The Sanctuary Pt. 25

More on the Sanctuary--
2002 Jan -- XXXV -- 1(02) -- "Let Them Make Me A Sanctuary" -- Editors Preface (William Grotheer) --
... The Psalmist could sing, "Thy way, O God is in the sanctuary" (77:13).
The God of Israel was revealed as One who "dwellest between the cherubim" (80:1).
The conclusions drawn and the lessons to be learned are based on the principle of type and antitype.
But to correctly state the truth of the antitype, one must be sure that all that the type reveals is included in the deductions made.
One cannot take one part of the type as just ceremonial, and a corresponding part typical.
For example: On the Day of Atonement, Aaron in his capacity as High Priest was instructed to provide a bullock "for a sin offering ... for himself and for his house." He provided the sacrifice, but he did not place his hands on it in confession as he did the bullock he was required to bring should he lead the people into sin.
Is one situation to be considered just a literal ceremonial act with no typical significance, and the other typical, or were both to have typical significance?
We dare not make an interpretive error on this point, as the blood of the bullock provided by the High Priest for the Day of Atonement became a part of the blood used in the final cleansing at the Altar in the Court.
"We have many things to learn, and many, many things to unlearn.God and heaven alone are infallible."
"Let them make me a sanctuary; that I may dwell among them." -- In the directive given to Moses by God on the mount - "Let them make Me a sanctuary; that I may dwell among them" - two factors are indicated:
1) The sanctuary was to involve human construction - "Let them make Me" - and 2) God would dwell therein - "I will dwell among them."
The very essence of this directive was prophetic. Of the Word, John would write:"The Word was made flesh and dwelt among us" (1:14).
Here again are the same two factors. The Word came to be (egeneto ) flesh - He came into humanity - and tabernacled (eskhnwsen ) among us." Further, it shall ever be. In the revelation of the earth to come, a great voice out of heaven is heard saying, "Behold the tabernacle of God is with men, and He will dwell with them" (Rev. 21:3).
In the holy city, New Jerusalem, there is "no temple for the Lord God Almighty and the Lamb are the temple of it" (Rev. 21:22).
However, Scripture reveals another tabernacle, designated "the true tabernacle (skhnhV), which the Lord pitched, and not man" (Heb. 8:2).
Here the contrast is emphasized. The one at Sinai, man was asked to make; the heavenly, the Lord "pitched."
The relationship between the two as defined in Scripture forms the basis of the doctrine of the sanctuary.
Perhaps we should summarize what the above revelation in Scripture is telling us:
1) Both the tabernacle "pitched" by Moses, and the "true tabernacle, which the Lord pitched" were of temporary duration,2) Only the "Word made flesh" who in Himself embodied all that the "tabernacle" pitched by Moses symbolized remains eternally. It was He who could say to John: "I am the Living One, and was dead; and behold, I am alive forevermore, Amen" (Rev. 1:18, Gr.).3) The "true tabernacle which the Lord pitched" was set up in Heaven. It was not heaven itself.
The heavenly "tabernacle" was pitched" to serve as the place of ministry for Jesus Christ as High Priest forever after the Order of Melchizedec. The earthly tabernacle "reared" by Moses (Ex. 40:17-18) was served by the Order of Aaron.
The relationship between these two Orders needs to be clearly understood for this is basic in the doctrine of the sanctuary.
"The pattern . . shewed . . in the mount"-- Following the directive that Israel make a sanctuary, Moses was instructed that it be made according to "the pattern, which was shewed thee in the mount" (Ex. 25:9, 40). Linguistically, the Hebrew word translated, "pattern," in both of these verses - tavnith - is translated as "likeness," "similitude," "figure," "form," as well as "pattern," in other Old Testament references. The LXX renders the Hebrew word for pattern in verse 9 by paradeigma , and in verse 40 by tupoV, from which our English word, "type" is derived. We would designate it today as either a "blueprint," or a "scale model." In Hebrews 8:5 where Exodus 25:40 is quoted, the LXX is followed (kata ton tupon). Actually in Hebrews 8:5, the variant ('upodeigma ) of the Greek word used in Exodus 25:9 ( paradeigma ) is used and in the KJV is translated, "example."
The question that must be determined is whether the relationship between the earthly tabernacle and the heavenly is structural or is it the services performed by the priests which typify the reality of Christ's priestly ministry.
The context in Hebrews 8:4-5 where Exodus 25:40 is quoted, the KJV translation indicates the service motif over the structural comparison. It reads, speaking of the earthly temple: There are priests that offer gifts according to the law; who serve unto the example and shadow of heavenlv things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed thee in the mount."
On the other hand, the NIV reads: There are already men who offer the gifts prescribed by the law. They serve at a sanctuary that is a copy and shadow of what is in heaven. [The NKJV follows the NIV closely)
Which is right? Both the words "example" ('upodeigmati) and shadow (skia) are in the dative case. A. T. Robertson observes that in the use of the dative case, there was "originally no idea of place in it." It is purely a grammatical case "used of a person, not place." (A Grammar of the Greek New Testament, p. 536). The emphasis is not that the priests served in a "copy" (NIV, NKJV); but that they "serve unto the example and shadow" (KJV) of the redemptive ministry of Jesus Christ.
This distinction is basic to a Biblical doctrine of the sanctuary.
The doctrine of the sanctuary is based in typology. Is the emphasis of this typology, a typology of structure, or a typology of service?
The latter can be sustained Biblically as well as linguistically, as noted in the above paragraph. On that concept we shall seek to find answers to questions raised in a study of the doctrine of the sanctuary as we "learn" as well as "unlearn."
In the earthly "pattern," many priests served. (Heb. 7: 23).
In the heavenly tabernacle, only One.
In the earthly, various animals were offered, and their blood mediated.
In the heavenly, there was but one sacrifice, "the Lamb of God , which taketh away the sin of the world" (John 1:29).
Note: The book of Revelation indicates that certain services performed by the common priest in the earthly tabernacle, are performed by "redeemed" men and angels in the heavenly. (4:8-10; 8:3)
{4:8} And the four beastshad each of them six wings about [him;] and [they were]full of eyes within: and they rest not day and night, saying,Holy, holy, holy, Lord God Almighty, which was, and is,and is to come. {4:9} And when those beasts give glory andhonour and thanks to him that sat on the throne, who livethfor ever and ever, {4:10} The four and twenty elders falldown before him that sat on the throne, and worship himthat liveth for ever and ever, and cast their crowns beforethe throne, saying,
{8:3} And another angelcame and stood at the altar, having a golden censer; andthere was given unto him much incense, that he should offer[it] with the prayers of all saints upon the golden altar whichwas before the throne.
The main services of the earthly can be divided into two divisions, the daily and the yearly.
The Sin Offerings-- While a morning and evening sacrifice was offered daily (Ex. 29:38-42), there were also prescribed offerings by which corporate and individual confession was to be made for sins committed. These required offerings are listed in Leviticus 4.
Four categories of sinners are given and what each was to offer and the result to be expected stated.
The corporate transgressions involved the high priest - "the priest that is anointed" (4:3) - when acting in his official capacity; and the whole congregation (4:13). Individual transgressions involved the rulers (4:22), and the common people (4:27).
The result to be grasped by faith was forgiveness.
In each category, save one, the statement is made - "it shall be forgiven them" or "him" (4:20, 26, 31, 35).
Further, the forgiveness followed the mediation by the officiating priest.
"The priest shall make an atonement for him, and it shall be forgiven him."
There was an atonement made in these confessional sacrifices.
There were also other variations. The high priest - "the priest that is anointed" - officiated at the sacrifice of confession for corporate guilt (4:5, 16), while the common priest officiated in the sacrifice brought by the ruler or common person (4:25, 30, 34).
The application of the blood of the sacrifice varied.
The blood of the offering confessing corporate guilt was taken within the sanctuary, and sprinkled before the veil separating between the holy and most holy place, and a record was made by placing some of the blood on the horns of "the altar of sweet incense before the Lord" (4:6-7, 17-18).
In the case of the individual sin offering, whether offered by ruler or common person, the blood was not taken into the sanctuary, but the common priest marked the record of confession in blood on the horns of the Altar in the Court (4:25, 30, 34), and ate a small bite of the sacrifice (6:25-26).
In all four categories of these sin offerings the remaining blood was poured at the base of the Altar of Burnt Offering (4:7, 18, 25, 30, 34).
In the sacrifice of the sin offerings, the focus was centered around the Altar of Burnt Offering in the Court, not in the sanctuary.
The focus of the Christian faith is centered in the cross set up on earth upon which the Lamb of God was offered in making provision for the sin of the world.
It was the Word made flesh Who provided the atonement by which forgiveness can be offered.
He, as a common priest, officiated in the sacrifice of Himself for the individual who would come to Him in confession of sin.
It was the atonement of the cross which provided the forgiveness.
But the sinner requires more than forgiveness; he needs to be cleansed (I John 1:9).
{1:9} If we confess our sins, he is faithful and just toforgive us [our] sins, and to cleanse us from allunrighteousness.
This must await His ministry as High Priest in "the true tabernacle which the Lord pitched, and not man" (Heb. 8:1-2).
Returning to the instruction regarding the sin offerings, we find that these offerings were for sins of ignorance.
The preface reads: If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done, . . . (4:2)
Then "when the sin which they have sinned ... is known" (4:14) confession is required.
The directive reads for the ruler and common persons: "if his sin, wherein he hath sinned, come to his knowledge," then he shall bring a sacrifice. Not only did the sinner place his hand upon the head of the victim, thereby giving evidence of his intent to transfer the guilt so that the victim paid the price for the sin committed, death; but he also was to "confess that he hath sinned in that thing" (5:5). The sin had already been committed and a record made even though the sinner was in ignorance. But when convicted, he was to respond with a proper confession. That made it necessary for an offering to be made so that the sin might be forgiven.
The record of the sacrifice marked in blood upon the Altar in the Court, or on the Altar of Incense did not record the sin (it had already been recorded); but the confession, which was made so that the sin might be forgiven. (I John 1:9; Lev. 4:26) The Scripture is clear that our sins are known and recorded (Eccl. 5:6), even though we may be in ignorance. If the confession of sin is the means by which the sins are recorded, then the best way to have a clean record is not to confess or recognize the Substitute. This concept strikes at the very heart of the plan of redemption.*******
We're going to pause here.
So far it all makes sense to me.
The end there where he talks about confessing sin not placing the record of sin on us is so true. Our sins are known no matter what we do they are recorded instantly, there is no action we can take to keep that sin from being recorded the instant it is committed. We can't hide the fact we are sinners. We can't even remotely begin to think that we live without sin. That we can be sinless beings here and now is something that we cannot ever get to a place that we know we are sinless. We can know we are forgiven, but daily we have to ask for forgiveness and if we KNOW that we have committed a sin then we have to confess that sin and ask for forgiveness for that sin. There is a sin of ignorance though and of course while you might think you're not guilty if you don't know you did it, I say you're wrong. We are sinful creatures, because of our inheritance from Adam and Eve we are born into sin. We need to recognize our guilt and ask for forgiveness. Only those who are incapable of recognizing their sinfulness- babies, little children, mentally challenged, mentally incapacited, only those people are unable to recognize they are sinners and therefore it is my belief God knows that and they are innocent. Those of us that are capable of knowing we are sinners are capable of knowing that sinning is wrong and that wrong needs to be made right. Once we know right from wrong we know that we shouldn't do wrong. That was are born into sin we know to that we need forgiveness for the sins of our ignorance and this too is given by God to us through Jesus Christ our Lord and Savior.
To not ask for forgiveness from the One who came and died so that we might have forgiveness places us in jeopardy of losing out on eternal life.
We need to recognize our need in Christ.
We are all needy when it comes to forgiveness and we'll NEVER be able to rely on our own merits to be sinless.
When we are forgiven our sins, we don't suddenly die (as a rule) and are dead in a sinless state, though that would be ideal. We keep on living and our lives, our very thoughts that make us human, thoughts of the flesh will bring us to sin once more even if we're not outwardly aware of it as say we would be if we knowing went and stole a hamburger.
We keep on living and we have to keep on depending upon Christ to forgive us, to be our Redeemer, our Savior.
This isn't a license to accept sin. Oh I'm a sinner so might as well sin lots and just ask for forgiveness. It doesn't work that way. Sincerity of the heart is known to God. Sin is something we should abhor, not accept.
Until Christ comes again and takes us with him to Heaven we will forever be enslaved to sin. Christ has offered us a way to be free indeed but only in Him and it's an ongoing thing until He comes. Only once He comes again and sin is destroyed forever will we no longer have to believe that we will sin more. Sin will be wiped away. We will be forgiven all our sins of the past and with sin gone there will be no more chance for us to sin and we will live with our Redeemer forever grateful to Him for saving us from sin.
Praise and glory to God in the highest for His mercy and love, for His sacrifice!
May we all seek forgiveness, confessing the sins we know of and asking forgiveness for even the sins we might not be aware of, recognizing the only sinless one in existence, Jesus Christ our Savior.
Amen. Amen. Amen.