Friday: Further Thought – Christ in the Heavenly Sanctuary
Further Thought: The book of Hebrews points to the earthly sanctuary as the model, the type, of what Christ would do for us both on earth, as our sacrifice, and in heaven, as our High Priest. The Israelite sanctuary was always meant to be an object lesson of the gospel. It was to teach the Jews the plan of salvation, which included sacrifice, intercession, judgment, and the final end of sin.
Image © Stan Myers from GoodSalt.com
The book of Daniel, meanwhile, adds more light in terms of helping readers understand the apocalyptic (end time) dimension of Christ’s final work in the heavenly sanctuary. “With its emphasis on cleansing, judgment, and vindication, the apocalyptic visions of Daniel project the imagery of the Day of Atonement to the very end of earth’s history. The cleansing is connected directly to the heavenly sanctuary and to the work of the Messiah as king and priest. The visions introduce the time element, making it possible for the reader to identify a specific moment within salvation history when the Messiah would begin His work of final cleansing, judgment, and vindication in the heavenly dwelling of God”. — Handbook of Seventh-day Adventist Theology (Hagerstown, Md.: Review and Herald ® Publishing Association, 2000), p. 394.
Discussion Questions:
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This week phrase that caught my attention
Hebrews 7:25
He ALWAYS lives to intercede for them
He is interceding on our behalf because satan is accusing us day and night before God.
He loves to intercede on our behalf. He does this relentlessly.
Don't give up on a God who has not given up on us.
I believe this song captures our lesson study
Though Satan should buffet, though trials should come,
Let this blest assurance control,
That Christ has regarded my helpless estate,
And hath shed His own blood for my soul
It is well (it is well)
With my soul (with my soul)
It is well, it is well with my soul
Let this assurance control my life
Christ has already regarded my HELPLESS estate
Christ has already shed His own blood for me
My sin, oh, the bliss of this glorious thought
My sin, not in part but the whole,
Is nailed to the cross, and I bear it no more,
Praise the Lord, praise the Lord, o my soul
He has nailed ALL of my sin to the cross (past, present and future) not some of it, ALL of it to the cross.
I don't have to bear it anymore.
This should burst us with the greatest joy to say
Praise the Lord, praise the Lord, O my soul.
If God is for us who can be against us.
The understanding of this end time message can be crucial for all, once there is no way to run from it. We need more and more of a close relationship with our Lawyer, we need to learn from Him all we can for the "hour of trouble".
I'm so blessed with the lesson this week, and i can stand tall to say that my redeemer lives and i have the assurance of salvation because he is still interceding on my behalf.May we all have that hope,have a blessed preparation day.
Why would Christ (commissioned to “take away sins, to condemn sin in the flesh, to destroy the works of the Devil”) want to “take sins into the heavenly sanctuary”?
The blood represents the “life”of the animal. Christ took off His glorious robe and put on the robe of His brothers and sisters, “the flesh of sin”. He was still God, Son of God specifically, in the sinful flesh - a Spiritual Man, having been born of the Spirit. Also, “now we recognize no one by what he/she is in the flesh” (2 Cor 5:16); and God looks at the heart (1 Sam 16:7). Despite His sinful flesh Christ is pure, holy, separate from sinners, undefiled... He was not identified with the mind of the flesh, the carnal mind. He had the mind of God, possessed of the Spirit without measure. It is the shed blood of the innocent, pure, holy sacrifice, with it’s righteous merits, that makes atonement for and justifies, cleanses (not stain or defile) the sinner. In any contest the mind of God vanquishes the mind of the flesh. Without food 40 days in the wilderness the Spirit mind calmly put the flesh mind to rest... In Gethsemane, the flesh’s aversion to death surrendered to the Spirit’s devotion to the will of God. His flesh had no power over him. Flesh has power over the natural man, unregenerate (Rom 7; Gen 6:5). We must be born from above. Only such glorify God, sons and daughters of God BORN of and led by the Spirit.
Christ put on flesh in order to die. “He who has died is freed from sin.”(Rom 6:7,18). Therefor: “You will cast our sins into the depths of the sea”; “their sin I will remember no more”; “You have cast all my sins behind your back”; “search will be made for the iniquity of Israel, but there will be none”; “As far as the east is from the west, so far has He removed our transgressions”. If Christ’s blood(His divine life) carries sin or is tainted with sin, then He is identified as a sinner.
Blood was never taken into the Most Holy during the year, until the day of atonement. Only the blood of two sinners was sprinkled in the Holy Place - “sins of ignorance” of a priest, or the whole congregation/assembly (Lev 4). In the Day of Atonement, however, “ALL their sins” (of priests and the children of Israel) are atoned for(Lev 16:11,16). On the head of the “scapegoat” Aaron confesses “ALL the iniquities of the sons of Israel and all their transgressions and all their sins.” (Lev 16:21). The Scripture must tell how sins got into the sanctuary/tabernacle.
One example is Ezk 43:7-9.
Does blood define or cleanse? It seems this is a crucial question. Is the effect the same both in the OT sanctuary as with the ministry of Jesus? If the blood of the animals somehow transferred sins or guilt to the sanctuary, then the analogy breaks down completely, as the Book fo Hebrews demonstrates. The blood of Jesus only cleanses, it does not deflie the heavenly sanctuary.
Blood of animals which were offered to atone for sin defiled the earthly sanctuary during the daily services. It was only on the Day of Atonement, which was the last day of the sanctuary year, that a special "Lord's goat" was slain and whose blood was then used to cleanse the sanctuary. Thus, in the sanctuary services, blood either defiled or cleansed - depending on the circumstances.
Scripture tells us how sin got into the earthly sanctuary: Sinners confessed their sins over the head of the sin offering before taking the animal's life, symbolizing the life of the Messiah to come. Some of that blood was sprinkled in the Holy Place, thus, in figure transferring sin there. When the blood was not sprinkled in the Holy Place, the priests ate of the flesh, thus, in figure bearing the sins themselves. (See Lev 4, Lev 5, Lev 6:25-26, Lev 10:16-18 Note that in Lev 10, the "bearing of sin" by the priests is specifically mentioned, thus indicating a type of transfer of sin. The confession of sin and placing of hands on the head of animals appears to have effected a similar type of transfer, with the sprinkled blood transferring sins to the sanctuary.)
Christ fulfilled both the role of the sin offerings and the priests, including the High Priest. He was the Lamb slain from the foundation of the world. Rev 13:8 It was not for His sins He died, but for ours. He bore our sins on the cross (1 Peter 2:24), and it was our sins that, in figure, defiled the heavenly sanctuary.
All the resources of the heavenly sanctuary and, indeed, of heaven itself are even now focused on solving the sin problem that has defiled God's universe and His sanctuary in a very real way. When the real Day of Atonement, prefigured in the yearly sanctuary services of the Hebrews is completed, the sin problem will have been forever dealt with. God will be declared just, the responsibility for sin will be placed squarely where it belongs - on Satan himself, prefigured by the scape goat in the earthly sanctuary services. Then the heavenly sanctuary and the whole universe will be clean from sin and it will not have to be thought of any more.
I'm just now noticing that the translation that comes up in my previous comment for the priests bearing sins is not clear. A more accurate translation of Lev 10:17 NASB says this:
See also Ex 28:38 NASB and Numbers 18:1 NASB. Note how the latter also refers to the "iniquity [related to the] sanctuary."
These texts demonstrate that both the priests bore sin figuratively and the sanctuary was affected/polluted by sin.
Thanks, Inge. So was the sanctuary in heaven ever polluted by the sins of humans? Or was it simply our consciences that were polluted and needed cleansing? Apart from analogy to the earthy services, which don't apply in all details, where is the argument or evidence in the NT for the idea of pollution of heaven?
Not at all sure what you mean by your question. Heb 9:23NKJV mentions that "heavenly things themselves" needed to be "purified" by the better sacrifice of the blood of Christ. If heavenly things needed to be purified," the corollary is that they had become impure or polluted. I already explained how I see sin polluting the heavenly sanctuary and, indeed, God's universe. The very fact that Christ and all the powers of heaven are focused on the sin problem is an interruption of the harmony of heaven or "pollution," if you will. This all suggests a very close relationship between heaven and earth. Sin does not just pollute this tiny, isolated planet. But, because God cares for each of us, sin affects heaven itself.
Sin also affects heaven and the throne room of the universe because sin originated in heaven in the heart of the angel closest to the throne of God. He was successful enough in casting doubt into the minds of other beings that God put Himself on trial (Rom 3:4) so that the universe can judge whether He is indeed a God of self-renouncing love or the despot Satan pictures Him to be. He is fully transparent in all His acts, and that's why we have what we call the "investigative judgment."
The earthly daily services and the yearly service were symbolic of something real going on in heaven. They weren't dealing with a physical "pollution" that can be cleaned up with a mop and pail. So there's no point in looking for a more tangible "pollution" than the fact that Christ is, indeed, involved in solving the sin problem. God will be judged by the effectiveness of His plan of salvation which involves cleansing human hearts from the pollution of sin, and that requires our cooperation. What a solemn responsibility that puts on us! (I believe we have lost much by being so human-centered in our theology and not recognizing that Rev 14:7 refers to "God's judgment" - that is, the judgment of God's character in the character of His saints. But that's another subject. The question before us is whether or not we will cooperate with Christ who wants to reproduce His character in us. Character is developed by making choices through God's power. It cannot be infused into our brains through some sort of divine spiritual funnel.)
Fascinating. I never thought of the "heavenlies" to be referring to some geographic location, but meaning something like a "spiritual realm".
Jordan, I did not intend to specify a particular "geographical location" since "geographical" refers to a particular place on this planet. (Please forgive me for being picky. 😉 ) I'm not even thinking of anything like a "building" in heaven, though others may, and that's okay.
However, I do believe in a real heaven, the headquarters of God's government of the universe. Reference to "spiritual realm," by contrast, could refer to an invisible realm on this planet. And perhaps that is what you mean.
If you'll read the directions given to Moses for the building of the sanctuary and then read all references in the New Testament to the sanctuary, followed by all references to "heaven" in both the Old and New Testaments, I think you'll find that a real heaven, distinct from the rest of the universe, is clearly taught. Christ Himself told His disciples, "I go to prepare a *place* for you .." (John 14:1-3)
The writer of Hebrews refers to "the heavenly things" (Heb 9:23NASB) in contrast to "earthly things." This wouldn't make sense, of course, if heaven were not a real place or if it were some kind of realm of disembodied souls floating around in the universe.
Inge, I recognize that what I'm about to state isn't the doctrinal teaching of our denomination. For full transparency, I am a baptized member of this church with uninterrupted membership for just over 38 years, 37 of them with my current congregation where I'm now serving as an Elder, Sabbath School Superintendent and teacher--my point being that I consider myself to be a Seventh-day Adventist. However, having said that, my primary allegiance is to the One responsible for my existence and sustenance (Act 17:24-25). I encourage everyone who considers him/herself a disciple of Jesus' teaching to continuously make room in our thinking for His occasional "system updates" (Lk 6:40; 24:21,27; Jn 16:12-13).
Inge, with no disrespect at all aimed at you or our denomination, I ask the question; could there be an alternate interpretation of your response to Kenny that might be more pointedly Christ-centered? I've stated in previous posts that the OT Tabernacle is an object lesson revealing God's plan for human salvation (Gal 3:8 ;Rm 3:29). A summary of that plan has always been to reverse the curse of human thought when it became independent of his Creator's authority (Gen 2:16-17..God's dependable thought vs Gen 3:6..unreliable independent thought). The ministry of THE High Priest and THE Lamb that subsequently resulted from the mind of a loving God was central to that reversal (Heb 4:14-15; 1 Pt 1:18-19). However, that ministration is illustrated as taking place within the confines of a building/structure representing the people of God (Act 15:14-17; 2 Cor 6:16; 2 Cor 5:18-19).
If God's plan for the redemption of humans is depicted as Christ's workings within a people-group to effect the relief of sin in others (2 Cor 5:19), then the transition from one people-group to another becomes significant in the salvation narrative (Mt 21:43). The Jewish nation was established in Abraham's lineage for this purpose (Ex 19:3,5-6), but was only intended in a temporary stewardship role (Mt 21:33; Heb 7:11-12) until the arrival of God's High Priest/Lamb, but this transition didn't go well because of the priest nation's independent thoughts (Mt 21:37-38). This fulfilled the prophecy of Mal 3:1-3--the High Priest came to His "temple" (Mal 3:1; Mt 15:24) and found it in need of cleansing (Mal 3:3; Mt 3:1-3,7-10). I believe that as a denomination we might have misinterpreted God's judgment regarding the termination of national Israel's priest-nation role.
The former priest-nation's (depicted in the daily Holy Place ministration) defiant tenacity to what God intended to pass away (Heb 7:18-19; 2 Cor 3:5-11) in deference to the new and improved High Priestly ministry of Christ (Heb 9:6-9,14; 7:22,25 depicted in the Most Holy Place ministration) placed them in opposition to the Lamb. Their stubborn, independent thinking brought them into prophesied judgment (Gal 4:22-25; note Mt 27:25; 21:39-41), which has been misinterpreted as Jesus's blood transferring sin into the sanctuary.
More may be said along this line, but I believe I've already said too much.
Lynrol, you have my attention when you write about something "more Christ-centered," since I believe that Christ is the center not only of the OT sanctuary services, but also the NT teachings. I have an inkling re what you might be thinking, but I don't know unless you explain yourself.
I believe I agree with all of your first paragraph. However, I'm not comfortable with your suggestion that the sanctuary structure represents primarily the people of God. The instructions given to Moses and what we read in Hebrews clearly indicates that the earthly sanctuary was patterned after a heavenly reality - however we might interpre that. Paul uses the concept of a heavenly sanctuary where God dwells to make the point that God wants to "dwell" in His people - just as He said in Exodus 25:8 when He asked them to build a physical sanctuary so that He might "dwell among them." Notice that the dwelling among them is not in place of the physical sanctuary, but that the physical sanctuary was a means of God dwelling in His people, and 2 Cor 6:16 does not negate that. I believe that in this age, the heavenly sanctuary is the means by which God "dwells" in His people because it is from there that Christ administers His grace and works through the Holy Spirit to sanctify His people.
Much of your argument depends on your assumption that the sanctuary represented primarily God's people, rather than a heavenly reality. And since I do not accept that assumption, I have no comment on its further application.
I agree that Christ's intent was to work through Israel for the "salvation of others" - just as today He intends to work through His people to save the world. For that to happen, His people must allow them *into* their hearts and lives. (Unfortunately, the image of Christ standing *outside* the door of the Laodicean church [Rev 3:20] tells us that there's a problem.)
I also believe that if Israel had fulfilled its role to enlighten the world, their role would not have been a "temporary" one. (But, of course, God knew could foresee that they would not fulfill the role He designed for them.)
I am puzzled by your statement
because I have never heard/seen these texts as being interpreted that Christ's blood transferred sin into the sanctuary and cannot imagine how they can be thus applied.
What I have referenced is the typology of the OT by which sins confessed over a sin offering were, in type, transferred to the offering and from thence to the sanctuary by way of blood sprinkling or the priest's eating of the flesh. This necessitated a yearly cleansing of the sanctuary. This is typology of something real in the plan of salvation, but it does not necessitate Christ's literal blood transferring literal sin into the heavenly sanctuary. What it does suggest is that Christ, as the Lamb slain from the foundation of the world, took upon him our sins. (Isa 53:5-6; 1 Cor 15:3; Gal 1:4; 1 Peter 3:18; 1 Peter 2:24 ) It furthermore suggests that heaven is affected by our sins.
I suggested earlier that the very fact that all heaven is focused on our salvation (as the book of Hebrews suggests Heb 8:1-5; Heb 9:11-28) demonstrates that point - not that Christ's literal blood somehow carried literal sins into a heavenly physical sanctuary building. (The necessity of having to deal with the sin problem is a king of "pollution" of the atmosphere of heaven.)
The earthly sanctuary was cleansed once a year in the Day of Atonement services. That service is highly symbolic of what happens in the final disposal of sin and cleansing of the heavenly sanctuary and the universe of all traces of sin. I submit that this will happen when all beings in the universe declare that God is just. (Phil 2:10-11) The destruction of sin and sinners will complete the eradication of all reminders of sin, and God will make all things new. 2 Peter 3:18; Rev 21:5
For me, this interpretation, which I believe closely follows our fundamental beliefs, is explanatory of a lot of questions that are not answered with alternate explanations.