesus came to save the world (John 3:17-18) but many have rejected Him and so bring judgement on themselves (John 3:19; 9:39). It was not Christ’s purpose to condemn, this is a by product of their rejecting His atoning sacrifice. He came to draw all men to Himself, but the result of His death was the condemnation of the world and the future destruction of Satan who was unmasked as a murderer for his role in the death of Christ (John 12:31-32).

It is God’s desire to save us, we are the only ones who can thwart our salvation by turning away from His love and the atoning sacrifice made for our sins. This is another reason why the end of the judgement process is delayed; God is patient not wanting any to perish but all to come to repentance (2 Peter 3:9). He is compassionate and merciful, waiting for the prodigal son to come home. We may be impatient for an end to all suffering, but God longs for the wicked to repent and be saved so He gives them more time (Ezek. 33:11). One day time will run out on this world and God will set up His eternal kingdom where love will reign and all suffering will be at an end (Rev. 21:4). Unfortunately, the patience of God only leads the wicked to become more determined in their wickedness (Eccl. 8:11; 2 Tim. 3:13).

In this life all had an opportunity for salvation; Christ paid the price for their sins. Even in lands where people had not heard of Christ, His Spirit strove with men’s hearts. “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:” (Romans 1:20). There will be no excuses, for all will come to see the great price paid for their salvation, and those who rejected it did so of their own choice. Multitudes are now in the valley of decision (Joel 3:14), choosing either eternal life or eternal death. Let us resolve to ever commit our lives to Jesus who mercifully suffered and died for us and has been so patient with us. If we ever are lost it will only be because we have rejected His sacrifice on our behalf. God is love, He longs for us to be part of the heavenly family, but we have to make the choice to forsake all and follow Him (1 John 4:7-8; John 12:24-26).

Chapter 11 History Repeated

The conflict between good and evil

As we near the end of our studies of the sanctuary, it is important to see how the sanctuary fits into the overall plan of salvation, the conflict between good and evil.

In the Book of Revelation, all Bible history is repeated on a worldwide scale[xxxi]. Solomon wisely observed that there is nothing new under the sun (Eccl. 1:9).

In the Book of Revelation these events take on a worldwide scale and involve everybody on earth. This is the culmination of the battle between good and evil and as it closes the battle becomes more ferocious. The heavenly sanctuary plays a key role in this final conflict.

We need to turn back to the beginning of the war between Christ and Satan, to when there was war in heaven (Revelation 12:7-9). Lucifer was once a good angel, until iniquity was found in him; the wicked kings of Tyre and Babylon are used at types for the fall of Satan (Isaiah 14:12-14; Ezekiel 28:15-17). He was once a loyal servant of Jehovah, until he wanted to be exalted like the Most High. How this iniquity developed in Lucifer is a mystery. God created angels with a free will so there was always the possibility that this could happen, otherwise they would not have been truly free. Lucifer managed to deceive a third of the angels, described symbolically as stars that fell from heaven (Rev. 12:4); they were cast out because of their rebellion. Lucifer then became known as Satan, the adversary of God and man. His character changed and became evil.

The devil has the following characteristics[xxxii]:

Tempter (Matt 4:3)

Wicked (Matt 13:19)

Deceives (Rev 12:9)

Accuser (Rev 12:10; Zech 3:1-5)

Leader of angels (Matt 25:41)

Prince of this world (John 12:31)

Murderer and liar (John 8:44)

The reason the devil was not destroyed immediately was because there will be a day of judgement for these fallen angels (2 Pet. 2:4; Jude 6). The events on earth have become a spectacle to the universe (1 Cor. 4:9). It is logical to deduce that Satan accused God of being an unjust ruler of the universe and rebelled against His laws. Sin is lawlessness (1 John 3:4) and we are warned about the coming of the man of “lawlessness” (anomias) (2 Thess. 2:3). In the Garden of Eden, Satan deceived Eve by claiming she would not die if she ate the forbidden fruit, contrary to what she had been told by God (Genesis 3:1-5). He also insinuated that God was holding back some special knowledge from them, and encouraged her to break God’s command. Satan’s charges against God were false, but Eve fell for the deception and our first parents brought sin into this world, with all its associated misery and death. Ever since then Satan has been trying to get God’s people to break God’s laws and turn their allegiance from Him.

On the other hand, God initiated the plan of salvation, and gave His own Son to die for us. First there was the promise in the Garden of Eden of a way to be saved through one of their descendants (Gen. 3:15). The promise of a Messiah was repeated to Abraham and David. The sacrificial system and the prophecies of the coming Messiah all proclaimed the gospel to those who lived before Christ (Heb. 4:2). These promises gave them hope for the future. The need for faith in the Old Covenant system was demonstrated when Abel offered a sacrificial animal which was accepted by God. By offering a sacrificial animal it showed that he had faith in God’s plan of salvation (Gen. 4:3-5). Cain offered the product of his own hands, contrary to God’s plan, showing he felt no need for forgiveness, and his offering was rejected. Cain was so angry with his brother that he murdered him and Abel became the first martyr. Paul says that Abraham was justified by faith; he understood the true meaning of the sacrifices and in this way demonstrated his faith in a coming Messiah (John 8:56; Romans 4:3; Galatians 3:8). The essential truth of the gospel has always been faith in Christ as our substitute. Those who lived before Christ showed this by offering animal sacrifices prefiguring the death of Christ.

The controversy between Christ and Satan rages around the justice of God and the need for His laws[xxxiii]. On the cross, God demonstrated both His infinite love for fallen man, yet also upheld His divine law which necessitated the death of the sinner. It was demonstrated before the universe that God cares for us, but also that His law is holy and as unchangeable as the Almighty (Hebrews 13:8; 1 John 4:10). God’s laws were given for our benefit; we can only be truly happy when we keep them. What would the universe be like without the laws of nature to govern it? What would society be like if we were free to break God’s commandments? The answer is found in our world with all its sin, suffering and death.

At the heart of the heavenly sanctuary is the law of God contained in the Ark of the Covenant; as the conflict comes to a close this is brought to view (Rev. 11:19). The sanctuary reveals the permanence of God’s law because the tablets remain unchanged. Man can break God’s laws but he cannot alter them.

The first Epistle of John makes it clear that those who claim to know God yet do not keep His commandments do not really know God (1 John 2:3). Sin is defined as lawlessness (1 John 3:4) and those who deliberately keep on sinning have not been born of God (1 John 3:6-10). Nevertheless John recognises that we are all sinners in need of salvation (1 John 1:8-10). Even in the time of the Apostle Peter, some had twisted Paul’s writings to their own lawless objectives (2 Peter 3:16). The doctrine of righteousness by faith was never meant to lead people to break God’s law and live immoral lives. Rather the fruit of righteousness is love, faith, peace and joy (Galatians 5:22; Ephesians 5:9). Today, it is unpopular to speak of the moral law of the Old Testament yet most Christian denominations endorse it in their creeds and beliefs such as the Anglican’s “39 Articles of Faith” (Article 7), and the Presbyterian “Westminster Confession”. Martin Luther, the champion of righteousness by faith repudiated the claim that he had advocated the abolition of the Ten Commandments because he said that to do so one would have to abolish sin itself![xxxiv]

The mark of the beast and the seal of God

The concept of a mark or seal echoes the events in Ezekiel chapters eight to nine[xxxv], when the prophet saw idolatry going on in God’s temple. It was so shocking that he was asked in vision to dig a hole through the wall and see what was going on! Those who lamented over what was happening were given a mark that would preserve them from the coming destruction. In a similar way, those who prove loyal to God and humble themselves in God’s great Day of Atonement will receive an eschatological mark that will preserve them from the coming calamity; this mark is known as the seal of God. This is history being repeated on a grand scale.

We are told that the number of the beast is six hundred and sixty six (Rev. 13:18).

There are two relevant references to this number in the Hebrew Bible[xxxvi]:

1. The Scriptures tell us that Solomon received six hundred and sixty six talents of gold in one year of his reign (1 Kings 10:14). God had warned the people through Moses that when they wanted a king like the other nations, he was not to multiply gold, horses and wives (Deuteronomy 17:14-17). Despite the warning of the prophet, Solomon did the very things he was warned not to. The affluence of Solomon and his many heathen wives was the beginning of his idolatry and worship of other gods.

2. The other significant occurrence of the number is found in the book of Daniel. After King Nebuchadnezzar had received the vision of the metal man that foretold the end of his empire, he later repented of his submission to God and built an image made entirely of gold (Daniel 3:1). He wanted to make sure his empire would last forever, contrary to the vision he had been given (Daniel 2:31-35), so he made his idol completely of gold. In this way he tried to defy God’s plans for the world. He called together all the leading officials of his realm and decreed that anyone who refused to bow down and worship his image would be cast into a fiery furnace! There is evidence that there may have been some sort of rebellion in the Babylonian empire about this time. Therefore the image could have been seen as a test of loyalty to the king[xxxvii]. It is interesting that the dimensions of the golden image were sixty cubit high and six cubits wide. This would suggest that it was also six cubits deep, given that they used a sexagesimal numerical system, so we have a link to the number six hundred and sixty six.

In both stories we see that this number is linked to false worship and the breaking of God’s commandments. A final test of loyalty is about to come upon the earth, some will receive the seal of God (Revelation 7:2-3) while others will receive the mark of the beast (Revelation 13:17; 14:9). The saints however remain faithful to Jesus and God’s commandments (Rev. 14:12).

Could it be that some sort of civil law will be enacted which regulates the way people worship, and those who refuse to conform will not allowed to buy or sell, and be threatened with death (Rev. 13:15-17)? The wording of Revelation 14:7 echoes that of the fourth commandment[xxxviii]:

“worship him that made heaven, and earth, and the sea, and the fountains of waters”.

“For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.” (Exodus 20:11)

We can now summarise the clues that we have found so far regarding the mark of the beast:

i. A reference to Creation which echoes the fourth commandment (Rev. 14:7)

ii. A false system of worship (Rev. 14:9)

iii. The breaking of God’s commandments (Rev. 14:12)

iv. A civil penalty (Rev. 13:15-17)

These signs lead us to the inevitable conclusion that the Sabbath is a key issue in end time events. It involves all the key elements: Creation, worship and God’s commandments. It is the only commandment which the majority of churches have abandoned. The little horn of Daniel seven attempted to change times and laws; over many centuries the true Sabbath was pushed into the background while Sunday was promoted as a new day of worship. The beast is the same power as the little horn, and its mark is Sunday observance because this rests on the authority of the beast rather than the Word of God. The mark of the beast does not come into effect until the end of time because many are conscientiously keeping Sunday without realising that it is not the true Sabbath, and the end time Sunday law has not yet been put into effect.

We also need to consider what the seal of God is, as opposed to the mark of the beast. A seal is something that contains the name of the person, his title and territory[xxxix]. We find such a seal in the fourth commandment which identifies God, who is the Creator of heaven and earth (Exodus 20:11). Although all true believers are inwardly sealed with the Holy Spirit (Ephesians 1:13; 4:30), at the end of time this inward seal is seen outwardly by their observance of God’s commandments and His Sabbath thus signifying that they belong to God, who is their Creator. Their loyalty to God’s Sabbath is a sign between them and God.

“Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.” (Ex. 31:13).

The saints are further identified as having the testimony of Jesus which is identified as the Spirit of Prophecy (Rev. 12:17; 19:10).

At this time, a last message of mercy is given to the world known as the three angels’ message which contains the following elements (Rev. 14:6-12):

a) The eternal gospel

b) A warning to fear God because the hour of His judgement has come

c) A call to worship God, the Creator of heaven, earth, sea and the springs of water

d) A call to come out of Babylon

e) A warning against receiving the mark of the beast

As the thee angel’s message is proclaimed, many come out of Babylon which represents the fallen churches who have rejected God’s holy law. At this time, the three angels’ message will be proclaimed to all the inhabitants of the earth. They will have to make a choice between serving Jehovah and His laws or the beast and its counterfeit Sabbath. The workings of spiritualism will be everywhere and even the kings of the earth will be deceived by evil spirits (Rev. 16:13-14). The working of evil spirits is associated in the Bible with witchcraft and communication with the dead (Deut. 18:9-13; Isaiah 8:19-20). The appearance of ghostly figures is a deception of Satan because the Bible says that the dead know nothing (Eccl. 9:5). Jesus said the dead will be raised to life at the resurrection (John 5:28-9). He told His disciples that He was going to prepare a place for them and on His return He would take them to be where He is (John 14:1-4). Jesus, Daniel and the Apostles referred to death as a sleep (John 11:11-13; Dan. 12:2; Acts 2:29, 34-5; 13:36; 1 Cor. 15:51; 1 Thess. 4:14). Therefore these ghostly appearances must be the working of demons for the purpose of deceiving people. In the last days, great signs and miracles will be wrought to deceive God’s true people (2 Thess. 2:9-11). People expect the devil to appear as a hideous monster, but he can appear as an angel of light in order to deceive us (2 Cor. 11:14). Could it be that these evil spirits will appear to believers purporting to be loved ones in heaven, and give misleading messages?[xl] Increasingly the media is portraying the spirits as good and exciting; the world is being prepared for the final deception. In the end time crisis, our only safety will be to trust in the Word of God which we can be sure is inspired by God’s Spirit (2 Tim. 3:16-17). Anyone who gives a message which contradicts the Scriptures is not from God (Isaiah 8:20). The church at this time is likened to a corrupt woman (Rev. 17), a symbol used in the Hebrew Bible for a church in apostasy (Jer. 4:30). She has obtained power though a political alliance with the beast, her false teachings have corrupted the earth, and she has oppressed God’s true people. The apostate church is also represented as Babylon (Rev. 18); she is obsessed with material things and has become a haunt for demons (verse 2) but is doomed to destruction. This is history being repeated on a worldwide scale. Just as ancient Israel fell into apostasy, so also the church will fall into apostasy at the end of time, but a remnant will remain faithful to God. Just as God’s people were oppressed by Babylon and saved by a king from the east (Cyrus the Persian), so spiritual Babylon will oppress God’s faithful ones until Christ comes from the east to deliver them (Rev. 16:12). The beast will not have the power to destroy the saints as it did in the Middle Ages because its power is limited; Christ steps in to save His people from destruction.

Many Christian countries have already accepted the principle of Sunday labour laws; these only need to be strengthened for persecution to occur. History is going to be repeated, God’s people are going to be tried by fire, great pressure will be put on them to compromise and give up their Sabbath and give their allegiance to the beast, but those who endure to the end and remain faithful as Daniel did will be saved. At such times as these we need to be sure we have an anchor within the veil, and have confessed all our sins. Christ will intervene at our darkest hour to deliver those who call upon Him, as He delivered the three Jews from the fiery furnace (Daniel 3:24-27; Rev. 19:11-16; 22:7). In the Epistle to the Hebrews, the believers were tempted to give up their faith under persecution, how will we fare?

Like the Israelites who had the blood on their doorposts so that the angel of death would pass over their homes (Exodus 12:7, 13), so God will spare all who have the blood of Christ on the doorpost of their hearts. God is going to work a great deliverance for His people.

“When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.” (Isaiah 43:2)

Chapter 12 The City of God

The New Jerusalem

God’s purpose in establishing the tabernacle was to provide a way for Him to dwell among His people (Ex. 25:8). God longed for communion to be restored but because of sin there was a barrier between man and God. In his sinful state man cannot look upon the presence of God without fear, even the prophets and saints trembled and fell down when they saw God in vision. Isaiah exclaimed, “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.” (Isaiah 6:5). The sanctuary provided a temporary solution, God would dwell among His people and they would be shielded from His direct presence. Only the High Priest would enter the Presence within the veil once a year.

The sanctuary is an illustration of the work of Christ who came to tabernacle with us on earth. He was fully God and yet His glory was hidden when He became a man. From time to time that glory was revealed in miracles and signs that the people could bear to see. On the cross, He could have revealed His glory and struck down His oppressors but then the plan of salvation would have been broken and sinful man would have been doomed. Christ voluntarily took the place of a servant in order to save us and show us God’s saving love (Phil. 2:5-11).

Some people have a desire to move to a better country, perhaps because of economic difficulties, or a lack of freedom in their home country. They apply for a visa, make plans for travel, sell belongings and set out for a new life. In today’s world refugees also make desperate journeys risking life and limb in the hope of something better. Without hope man is truly miserable. I remember the time when I returned home after spending a year in South Korea teaching English as a foreign language and Bible lessons to college students. When one returns home there is a longing for one’s homeland and the expectation of something good, a reunion with relatives and going to familiar places. The nearer the plane got to home, the better I felt. In a similar way we are on a journey to a better land, to a city that has foundations which cannot be shaken whose builder and maker is God (Heb. 11:10, 16). We are going to be reunited with the heavenly family (Heb. 12:22). And we are going to make a celestial journey to reach our home where our citizenship is. The way to that city is mapped out in the plan of the sanctuary[xli]; we only need to follow the instructions.

[see printed version for illustration]

The blood of Christ and His sacrifice draws people like a magnet to the cross (the bronze altar). This is a bit like bees that are drawn to the nectar of flowers, only we are drawn by something far more powerful. When we commit our lives to Christ we are baptised (the laver) symbolising death to the old life and a new life cleansed from our impurities (Romans 6:3-4).

However, the journey is only just beginning as the Israelites learned after passing through the sea. They had many experiences and lessons to learn before reaching the Promised Land. Likewise we go through life’s difficulties and need to eat the Bread of Life (table of shewbread) and pray continually (altar of incense) and have the Light of the World in our lives (seven branched lamp stand). At this stage we enter God presence indirectly just as the Shekinah light would have reached indirectly into the Holy Place.

Finally there is a judgement (Ark of the Covenant) and we are changed into immortal and sinless beings which fits us up to enter the heavenly city (2 Cor. 5:10; 1 Cor. 15:52). At the return of Christ, the sleeping saints are raised to life and together with those who are still alive at His coming are caught up to meet their Lord in the air, to make their journey to the heavenly city (Dan. 12:2; John 5:28-29; 14:1-4; 1 Thess. 4:13-18; 1 Cor. 15). Interestingly, the New Jerusalem has the same dimensions – a perfect cube as the Most Holy Place (1 Kings 6:20; Rev. 21:16).[xlii] At last God will tabernacle with His people, and He will wipe away every tear from their eyes (Rev. 21:3-4). Now God’s people will be directly in His presence.

After Adam sinned, he was separated from God and under a death sentence. Man could no longer look directly upon God in his sinful state and so a “veil” was placed between man and God. A great chasm now separated man from God which he could not bridge. No amount of penance or good works could make up the difference. Man’s condition appeared to be hopeless, but God in His mercy had a plan to rescue us. Because of God’s love for fallen man, Christ took upon Himself the sins of the world and died as an atoning sacrifice in order to restore our communion with God, and bridge the gulf that sin had made (John 3:16; 1 John 4:2). Access was restored through the blood of Christ shed on the cross. Ultimately when Christ returns the saints will enter the direct presence of God and dwell with God for eternity in the New Jerusalem. It is up to us how we respond to the provision God has made for our salvation. Let us ever fix our gaze on Christ, the all merciful, all loving Saviour who intercedes for us with His blood, then we will tabernacle with God for eternity.

At that time, the Feast of Tabernacles will be fulfilled, when God will tabernacle with His people. Following the solemn rites of the Day of Atonement, the joyous Feast of Tabernacles is celebrated. Another feast will also be fulfilled at this time – the year of jubilee[xliii] at which time the slaves were set free and the people who had sold their ancestral lands (usually because of poverty) received them back. A trumpet was blown throughout the land to announce the beginning of the jubilee. In a similar way when Christ returns a trumpet will be blown (1 Cor. 15:52), the dead in Christ will be set free from the chains of death and inherit the New Earth. Christ comes as a great liberator to set His people free from death and oppression.

In the book of Ezekiel, God revealed plans for a new temple following the exile in Babylon (Ezekiel 40-48). However, because of the rejection of the Messiah this prophecy will now be fulfilled in the New Jerusalem. Many of the prophecies concerning Israel were given on condition of obedience, and because of the rejection of the Messiah are now fulfilled by spiritual Israel comprising of both Jews and Gentiles who believe in Jesus (Jer. 18:5-10; Romans 11). We can draw a number of parallels[xliv] between Ezekiel’s temple vision and John’s vision of the New Jerusalem (Rev. 21-22):

a. Both prophets were carried in vision and shown a city radiant with God’s glory

b. Both cities had a high wall and twelve gates which had the names of the tribes of Israel on them

c. Someone with a measuring rod measured the city, the gates and the walls, and the city was square

d. Several warnings and restrictions were stated as to who can enter the city

e. The throne of God is there and God dwells with His people

f. There is a stream emanating from where God dwells

This suggests that the ultimate fulfilment of Ezekiel’s temple will be found in the New Jerusalem. After the millennium (Rev. 20:7-9), the enemies of God will march against the city; fire falls from heaven and consumes them. This is when the battle of Gog and Magog will be fulfilled (Ezekiel 38-39).

The prize of eternal life and the beauty and peace of the New Jerusalem is beyond our imagination (1 Cor. 2:9). In that city there will be no crime, pollution or graffiti that people are used to in the cities we now inhabit. You will be able to leave your door unlocked and children will be able to play next to an asp’s hole without fear (Isaiah 11:8). There is no need for artificial lighting because the city is lighted up with the glory of God (Rev. 21:23). Can you imagine the light from God’s throne lighting up all the crystals and precious stones? The foundations of the city are made of pure gold, as pure as glass and decorated with all sorts of precious stones such as jasper, sapphire, and emeralds (Rev. 21:19-21). No one is going to try to steal the gold, and even the gates are made of giant pearls! In this world, people want to keep things for themselves but in heaven we will want to share things. There will be no compulsion in this; love is the natural element in heaven. We will be busy for Isaiah says we will build houses and plant vineyards (Isaiah 65:21). However, each Sabbath all mankind will come and worship God (Isaiah 66:22-23). Within the city will be the tree of life and the water of life that flows from the throne of God. By means of the tree of life we will be immortal, never growing old and decaying. Christ said He was going away to prepare rooms for us (John 14:2-3), so we will all have our own abode in heaven. Best of all, Christ will be there with the nail prints still in His hands reminding us of the sacrifice He made for us (John 20:27). Above God’s throne is a rainbow like an emerald, signifying the unique blend of righteousness and mercy (Rev. 4:3). When we enter heaven and see the glory and mingle with the holy inhabitants we will be so grateful for the great price paid for our salvation that any sacrifice we made on earth will be well worth the cost.

Sometimes when I go for walks with my children we see dung beetles crossing the footpath. There is one particular place called Cardinham Forest that seems to be abundant with these beetles. When a dung beetle has a ball of dung he probably thinks it is the best treasure he could own, and will fight to stop another dung beetle taking it from him, it is considered to be very valuable by these beetles. Sometimes we can be like that, thinking that our earthly treasures are so valuable, when God has something far better for us. God probably looks at us as we look at those dung beetles, He is offering us something infinitely better but we often don’t appreciate it. Christ has paid an infinite sacrifice for our salvation and the city is well worth inheriting, now Christ calls us to deny our selves and take up our cross and follow Him (Luke 9:23).

Epilogue

Studying the heavenly sanctuary is a journey, perhaps even a pilgrimage of faith. It begins with the altar, which is the cross of Jesus, and ends in the Most Holy Place in the very presence of God. It is a bit like John Bunyan’s Pilgrim Progress, near the beginning his burden fell off at the cross and at the end he enters the Celestial City. The journey is not always easy but it is rewarding and there are pitfalls along the way. We can get sidetracked into the path of cheap grace or try to climb the hill of legality. We can get lost in the fog of spiritualism or simply be drowned in the waters of intellectual pride.

It’s not for me to spell out the complete meaning of the heavenly sanctuary; that would spoil your own journey. Two things do however become clear, that our salvation is not based on feelings, nor on our own good deeds but on the certainty of God’s promises and the merits of Christ’s blood. This is an anchor that reaches the Presence within the veil. The other important lesson is that God’s law stands at the heart of the heavenly temple, in the Most Holy Place within the Ark of the Covenant. God’s throne is built upon His laws and moral codes; we cannot with impunity depart from a thus saith the Lord, to do so is to make oneself least worthy of entering His kingdom (Matthew 5:17-19).

I believe there is a real, literal temple in heaven where Christ ministers in our behalf. I’ve seen nothing in Scripture which would lead me to deny this. Once we begin to spiritualise away the heavenly sanctuary, how long will it be before we spiritualise away the law and the gospel, and even the truth about the personality of God? In a New Age society, the idea that God is merely a spirit that pervades all nature is deadly because it eventually leads to a denial of the gospel and the reality that Christ is a real person who is God and who died for our sins. God is not an abstraction or force any more than we are; He is a real being of supreme love and mercy.

I commend to you the truth about the heavenly sanctuary as it stands written in the Scriptures and suggest you search it out for yourself. It brings an assurance of salvation and lifts one up into heavenly realms to understand the love of Christ in interceding for our sins and in giving His life for us. We do not stand alone; Christ is at the right hand of God, a Friend and Advocate in heavenly places who seeks our salvation. If God be for us, who can be against us? Romans 8:31.

My Testimony

When I was about ten years old, I had a friend who attended the local parish church on Sunday mornings. I went along with him and was given a job helping the vicar. We had to assist in minor duties such as holding a candle during a Scripture reading which I enjoyed, I also sang in the choir. Hearing the Word of God, I was convicted by the Holy Spirit and believed. It was just something that happened mysteriously; I understood that I was a sinner and that Christ had died for me. That marked the beginning of my Christian walk. About the same time I was confirmed, my aunt on my mother’s side died of cancer. This prompted my mother to return to church – the Seventh-day Adventist Church. Her sister had lived a godly life, helping the poor and even in her sickness had encouraged others. I decided to attend the Seventh-day Adventist Church on Saturday as well as going to the Anglican Church on Sunday. Soon I learned that the Sabbath is on Saturday, and was taught Biblical prophecies which helped cement my faith in the Bible as the Word of God. I had been brought up believing in the theory of evolution but the prophecies helped me to see that the Bible is true, because only God knows the future 100%. I asked my vicar why we observed Sunday; his assistant said it was a Jewish day. I could not accept this because I knew that the Sabbath began with Adam and Eve. So I made my decision to become a Seventh-day Adventist and was baptised into the church in 1987. God has been good to me, guiding me through difficult problems and never forsaking me. I’ve learned that it’s not wise to trust in feelings or reason but rather to rely upon the Word of God. His grace is abundant and is the source of my walk with the Lord. I would encourage you to study the Bible and discover these things for yourself, so that you too can experience the grace of God, and find a place in His kingdom.

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[i] Gerhard Pfandl, Daniel the Seer of Babylon, p. 79

[ii] Gerhard F. Hasel, Establishing a Date for the Book of Daniel, Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, p. 101

[iii] Ibid., p. 147

[iv] Gerhard F. Hasel the “Little Horn,” the Heavenly Sanctuary and the time of the end: A study of Daniel 8:9-14 Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, p. 437

[v] Francis D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 4, p. 852

[vi] Gerhard F. Hasel the “Little Horn,” the Heavenly Sanctuary and the time of the end: A study of Daniel 8:9-14 Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, p. 438

[vii] The Seventh-day Adventist Bible Commentary, Volume 3, p. 78

[viii] William H. Shea, Nature of Prophecy, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series Volume 3, pp. 99-100

[ix] William H. Shea, Year-Day Principle – Part 1, Selected Studies on Prophetic Interpretation, Daniel and Revelation Committee Series, Volume 1, pp. 89-92. The word “shabua” is most commonly used in the expression “feast of week” which lasts for a literal seven days

[x] Ibid., pp. 74-75

[xi] Ibid., pp. 78-79

[xii] William H. Shea, The Prophecy of Daniel 9:24-27, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series Volume 3, pp. 89-91

[xiii] William H. Shea, Unity of Daniel, Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, p. 243

[xiv] William H. Shea, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series Volume 3, pp. 103-4

[xv] Francis D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 5 (Review and Herald Publishing Association, 1978) pp. 243-245

[xvi] Ibid., pp. 251-65

[xvii] William H. Shea, Year-Day Principle – Part 2, Selected Studies on Prophetic Interpretation, Daniel and Revelation Committee Series, Volume 1, pp. 105-110

[xviii] Francis D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 1, p. 210

[xix] Niels-Erik Andreasen, Translation of Nisdaq/Katharisthestai in Daniel 8:14, Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, pp. 475-496

[xx] Gerhard F. Hasel the “Little Horn,” the Heavenly Sanctuary and the time of the end: A study of Daniel 8:9-14 Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, p. 450; Gerhard Pfandl, Daniel the Seer of Babylon, p. 90

[xxi] William H. Shea, The Prophecy of Daniel 9:24-27, The Seventy Weeks, Leviticus, and the Nature of Prophecy, Daniel and Revelation Committee Series, Volume 3, p. 107

[xxii] Gerhard Pfandl, Daniel the Seer of Babylon, p. 99; The extended meaning was used in writings which date a millennium after the time of Daniel (sixth century BC), so we can’t be sure it was used with the extended meaning at the time of Daniel, see Symposium on Daniel, Daniel and Revelation Committee Series, Volume 2, p. 229

[xxiii] Ibid., p. 65

[xxiv] Francis D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 2 (Review and Herald Publishing Association, 1978) p. 111

[xxv] Gerhard Pfandl, Daniel the Seer of Babylon, p. 65-66

[xxvi] Angel Manuel Rodriguez, Future glory: the 8 greatest end-time prophecies in the Bible (Hagerstown, Maryland: Review and Herald Publishing Association, 2000) p. 87

[xxvii] Gerhard Pfandl, Daniel the Seer of Babylon, p. 92

[xxviii] William H. Shea, Biblical Parallels for the Investigative Judgment, Selected Studies on Prophetic Interpretation, Daniel and Revelation Committee Series, Volume 1, pp.1-29

[xxix] William H. Shea, The Mighty Message and His Message, Symposium on Revelation – Book I, Daniel and Revelation Committee Series Volume 6, pp. 279-301

[xxx] Francis D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 7, p. 798

[xxxi] Jon Paulien, The Deep Things of God, pp. 168-171

[xxxii] Frank B. Holbrook, The Great Controversy, Handbook of Seventh-day Adventist Theology, p. 972

[xxxiii] Ibid., pp. 972-984

[xxxiv] Martin Luther, “Wider die Antinomer (“Against the Antinomians”),” secs. 6, 8, in his Sämmtliche Schriften, ed. by Joh[ann] Georg Walch, Vol. 20 (St. Louis: Concordia, 1890), cols. 1613, 1614. German. (In The Seventh-day Adventist Bible Students' Source Book: The Seventh-day Adventist Bible Commentary, Volume 9, section 1033); regarding the creeds see Philip Schaff, The Creeds of Christendom (New York: Harper, 1919), Vol. 3 (quoted in The Seventh-day Adventist Bible Students' Source Book)

[xxxv] Francis D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 7, p. 782; Jon Paulien, The Deep Things of God, pp. 144-145

[xxxvi] Jon Paulien, The Deep Things of God, p. 59

[xxxvii] William H. Shea, Daniel: a reader’s guide, pp. 73-74

[xxxviii] Jon Paulien, The Deep Things of God, pp. 149-150

[xxxix] Seventh-day Adventists Believe, 2nd Edition, p. 284

[xl] See Ellen White, The Great Controversy Between Christ and Satan, Conflict of the Ages, Volume 5, Chapter 34

[xli] Jon Paulien, The Deep Things of God, pp. 125-126

[xlii] Jacques B. Doukhan, Secrets of Revelation: the Apocalypse through Hebrew eyes, p. 195

[xliii] Stephen N. Haskell, The Cross and Its Shadow pp. 247-257

[xliv] Roberto Badenas, The New Jerusalem - The Holy City, Symposium on Revelation – Book II, Daniel and Revelation Committee Series, Volume 7, pp. 252-271