The Sanctuary Study Pt. 15

Sanctuary Study Continued--
1989 Special 3 -- Light From the Throne -- Part 3 -- EDITORIAL (William Grotheer)-- If you do not wish to think new concepts based on fundamentals of truth, then read no further. Either put the paper away until you are willing to do so, or throw it immediately into "File 13."
Whether we want to admit it or not, we do have problems with the sanctuary doctrine.
Many, too many, have discarded the teaching altogether, accepting Barnhouse's evaluation that it "is the most colossal, psychological, face-saving phenomenon in religious history." (See Manuscript - The Seventh-day Adventist-Evangelical Conferences of 1955-1956)
Those who recognize that there are problems, but perceive the sanctuary truth to be light from the Throne of God can do one of two things:
1) Ignore the problem and put their heads in the sand; or 2) Face the problem and offer a solution, refining their concepts.
-The rest will continue in their blind traditionalism.
Several years ago, I was invited through the instrumentality of a young couple to speak at a church gathering here in Arkansas made up of a group of people dedicated to what became known as the "new theology."
In discussing the agreed to subject on the sanctuary and the 2300 days of Daniel 8:14, it was anticipated by the group leaders that I would use nothing but the Writings. This I did not do. After reading from the Writings the place of the Sanctuary doctrine and Daniel 8:14 in the original Adventist theology, I proceeded to give the Bible basis for that faith.
When I finished, one young lady on the front row exclaimed - "I do not have to give up my belief in the sanctuary, I can now believe it from the Bible."
Not all shared that new found joy, and some of the local leaders ranted and raved referring to Crosier's apostasy, but they could not refute the Word of God.
This brings us to another grave, but fundamental question. What do we do with the Writings in regard to the Sanctuary teaching?
There are those, who if one does not accept the Writings of Ellen G. White as infallible, are willing to spread the propaganda that that one does not believe in Ellen G. White.
First, one must understand that there is only One in whom one must "believe" for salvation, and that is the Lord Jesus Christ - no human being!
Secondly, one must realize that to recognize that the Writings of Ellen G. White are not infallible is to accept her own testimony.
She wrote: In regard to infallibility, I never claimed it; God alone is infallable. His word is true, and in Him is no variableness, or shadow of turning. (Letter 10, 1895; quoted in SM, bk. i , p. 37)
We compound our problem when we do not recognize the difference between "impeccable" and "infallible."
Ellen G. White never even intimated that she was impeccable, for she recognized that she along with the rest of us were sinning, erring mortals. She also did not claim "infallibility" which means "incapable of error: unerring (in memory); sure, certain (in remedy);" and "incapable of error in defining doctrines touching faith or morals" (Webster's Seventh New Collegiate Dictionary).
Further, she emphatically taught in the book, Great Controversy, that because there is a widespread departure from the doctrines and teachings of the Scriptures, "there is need of a return to the great Protestant principle, - the Bible and the Bible only, as the rule of faith and duty."(pp. 204-205)
Then she told why this is essential: - "Satan's manner of working against God and His word has not changed; he is still as much opposed to the Scriptures being made the guide of life as in the sixteenth century." Today the enemy has produced a masterpiece of deception. He has taken the works of the "messenger of the Lord" and led the professed people of God to accept them as an infallible substitute for the Bible.
We need to go one step further. We have this councel in regard to doctrinal unity: We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they well never have to give up a cherished view, never have an occasion to change an opinion will be disappointed. (TM, p. 30)
In college, the professor to New Testament Greek used to quote this reference frequently when we were reading the text. It would wrankle me no end. I thought him to be a heretic. But today in retrospect, he was my best Bible teacher on the undergraduate level. He taught me to do in thinking and study what Jesus told the disciples to do in fishing - "Launch out into the deep." We have been doing too much "surface" studying of the Word of God. We have been advised: We do not go deep enough in our search for truth... God wants our minds to expand. (TM, p. 119; read whole page)
This is what the current issue of the Commentary is all about. If you wish to explore with me some questions and expand your thinking, then with your Bibles open, begin reading this issue.
-- Light From the Throne -- Part 3 --
In beginning the study of the services of the Day of Atonement, we need first to outline in detail what was done under the shadowy services of the type.
The instruction found in Leviticus 16 followed closely after the death of Aaron's two sons who "offered strange- fire before the Lord." "(Lev. 10:1; 16;1)
{10:1} And Nadab and Abihu, the sons of Aaron, tookeither of them his censer, and put fire therein, and putincense thereon, and offered strange fire before the LORD,which he commanded them not
(16:1) And the LORD spake unto Moses after the deathof the two sons of Aaron, when they offered before theLORD, and died;
Even Aaron, the High Priest, was not to come "at all times into the holy place within the vail before the mercy seat,which is upon the ark." (16:2)
{16:2} And the LORD said unto Moses,Speak unto Aaron thy brother, that he come not at all timesinto the holy [place] within the vail before the mercy seat,which [is] upon the ark; that he die not: for I will appear inthe cloud upon the mercy seat.
(You will observe that in the KJV the word, "place," is in italics, being supplied. In the Hebrew, the word is kodesh, the same word as used in Psalm 77:13 - "Thy way, 0 God, is in the sanctuary (kodesh). The LXX uses the Greek word, to hagion, the same as is used in Hebrews 9:1, and translated "sanctuary." However, in Leviticus 16, it is clearly defined as to its application the second apartment or most holy place of the sanctuary.)
When Aaron was to come into the most holy place on the Day of Atonement, he was to bring a young bullock for a sin offering and a ram for a burnt offering. (16:3)
{16:3} Thus shall Aaroncome into the holy [place:] with a young bullock for a sinoffering, and a ram for a burnt offering.
The "bullock" was to be "for himself, and for his house." (16:11)
{16:11} And Aaron shallbring the bullock of the sin offering, which [is] for himself,and shall make an atonement for himself, and for his house,and shall kill the bullock of the sin offering which [is] forhimself:
But no hands were laid upon the head of this bullock in either confession or transference, yet it was called a "sin offering." One might reply that because this was a sin offering, the law of the sin offering required that this be done. No blood carrying the confession of sin could cleanse, and in the final step of the cleansing the cleansing of the Altar of the Court the blood of the bullock was mingled with the blood of the Lord's goat. (16:18)
{16:18} And he shall go out unto thealtar that [is] before the LORD, and make an atonement forit; and shall take of the blood of the bullock, and of theblood of the goat, and put [it] upon the horns of the altarround about.
On the Day of Atonement, throughout the ministry of cleansing, Aaron was to wear the "holy garments" made of linen. (16:4)
{16:4} He shall puton the holy linen coat, and he shall have the linen breechesupon his flesh, and shall be girded with a linen girdle, andwith the linen mitre shall he be attired: these [are] holygarments; therefore shall he wash his flesh in water, and[so] put them on.
These were not removed until he had finished the whole ritual of the day up to and including the transfer of sin to the head of the live goat. (16:23)
{16:23} And Aaron shall come into the tabernacle of thecongregation, and shall put off the linen garments, which heput on when he went into the holy [place,] and shall leavethem there
Two kids of goats were taken from the congregation, and were presented before the Lord at the door of the tabernacle. (16:7)
{16:7} And he shall take the two goats, andpresent them before the LORD [at] the door of thetabernacle of the congregation
Over these, lots were cast, one goat becoming the Lord's goat, and the other for Azazel, or the scapegoat. A comment found in Keil Delitzsch explains well the significance of "one lot for the Lord, and the other lot for the scapegoat" (Heb. - Azazel; 16:8, margin)
{16:8} And Aaron shall castlots upon the two goats; one lot for the LORD, and the otherlot for the scapegoat
It reads:
The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being in apposition to Jehovah ... We have not to think, however, of any demon, who seduces men to wickedness in the form of an evil spirit, as the fallen angel Azazel is represented as doing in Jewish writings ..., like the terrible fiend Shibe, whom the Arabs of the peninsula of Sinai so much dread ..., but of the devil himself, the head of the fallen angels, who was afterwards called Satan; for no subordinate evil spirit could have been placed in antithesis to Jehovah as Azazel is here, but only the ruler or head of the kingdom of demons. (Vol. 1, p. 398)
Three times Aaron enters the Most Holy Place on the Day of Atonement. First to burn incense, so that "a cloud of incense may cover the mercy seat that is upon the testimony." (16:12-13)
{16:12} And he shall take a censer full of burningcoals of fire from off the altar before the LORD, and hishands full of sweet incense beaten small, and bring [it]within the vail: {16:13} And he shall put the incense uponthe fire before the LORD, that the cloud of the incense maycover the mercy seat that [is] upon the testimony, that he dienot:
Next he brings the blood of the bullock, and sprinkles it seven times before the ark. (16:14)
{16:14} And he shall take of the blood of the bullock,and sprinkle [it] with his finger upon the mercy seateastward; and before the mercy seat shall he sprinkle of theblood with his finger seven times
Finally the blood of the Lord's goat is brought in and the same procedure is followed as for the blood of the bullock. (16:15)
{16:15} Then shall he kill the goat of the sin offering, that[is] for the people, and bring his blood within the vail, anddo with that blood as he did with the blood of the bullock,and sprinkle it upon the mercy seat, and before the mercyseat:
Then the text reads:
He shall make an atonement for the holy place [most holy], because of the uncleanness of the children of Israel, and because of their transgressions in all their sins. (16:16)
{16:16} And he shall make an atonement for the holy[place,] because of the uncleanness of the children of Israel,and because of their transgressions in all their sins: and soshall he do for the tabernacle of the congregation, thatremaineth among them in the midst of their uncleanness
Here we must pause and do some thinking.
If in fact, the blood of the sin offerings represented the transference of sin to the sanctuary, how did the sin get into the Most Holy Place, inasmuch as no blood was ever taken into that Most Holy Place during the year?
Further, none of the blood on the Day of Atonement which was taken in was laden with sin.
The truth is, the record of the sins of Israel were already recorded there, and the blood of the sin offerings merely indicated that the penalty had been paid for a life had been given.
Now the record had to be expunged, and the final penalty for sin adjudicated. But along with sin is introduced the "uncleanness of the children of Israel." This facet enters the ritual services again as the cleansing continues. While the record of the sins and transgressions could be expunged in the Most Holy Place, the uncleanness could not.
The question remains - what does this phase of the cleansing mean? This must be addressed, and this we shall do as the study continues.
Following the cleansing of the Most Holy Place, the High Priest also cleansed the holy place, or first apartment, noted as "the tabernacle." (16:16)
{16:16} And he shall make an atonement for the holy[place,] because of the uncleanness of the children of Israel,and because of their transgressions in all their sins: and soshall he do for the tabernacle of the congregation, thatremaineth among them in the midst of their uncleanness
This was performed because of the record placed on the horns of the Altar of Incense. The instruction read: And Aaron shall make an atonement upon the horns of it [Altar of Incense] once in a year with the blood of the sin offering of atonements. (Ex. 30:10)
{30:10} And Aaron shall make an atonement upon thehorns of it once in a year with the blood of the sin offeringof atonements: once in the year shall he make atonementupon it throughout your generations: it [is] most holy untothe LORD.
It must be kept in mind that on this Altar during the year was recorded only the blood of corporate confession.
Then Aaron went to the Court. (16:18)
{16:18} And he shall go out unto thealtar that [is] before the LORD, and make an atonement forit; and shall take of the blood of the bullock, and of theblood of the goat, and put [it] upon the horns of the altarround about.
Here the blood of the bullock and the blood of the Lord's goat were mingled for the cleansing of the Alter of Burnt Offering. Two things should be observed:
1) This Altar carried the record of the confessed sins of the individual, and the fact that the penalty had been paid. And 2) Only the uncleanness of the children of Israel is mentioned in this cleansing, not their sins. (16:19)
After Aaron had "made an end of reconciling the [most] holy place, and the tabernacle of the congregation, and the altar" (16:20),
{16:20} And when he hath made an end of reconciling theholy [place,] and the tabernacle of the congregation, and thealtar, he shall bring the live goat:
... then the live goat entered the picture. On him the High Priest placed "both" of his hands and "confessed" over the goat "all the iniquities of the children of Israel, and all their transgressions in all their sins."
{16:21} And Aaron shalllay both his hands upon the head of the live goat, andconfess over him all the iniquities of the children of Israel,and all their transgressions in all their sins, putting themupon the head of the goat, and shall send [him] away by thehand of a fit man into the wilderness:
(16:21) This goat was then dispatched by the hand of a fit man into the wilderness, to "a land not inhabited." (16:22)
{16:22} And the goatshall bear upon him all their iniquities unto a land notinhabited: and he shall let go the goat in the wilderness
Again it should be observed that the uncleanness of the children of Israel was not included, only that which had been adjudicated in the Most Holy Place. The cleansing of the uncleanness ended at the Altar of the court.
It is well to note in passing that after Aaron had assumed his official attire, he offered his burnt offering, and a sin offering for the congregation, thus bringing the blood of confession once again into the sanctuary. (Cmp. Lev. 16:24 & Num. 29:11) The new year had begun and with it came the same round of services which could not make the comer there unto perfect. It was but shadowy. The Reality to which it pointed could and would accomplish the objective of God and the longing of the contrite soul.
OTHER ASPECTS AND QUESTIONS --
The Day of Atonement was more sacred than a regular Sabbath. It is called a "Sabbath of sabbaths." (Lev. 23:32, Heb. )
{23:32} It [shall be] untoyou a sabbath of rest, and ye shall afflict your souls: in theninth [day] of the month at even, from even unto even, shallye celebrate your sabbath.
"All the various elements effecting atonement are in a marked degree combined in the Day of Atonement ... It is called - 'shabbat shabbaton,' the holiest of rest days." (Jewish Encyclopedia, Vol. II, p. 280; quoted in Messiah in His Sanctuary, p. 67) On this day, as on the weekly Sabbath, no work was to be done, while on the other feast days, "servile work" - the performance of a trade - alone was prohibited. (Lev. 23:28, cmp. with 23:7) It was to be fast day, a day for soul affliction. It was called "the fast" by Luke. (Acts 27:9, margin)
The blood of the Lord's goat is noted in Scripture as "the sin offering of atonements" (Ex. 30:10)
{30:10} And Aaron shall make an atonement upon thehorns of it once in a year with the blood of the sin offeringof atonements: once in the year shall he make atonementupon it throughout your generations: it [is] most holy untothe LORD.
The same emphasis is to be found in Leviticus 23, though not apparent in the KJV. Literally, the record reads: "On the tenth of this seventh month is a day of atonements ... and ye shall do no work in this same day: for it is a day of atonements, to make an atonement for you." (27-28)
This day called for soul affliction, fasting and no work. In contemplating the significance of these requirements, it would be well to ponder the message of Isaiah 58:1-7.
{58:1} Cry aloud, spare not, lift up thy voice like atrumpet, and shew my people their transgression, and thehouse of Jacob their sins. {58:2} Yet they seek me daily,and delight to know my ways, as a nation that didrighteousness, and forsook not the ordinance of their God:they ask of me the ordinances of justice; they take delight inapproaching to God.{58:3} Wherefore have we fasted, [say they,] and thouseest not? [wherefore] have we afflicted our soul, and thoutakest no knowledge? Behold, in the day of your fast ye findpleasure, and exact all your labours. {58:4} Behold, ye fastfor strife and debate, and to smite with the fist ofwickedness: ye shall not fast as [ye do this] day, to makeyour voice to be heard on high. {58:5} Is it such a fast that Ihave chosen? a day for a man to afflict his soul? [is it] tobow down his head as a bulrush, and to spread sackclothand ashes [under him?] wilt thou call this a fast, and anacceptable day to the LORD? {58:6} [Is] not this the fastthat I have chosen? to loose the bands of wickedness, toundo the heavy burdens, and to let the oppressed go free,and that ye break every yoke? {58:7} [Is it] not to deal thybread to the hungry, and that thou bring the poor that arecast out to thy house? when thou seest the naked, that thoucover him; and that thou hide not thyself from thine ownflesh?
An observation worthy of much thought is to be found in the chapter. "The Seal of God." (Testimonies, Vol.5) It reads: In the time when (God's) wrath shall go forth in judgments, ["the little company who are standing in the light", the] humble devoted followers of Christ will be distinguished from the rest of the world by their soul-anguish, which will be expressed in lamentation and weeping, reproofs and warnings. (p.210)
The Day of Atonement cannot be disassociated from the concept of the sealing. The modern orthodox Jews in their celebration of The Day, pray during its closing hours the following prayer: Our Father, our King, seal our name in the book of life; our Father, our King, seal our name in the book of remembrance; our Father, our King, seal our name in the book of success and prosperity. ("Prayers for the Day of Atonement" quoted in Messiah in His Sanctuary, p. 69)
The Jewish Encyclopedia contributes to this concept: Down to the first century, the idea of the divine judgment was mainly eschatological in character, as deciding the destiny of the soul after death rather than of men on earth. But ... the idea developed also in Jewish circles that on the first of Tishri [the seventh month] the sacred New Year's Day, ...man's doings were judged and his destiny decided; and on the tenth of Tishri [the Day of Atonement] the decree of Heaven was sealed. (Vol. II, p. 281)
F. C. Gilbert after quoting the above reference comments: The belief in the sealing work on this most holy day has been prevalent and accepted among the seed of Abraham for many centuries. This idea is found in their literature through the ages. (Messiah in His Sanctuary, p. 71)
The relationship between the Day of Atonement and the Sealing work is further suggested by the vestments worn by the High Priest while ministering the atonement. The High Priest was to put on what is called "the holy linen garments." (See Lev. 15:4) In Ezekiel 9, the one who is commanded to "mark a mark" in the foreheads of the men "that sigh and cry" is designated as "the man clothed in linen."
{9:2} And, behold, six men came from the way of thehigher gate, which lieth toward the north, and every man aslaughter weapon in his hand; and one man among them[was] clothed with linen, with a writer's inkhorn by his side:and they went in, and stood beside the brasen altar.
(9:2; 10:2)
{10:2} And he spake unto the manclothed with linen, and said, Go in between the wheels,[even] under the cherub, and fill thine hand with coals offire from between the cherubims, and scatter [them] overthe city. And he went in in my sight.
In detailing the ritual for the Day of Atonement, we observed that when the cleansing process reached the Altar of the Court, only the "uncleanness" of the children of Israel was cleansed. This was accomplished with the High Priest "for himself and his house" and the blood of the Lord's goat. In this shadowy type, it must be kept in mind that the High Priest was prefiguring the work of Christ the Great High Priest.
The book of Hebrews tells us that Christ is "a son over His own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." (Heb 3:6)
One must ask himself if the final cleansing at the Altar in the court was a prefiguring of the prophetic utterances found in Zephaniah 3:13
{3:13} The remnant of Israel shall not do iniquity, norspeak lies; neither shall a deceitful tongue be found in theirmouth: for they shall feed and lie down, and none shallmake [them] afraid
and Revelation 14:5.
{14:5} And in their mouth was found noguile: for they are without fault before the throne of God.
The prophecy of Zechariah 3, also enters the picture. Here in symbolism, Joshua is clothed in filthy (unclean) garments.
But Joshua does not remove them. They are removed by the attendants of the "Angel of the Lord."
Then this "Angel" declares - "Behold I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment." (3:4) No work was to be done on the Day of Atonement; neither did Joshua work in the removal of the filthy garments.
His part in this transaction was to consent - surrender to the Divine objective.
If there is, as it appears, a connection between the ministry at the Altar in the Court on the Day of Atonement and these prophecies noted above, then we must develop with caution the conclusion to be drawn.
Zephaniah says "the remnant of Israel shall do no iniquity" and the removal of "a deceitful tongue" finds its echo in Revelation 14:5.
But to interpret the cleansing of "the uncleanness" - the taking away of the filthy garment - as the removal of the fallen nature would invoke the theology of the Holy Flesh Movement. But then, if as is prefigured in the type, the cleansing of the record of sin and iniquity is accomplished in the Most Holy Place, then what does this "uncleanness" represent and when will it be done?
Over this point much prayerful study must be made and conclusions drawn only as light comes from the Throne.
*******
There is so much here to learn, so much to comprehend.
We can blow it off as something that is boring, that doesn't matter, the should be read and forgotten. We can not even read this, or we can read and scoff. In truth, seeking to understand the type, the shadow of what points to Jesus and has always pointed to Jesus is necessary to understand. We need to do all we can to understand the work of our Lord, yes, our savior. Is it enough to say that he's saved us and end it there? We have to continued to live beyond our initial acceptance, our initial repentance. We have to walk as Jesus walked, learn of all of Him that we can. There is no aspect of Jesus we are to set aside, we need to embrace all of him. He is revealed in the scriptures of old. He Himself tells us to search the scriptures.
John {5:39} Search the scriptures; for in them ye think ye haveeternal life: and they are they which testify of me.
May God help us as we search the scriptures, as we study and learn and ask for the Holy Spirit to guide us to understand.
This isn't an easy study by far and it will take much prayer to truly understand.
We will keep on, we will keep studying and may the Lord bless and keep us in His truth now and always.
We need to understand.
By His Grace, by His Will.
Amen.