Jesus is Returning Soon No Doubt About It

Luke{21:5} And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, {21:6} [As for] these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.{21:7} And they asked him, saying, Master, but when shall these things be? and what sign [will there be] when these things shall come to pass?{21:8} And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am [Christ;] and the time draweth near: go ye not therefore after them. {21:9} But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end [is] not by and by. {21:10} Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: {21:11} And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. {21:12} But before all these, they shall lay their hands on you, and persecute [you,] delivering [you] up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake. {21:13} And it shall turn to you for a testimony. {21:14} Settle [it] therefore in your hearts, not to meditate before what ye shall answer{21:15} For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.{21:16} And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and [some] of you shall they cause to be put to death. {21:17} And ye shall be hated of all [men] for my name’s sake. {21:18} But there shall not an hair of your head perish. {21:19} In your patience possess ye your souls.{21:20} And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.{21:21} Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.{21:22} For these be the days of vengeance, that all things which are written may be fulfilled. {21:23} But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. {21:24} And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.{21:25} And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;{21:26} Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. {21:27} And then shall they see the Son of man coming in a cloud with power and great glory. {21:28} And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
{21:29} And he spake to them a parable; Behold the fig tree, and all the trees; {21:30} When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. {21:31} So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. {21:32} Verily I say unto you, This generation shall not pass away, till all be fulfilled.{21:33} Heaven and earth shall pass away: but my words shall not pass away.{21:34} And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
{21:35} For as a snare shall it come on all them that dwell on the face of the whole earth.{21:36} Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.{21:37} And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called [the mount] of Olives.{21:38} And all the people came early in the morning to him in the temple, for to hear him.
Matthew
{23:37} O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!{23:38} Behold, your house is left unto you desolate.
Matthew{24:1} And Jesus went out, and departed from the temple
Matthew{24:14} And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
Luke {21:24} And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
Acts {7:51} Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did,] so [do] ye. {7:52} Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom yehave been now the betrayers and murderers: {7:53} Who have received the law by the disposition of angels, and have not kept [it.{7:54} When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth. {7:55} But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, {7:56} And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. {7:57} Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, {7:58} And cast [him] out of the city, and stoned [him:] and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. {7:59} And they stoned Stephen, calling upon [God,] and saying, Lord Jesus, receive my spirit. {7:60} And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
Acts{9:15} But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel
Acts{10:28} And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
Acts{10:44} While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.{10:45} And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost
Acts{11:18} When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
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Without a doubt the time of Gentiles began in 34AD after the death of Stephen with the conversion of Saul to Paul, and Peter being led to preach to the Gentiles. It was a shocking thing, very shocking to have Jews mingle with Gentiles, it just wasn't done. Jesus broke certain conventions of the time and was called to task on them and yet because He was the Son of God there to guide and teach others listened and learned from Him. Still, it wasn't readily accepted for people to mingle, Jews and Gentiles. Jesus spoke of a time when the word would go to the Gentiles, to all nations.
Matthew{28:19} Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: {28:20} Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
Jesus used Jerusalem as a sign for all of us.
The 'time of the gentiles'. There would be a 'time' and this 'time' would be of the gentiles. We know from our Bibles that the Word of God was to be preached to all nations, but there would come a time when this commission was fulfilled. '...and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.' Jerusalem was the sign. Jerusalem in 70AD was taken from the Jews and wasn't returned to them until 1967 and Jerusalem in it's full capactity the captiol of Israel until 1980.
1980.
For 1910 years the word of God was preached to all the nations.
Since 1980, for the last 29 years the conditions of the world have been such that the way of the Lord is coming and imminent. All the pieces are falling into place just as prophecy dictates.
The generation of 1980 will not pass away because during that time Jesus will return for His chosen.
Do we know the day or the hour? No.
But we know the generation, this generation.
Enc. Def.
Generation, interval of time between the birth of parents and the birth of their offspring. This is usually taken to be approximately 30 years. In anthropology, the term generation refers to one degree in the line of descent from a particular ancestor. In sociology, members of a society who were born at about the same time are considered of the same generation. Thus, social scientists attempt to explain the behavior patterns of a particular generation by studying the customs and events of that time.
Encarta® 98 Desk Encyclopedia © & 1996-97 Microsoft Corporation.
1980 - 2010 - (30 years)
No, I'm not giving a timeframe and saying 2010 is it, but the generation alive perhaps born in 1980 will be the last before Jesus comes again.
The time for the Gentiles is over.
What time is it then?
The closing time.
May God help us all, by His Grace and Mercy, by the Sacrifice of His innocent Son.
Amen.

The Sanctuary Study 21

2000 May XXXIII 5(00) -- The Final Atonement - Part 1 William Grotheer - continued study
In the Hebrew, as we noted in the first paragraph, the word "atonement" is in the plural form - "Day of Atonements" (23:27-28).
{23:27} Also on the tenth [day] of this seventh month [thereshall be] a day of atonement: it shall be an holy convocationunto you; and ye shall afflict your souls, and offer anoffering made by fire unto the LORD. {23:28} And ye shalldo no work in that same day: for it [is] a day of atonement,to make an atonement for you before the LORD your God.
Is this the "majestic plural" thus denoting its prime importance-
or is it simply a plural which is accounting for the multiple objectives obtained ceremonially by the high priestly ministry on that day? (16:33).
{16:33} And he shall make an atonement forthe holy sanctuary, and he shall make an atonement for thetabernacle of the congregation, and for the altar, and heshall make an atonement for the priests, and for all thepeople of the congregation.
The single distinct difference as to how the congregation of Israel was to relate to this day in contrast to the other feast days gives weight to the recognition of the use of the plural form as a "majestic plural."
On each of the other major feast days, the injunction was given - "Ye shall do no servile (occupational) work therein" (23:8, 21, 25, 35, 36) - while for the Day of Atonements, the command was - "Ye shall do no work in that same day" (23:28). This placed the Day of Atonements on the same level as the Sabbath day (23:3).
Not only did the Day of Atonements provide ceremonial cleansing for the people from all their "sins before the Lord" (16:30)
{16:30} For on that day shall [the priest] makean atonement for you, to cleanse you, [that] ye may be cleanfrom all your sins before the LORD.
but it also provided for a judgment to be executed if something was done, and if something was not done:
1) "Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people" (23:29).
{23:29} For whatsoever soul [it be] that shall not beafflicted in that same day, he shall be cut off from amonghis people.
2) "Whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people" (23:30).
{23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people.
How it was determined who did and who didn't is not given in the Biblical record, but some kind of an investigative judgment is implied on the part of God.
The Day of Atonements was thus a day of cleansing and a day of judgment.
This dual aspect of the day is reflected in the prophecies of Daniel (7:10; 8:14), and in the book of Revelation (14:7, 12).
Dan. {7:10} A fiery stream issued and came forth from beforehim: thousand thousands ministered unto him, and tenthousand times ten thousand stood before him: the judgmentwas set, and the books were opened.
Dan. {8:14} And he said untome, Unto two thousand and three hundred days; then shallthe sanctuary be cleansed.
Rev. {14:7} Saying with a loud voice,Fear God, and give glory to him; for the hour of hisjudgment is come: and worship him that made heaven, andearth, and the sea, and the fountains of waters
{14:12} Here is the patience of the saints: here [are]they that keep the commandments of God, and the faith ofJesus.
Revelation and Daniel --
Let us turn our attention to one verse from each of these books.
First, Revelation 14:6-7, which reads:
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth ..., saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come.
Literally, the last clause reads - "Because came the hour of the judgment of Him."
The Greek word for "is come" is hlqen, a second aroist (past tense) indicative, and can be translated by either the simple English past tense, or in this case by the perfect tense as is done in the KJV.
However, how is the phrase, "the judgment of Him," to be understood?
It could indicate a simple possessive sense - "His judgment" - or it could mean that God goes on trial, that He faces a judgment - "the judgment of Him" (thV krisewV autou).
The book of Revelation gives a picture of both concepts.
In Chapter 20, John sees the "great white throne" and before this throne of God, stand the "dead," and they are "judged" by "those things which were written in the books, according to their works" (vs. 11-12).
This is God in judgment - "His judgment."
In Chapter 12, after the symbolic representation of a war between "the dragon" and "Michael," a loud voice is heard saying in heaven - "Now is come ... the kingdom of our God, and the power of His Christ (Messiah)" (ver. 10).
Has the kingdom of God, thus God, been in question?
Paul indicates that God abdicated in favor of Christ, "till He hath put all enemies under His feet" (I Cor. 15:24-28). The question follows - Did the sin problem place God on trial? If answered in the affirmative, then Revelation 14:7 could mean as it literally reads - "the judgment of Him."
We shall leave in abeyance any conclusions, but must also note in passing, that in Revelation a single book is introduced - "the book of life" (Rev. 20:12).
This book is also called, "the book of life of the Lamb slain from the foundation of the world" (Rev. 13:8).
Further, since the names of those redeemed are in this book, and evidently not in the "books," Paul's comment to the Corinthian church is significant in a full consideration of any heavenly "judgment." He wrote - "We must all appear before the judgment seat of Christ" (II Cor. 5:10).
2 Cor. {5:10} For we must all appear before the judgment seat ofChrist; that every one may receive the things [done] in [his]body, according to that he hath done, whether [it be] goodor bad.
Turning next to Daniel, let us note Chapter 8 verse 14 which reads:
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
The margin in the KJV indicates that the word translated, "cleansed" in the Hebrew means "justified." Other translations in this final clause read:
Then the sanctuary will be reconsecrated. (NIV) Then the Holy Place will be restored. (REB)Then the sanctuary shall be restored to its rightful state. (RSV)Then the Holy Place shall emerge victorious. (NEB) Then is the holy place declared right. (Young's Literal Translation)
Interestingly, the NKJV translates the verb "shall be cleansed" without a marginal reference to the Hebrew.
In the KJV, there are two marginal notations in this verse both giving the reading of the Hebrew text.
The NKJV retained only one of them, the first.
This could be saying one of two things:
1) That the Hebrew word, nisdaq, can mean, "cleansed," and should be so translated in this instance, or
2) That this word appearing in the Massoretic Hebrew text is incorrect, and that the LXX and the Vulgate should be followed which would have been translated from a different Hebrew and/or Aramaic text of Daniel than the text used by the Massorites.
The first of these possibilities is pressed by theologians at Andrews University as well as other research scholars of the Church. One problem, in determining the meaning of the verb nisdaq, is that it is in the Niphal form in Daniel 8:14, and used only this one time in the Old Testament.
In the Hebrew Lexicon by Brown, Driver and Briggs, the meaning is given in translation as "the holy place shall be put right." Also, "be justified," following Gesenius who so defines the word as well as giving the definition, "vindicated." However, Gesenius makes an interesting comment. Noting the Vulgate he adds - "Not unaptly mundabitur," the Latin verb, "shall be cleansed."
Other linguistic problems involving the entire book of Daniel; which reflect on Daniel 8:14, need to be addressed.
There are Hebrew scholars (Zimmermann and Ginsberg) who contend that the whole of the book of Daniel was originally written in the Aramaic, and that parts of it were translated into the Hebrew.
Ginsberg (Texts and Studies of the Jewish Theological Seminary of America, Vol. XIV, p.41-42) further maintains that the Aramaic word in Daniel 8:14 did mean, "shall be cleansed" as translated by the LXX and Vulgate.
Interestingly, this position of Ginsberg was challenged by an Andrews University scholar, Hans Erbes. It is evident that more exploration needs to be done in regard to linguistics surrounding Daniel 8:14, a key text in any study of the final atonement.
To summarize this linguistic problem, we need to keep in mind that we are discussing three texts of the Sacred Scriptures, one in Hebrew, the Massoretic; two translations, one in Greek, the LXX; and the other in Latin, the Vulgate.
The latter two agree that Daniel 8:14 should read as is given in the KJV and NKJV - "shall be cleansed."
The Massoretic text, which in point of time was last of the three uses a word in the Hebrew that is not used in Leviticus 16 for "cleansed," and which has as its primary meaning, "justified" or "vindicated."
It seems to me that it would be much simpler to accept as a fact that both the LXX and Jerome in the Vulgate were translating from earlier manuscripts than are represented in the Massoretic text as far as the book of Daniel is concerned.
Adventist scholarship, represented in Andrews University and the Biblical Research Institute, seeks to show that "one of the semantic nuances of nisdaq in Hebrew is 'cleanse,' as well as 'restore' and 'vindicate/justify,"' so as to harmonize all three ancient texts.
It would seem however, that the translators of the LXX and Jerome worked from a text of Daniel which read, taher, "cleanse" rather than nisdaq. Gesenius indicates that the adjective form of sadaq is usually translated in the LXX by the Greek word, dikaioV, meaning, "just or righteous." But the LXX does not use a form of dikaioV, but rather, kaqarisqhsetai, which Thayer says is the choice of the LXX for tihar, the Piel form of the Hebrew, "to cleanse."
The Gospel of John -- In a very sharp contention with the Jews over Sabbath observance and His claim to equality with God, Jesus made two pronouncements which relate to the judgment.
He declared:
The Father judgeth no man, but hath committed all judgment (krisin) unto the Son ... Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation (krisin - judgment) but is passed from death unto life. ... And (the Father) hath given Him authority to execute judgment (krisin) also, because He is the Son of man. (John 5:22, 24, 27)
What is Jesus saying? First, let us analyze these words:
1) "The Father judgeth no man." Then the question must be asked, is the "judgment" of Daniel 7:9-10, "the judgment of Him" as Revelation 14:6 can imply?
However, the response to such a conclusion can also be in the form of a question, Why then are the books opened? However, a careful reading discloses that the "dead" are not judged out of "the books" until the judgment of the "great white throne" (Rev. 20:11-12).
This then leaves the question still unanswered - why are the books opened in the judgment that "was set" in Daniel 7?
Into this picture, as noted previously, the prophecies of both Daniel and Revelation inject for consideration "another book" (Rev. 20:12; Dan. 12:1). This is "the book of life" (Rev. 20:12), which if one's name is found therein, he is "delivered" (Dan. 12:1).
This "book" belongs to "the Lamb, slain from the foundation of the world" (Rev. 13:8).
It lists the names of those who "overcome" through "the blood of (that) Lamb" (Rev. 3:5; 12:11). This brings us to the second declaration of Jesus in John 5:22.
2) "The Father ... hath committed all judgment unto the Son," and a reason is given in verse 27, "because He is a Son man" (No article in the Greek text).
First, what is meant by "all" judgment? It is obvious that two aspects of judgment are involved first a determinate involving those "who heareth (Christ's) word and believeth on Him that sent (Him)" (5:24), and secondly, an execution of judgment (v.27).
Paul speaks of Christ's second coming as a time He will take "vengeance on them that obey not the gospel of our Lord Jesus Christ" (II Thess. 1:8).
Are these two "judgments" - determinate and executive - the meaning of "all judgment"? Or is "all" limited to the ones "thatheareth" the word of Jesus and "believeth" in the Father? The context is the question of equality of "honor" to the Father and the Son (v.23).
If this latter meaning is the intent, then those who "hear" and "believe" are placed in the Lamb's book of life, and "do not come into condemnation (krisiV - judgment, whether "determinate," or "executive"); but (have) passed from death unto life."
It needs also to be noted that four verbs, or verbal forms in this verse, in the Greek, are in the present tense while one - "sent" (pempw) - is in the past tense, and the final verb, "is passed" (metabebhken) is in the perfect. This linguistic factor cannot be overlooked in any analysis. If these words of Jesus in John 5 have any meaning at all in the "exploration" of the judgment, it is saying that the words of the hymn, "Safe in the arms of Jesus," is more than mere rhetoric.
Further, this pronouncement of Jesus in John 5 presents a major conflict with a long standing tradition.
Jesus as the Son of man demonstrated His authority to make determinate judgments. To the thief on the Cross, who pled, "Lord, remember me when thou comest into thy kingdom," Jesus replied, "Verily I say to thee today, shalt thou be with me in paradise" (Luke 23:42-43). Jesus gave His judgment that day. The question arises, does that thief have to face an investigative judgment again? If indeed the blood of the Lamb blots out sin, then the thief's sins are no more, and neither his name nor his deeds can be found "in the books," but his name is in "the book."
What would apply to the thief would equally apply to Enoch, Moses, Elijah, and the "many ... saints" which arose at the resurrection of Jesus (Matt. 27:52-53).
{27:52} And the graveswere opened; and many bodies of the saints which sleptarose, {27:53} And came out of the graves after hisresurrection, and went into the holy city, and appeared untomany.
Also included in this picture are the "four living creatures" and twenty-four "elders" who proclaimed of the Lamb - Thou "has redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation" (Rev. 5:9).
The question is simply, do these who have been redeemed have to face a second investigation to see if they can stay in heaven? This is placing them in double jeopardy. Dare we impute to God such an injustice? We dare not, for unto the Son all judgment has been "committed." When He gives the word - as to the dying thief - that word stands.
Further, there can be no question but the sequence which is emphasized in the prophecy of Daniel 7, points to the fact that the judgment pictured in verses 9-10, relates to the time indicated in Daniel 8:14, and that "the judgment," the "cleansing of the sanctuary," and the "final atonement" all focus on the same activity in the plans and purposes of God. It is left to us to carefully reconsider our tradition and bring it into line with all divine revelation involving judgment and the final atonement.
There is one important factor that is often, if not entirely, overlooked. Judgment must begin with the resolution of the issue over which sin began.
The Scripture is clear that sin began with an angel whose responsibilities placed him at the very Throne of God (Eze. 28:14).
It ultimately led to a part of the heavenly host, joining Lucifer in his rebellion against God (Rev. 12:4).
Therefore, we must conclude as a starting point, that there is deep significance to the fact that the prophecy of Daniel 7 regarding the judgment begins with the assembling of the entire angelic host before the Ancient of days.
There is still more exploration to be made. (To be continued)
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Such an intense deep study delving into the Greek and the Hebrew words, the meanings from learned scholars. Is this study necessary? I'd say it was very necessary. We can't let our own limited knowledge keep us from studying and learning from those with a broader understanding of originial wording. I deeply appreciate the fact that where a conclusive result cannot be found it is admitted readily. Trying to understand, taking the facts and letting the Holy Spirit guide us to the truth is what we need.
There is a coming judgment and how wonderful to know that if we are faithful to confess to Jesus and repent of our sins that He will cover them with His blood so that His blood is sufficent for us, saving us fully and completely. The cleansing of the saints is underway a cleansing that will one day soon enable us to see our Lord and Savior coming in a great cloud of angels to Redeem us to Him, to take us with Him to Heaven and to take all who have died in Him to heaven with Him as well. Such a wonderful promise we are given and it will a promise soon fulfilled, by the Grace and mercy of our Lord and Savior now and forever.
Amen

Grace - Justification - Sanctification

Not about the Sanctuary Study, but part of the thought paper--- 2000 May XXXIII 5(00) -- (By William Grotheer)
Two Parables --
In the Gospel of Luke there are two parables of Jesus recorded unique to his Gospel.
The significance and meaning of one is obvious. We shall note it first.
Jesus said:
Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other. (Luke 18:10-14)
The message comes through clear and distinct.
Justification is the free gift of God bestowed in answer to the prayer of faith which recognizes one's sinful condition.
The question then follows, does the forgiven sinner return to his house to live as he lived before?
The answer is, obviously not if he truly loathes the sin he confessed and appreciates the mercy of God which freed him from its guilt.
The unmerited favor of God elicits a love that fulfils the law. But the question is: Does this endeavor to keep the law because of love constitute work merit toward one's salvation? In other words, is sanctification merely the extension of justification, being the contribution of man to his justification?
Here is where the second parable of Jesus enters the picture. He asked:
Which of you, have a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? (But) will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. [NKJV - "I think not"] So likewise, when ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:7-10)
This is sanctification - doing that which it is our duty to do.
Does this accrue merit? Never, because even in doing that which it is our duty to do, there is so much of self woven into our every act, due to the encumbering of our fallen nature, that we can only confess, we are still "unprofitable servants." Servants, yes, but sustained by the grace and mercy of God through the redemption in Christ Jesus we become sons of God.
This is the gospel given to Paul by the risen Lord the proclaim. In the Ephesian letter, Paul not only wrote: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (2:8-9).
But he also follows these verses with these words:
For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (v.10).
We are no longer to walk after the flesh to fulfil the lusts thereof, but after the Spirit to seek "the prize of the high calling of God in Christ Jesus" (Phil. 3:14). This is sanctification - "a work of a lifetime" for one who has been justified by the grace of God. He has been "set apart," consecrated to God, which is the meaning of the word used in the Greek text.
All that is in the world ... is not of the Father" (I John 2:16). But of those whom Jesus intercedes, He prays - "They are not of the world, even as I am not of the world." For these He sanctified Himself "that they also might be sanctified through the truth" (John 17:16, 19). Is their life then filled with "meritorious works"? No, just the things "which (is) our duty to do."
We are still in this "vile body" awaiting the final redemptive act of our Saviour who shall give us a body, "fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. 3:21). He is "the Alpha and Omega" of salvation. He is "made unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord" (I Cor.1:30-31).
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AMEN AMEN AMEN

The Sanctuary Study Pt. 20

More on the Sanctuary Service - this time on the Final Atonement
2000 May XXXIII 5(00) -- The Final Atonement - Part 1 -- Editor's Preface (William Grotheer)-- This issue of WWN is different than any previous issue. It will be a true "thought paper," as others have been.
A "thought paper is written to stimulate thinking.
It is not perceived as an infallible or dogmatic pronouncement on the subject discussed, but rather a discussion of the subject from a viewpoint not previously investigated.
In this issue, we intend not only to stimulate thinking but also to explore as far as possible all texts which relate to the subject of the Final Atonement.
It is admitted from the start that in so doing, there is the possibility that cherished traditional concepts will come under close scrutiny. It is also possible that some of these traditions will be found to be at variance with the Biblical data. This has been the record of religious contention in all time. This was a key factor of conflict between Christ and the Pharisees of His day. (Matt. 15:2-3).
Is not the counsel given in connection with the 1888 experience still apropos today? It read: "If the pillars of our faith will not stand the test of investigation, it is time that we knew it. There must be no spirit of Pharisaism cherished among us" (TM. p. 107).
Standing as we are at the end of time with the coming of the Great High Priest as King of kings and Lord of lords, should we not carefully explore every aspect of the Final Atonement?
Since the book of Revelation (15:8) indicates a brief period of time between the close of the High Priestly ministry of Christ and His return as King of kings during which the saints must live in the sight of a holy God without an Intercessor, should we not be sure that our position is truly Biblically sustainable?
This issue will not complete our intended study on the subject of the Final Atonement: others will follow.
"Review, and then Review again, and Review all that you've Reviewed"
The Final Atonement - Part 1--
The typical services of the Wilderness Sanctuary evidenced a dual atonement. The convicted sinner who brought the prescribed offering in confession of his guilt was, through the ministry of the officiating priest, forgiven.
The text reads - "The priest shall make an atonement for him as concerning his sin, and it shall be forgiven him" (Lev. 4:26).
The second atonement was typified in an annual yearly service. The tenth day of the seventh month was called the "Day of Atonements" (Plural in the Hebrew, Leviticus 23:27-28). On that day the High Priest alone ministered an atonement which resulted in cleansing. The text reads - "For on that day shall (the high priest) make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord" (Lev.16:30).
It was around these typical services and their anti-typical significance that the present theological crisis in Adventism evolved. Following the Great Disappointment, a small group seeking to find an answer as to why Jesus did not return according to expectation on October 22, 1844 turned their attention once again to the services of the wilderness Sanctuary. The message as had been given by William Miller was focused in the summer of 1844 on Daniel 8:14 - "Unto two thousand and three hundred days, then shall the sanctuary be cleansed" - and was related to the annual date for the Day of Atonement - "the tenth day of the seventh month."
One who had embraced this message, 0. R. L. Crosier, after the disappointment, produced a lengthy and detailed study on "The Sanctuary." In this study, he designated the two atonements of the typical services as "the individual atonement" and "the National Atonement."
In meeting objections to his emphasis of the National Atonement as the answer to the Disappointment, he rejected the position taken by the mainline churches' theologians, that the atonement had been completed at the cross. In doing so, he denied that there was an atonement made at the cross, holding that the cross was merely the sacrifice by which the atonement was made in the sanctuary in heaven by Christ as the great High Priest.
The early pioneers of Adventism adopted Crosier's position publishing his study in 1850, along with other articles, in a 48 page pamphlet called the Advent Review.
In 1853 into all unsold copies, James White "tipped" a leaf which contained this comment regarding the Crosier study - "The subject of the sanctuary should be carefully examined, as it lies at the foundation of our faith and hope." The 1872 Statement of Beliefs, the first to be drawn up after the organization of the Seventh-day Adventist Church in 1863, echoed Crosier's position. It read concerning Jesus Christ - He "ascended on high to be our only mediator in the sanctuary in Heaven, where with His own blood He makes atonement for our sins; which atonement so far as being made on the cross, was but the offering of the sacrifice, is the very last portion of His work as priest" (Article II).
During the 1955-1956 Conferences with the Evangelicals, the Adventist conferees not only adopted the position that the atonement was completed on Calvary, but denied the final atonement, thus reversing the original position.
In the published answer to questions asked by the Evangelicals, Questions on Doctrine, the new position taken is stated with emphasis: Adventists do not hold any theory of a dual atonement. "Christ hath redeemed us" (Gal. 3:13) once for all" (Heb.10:10). (p.390)
This denial of faith ruptured Adventism.
If the Adventist conferees really were convicted that the positions of the Evangelicals had merit, then the only honest approach would have been to say, "It appears we have some 'home work' to do, so that our positions harmonize with the Word of God." Then there should have followed a prayerful and diligent study of the Word to bring our doctrinal concepts into harmony with the revealed truths of the types and their fulfilment in the reality of Jesus' sacrifice and high priestly ministry. There should have been no abandonment of the original position, nor a denial of the faith, until such was done. It is true that research was permitted, as in the case of Dr. Desmond Ford, but it was to defend a position assumed, not to discover truth. In this there is a distinct difference.
It is our objective in this "review" of the final atonement to:
1) Consider the Scriptural facts and data given regarding the typical Day of Atonement; and2) Note other texts which contribute to the questions raised which reflect on traditional perceptions. After examining carefully the questions and problems which surface from the data thus obtained, we will detail the actual services performed on that day by the high priest.
Leviticus 23 -- The 23rd chapter of Leviticus lists with instructions "the feasts of the Lord, even holy convocations" which were to be observed during the ceremonial year beginning with the Passover on the fourteenth day of the first month (vs 4-5).
The anti-typical fulfilment of this "feast of the Lord" is noted in the New Testament.
Paul writing to the Corinthian church declared, "Christ our passover is sacrificed for us" (I Cor. 5:7).
Thus this ceremonial year of ancient Israel as outlined in the services of the wilderness Sanctuary could serve as an overlay of the Christian era beginning with the sacrifice of the Lamb of God and finding Its climax in the High Priestly ministry of Jesus Christ during the anti-typical Day of. Atonement.
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We agree that it's important to understand what the Bible is revealing to us through the Holy Spirit. We are given the Word of God and we are told to study. To me the Sanctuary study is obviously important as I've looked up everything I could on what William Grotheer, a biblical scholar as written on it and I'm trying to incorporate it into my own study so I can comprehend better. The Bible is our first standard and to the Bible all this has to go. I want to understand what Christ is doing in Heaven for us right now as our High Priest. I want to comprehend all I can because I believe our time here on earth is fast running out and it's very important we know what's going to happen to the best of our abilities.
People grab up the prophecies and formulate all sorts of theories on things and that's not a bad thing it's a good thing if it has people studying their Bibles for truths. Prophecies are very important to study and so is anything that has to do with our futures.
Understanding where Christ is now and what He is doing prior to His soon return is important.
The Sanctuary service was given to God's people for a reason to point to the way of their Salvation. Man had fallen away from God, from their intended purpose of existence. God wanted man to have a way to return to their intended purpose. Our lives now are all about returning to God and our intended purpose in Him.
God gave us the Sanctuary service pointing the way to restoration. Restoration is found in Jesus as typified. We know that our salvation is found in Jesus and we are told so much about living in Him. Understanding the Final Atonement so we can understand our typified own ending leading to our final restoration with God is very important.
This study is going to continue for awhile because *I* need to study and understand.
More tomorrow by the grace of our Savior and Lord Jesus Christ.
Amen.

The Sanctuary Study Pt. 19

The Services of the Sanctuary Study continue.
Understanding the service of the Sanctuary is important. We were given a type to prefigure the actual. Jesus is our sacrifice, very few who believe in God will debate that Jesus died for us. Very few will debate that Jesus is our savior, He died in our place taking our sins upon Him so we may be forgiven by Him and made acceptable to God, made At-one with God. For a service that was enacted thousands of years before Christ as a type that would be fulfilled in his coming- living and dying, living again for us, we need to understand this to the best of our ability. To ignore it as something that never mattered, that doesn't matter is to hide our heads in the sand. Let's try to understand this better with the help of someone who has studied it extensively using the Bible as his guide.
Thought Paper -- 2000 Apr XXXIII 4(00) -- William Grotheer
The Sin Offerings --
The sin offerings are defined in Leviticus 4.
Again it must be emphasized that these offerings covered in a ceremonial aspect only sins of "'ignorance" (4:1)
...which at the time when committed the sinner was not conscience that he had sinned (4:28).
The purposeful sin was not provided for in the ceremonial sacrifices.
David was well aware of this when after his sin of adultery compounded by murder, he acknowledged, "For Thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering" (Ps. 51:16).
Paul emphasized this weakness in the ceremonial law when he presented Jesus in the Jewish synagogue at Antioch in Pisidia. He said:
Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things from which ye could not be justified by the law of Moses. (Acts 13:38-39)
This emphasizes the fact that the law of Moses could not take away sin, and that the services were but "examples and shadows" of the heavenly reality in and through Jesus Christ "who was delivered for our offences, and raised for our justification" (Rom. 4:25).
He ministered on earth as a common priest of a different order than the Aaronic, and now in the heavenly sanctuary, He continues as our great High Priest after the Order of Meichisedec. (Heb. 7:21).
The sin offerings of Leviticus 4 are divided into four categories -
1) The High Priest when he sinned in such a way "so as to bring guilt on the people" (4:3 ARV)
2) The whole congregation.
3) The rulers.
4) And the common people.
There are common factors in all four categories.
The first is the act in each instance of laying the hand upon the head of ihe designated sacrifice, whether it be the individual sinner or the elders of Israel in case the whole congregation sinned. (4:4, 15, 24, 29, 33)
This represented confession, transfer, and dependence on the part of the offerer(s). This last representation is not readily perceived inasmuch as we think of the laying on of the hand the same as is done in anointing the sick, or consecrating one to an holy office. The word used In the Hebrew - samach - "shall lay" is used In Ps. 88:7 where It is translated - "Thy wrath lieth hard upon me;" and in Amos 5:19 translated, leaned, implying full weight. Gesenius in commenting on the use of the word in Leviticus states the meaning as "to lay the hand upon anything, so as to lean upon it." Then the offerer had to slay the victim. His sin caused the necessity for the animal to die.
This typical point dare not be overlooked. I have contributed to the murder of the Lord Jesus Christ; I, too, have sinned and do sin.
The second common factor in three of the four categories of the sin offering is the fact that through the ministration of the priest, forgiveness resulted to the sinner (4:20, 26, 31, 35).
He cannot forgive himself; he must trust in the forgiveness extended through the mediation of the priest.
In the interpretation of this symbol, we see the gulf between Romanism and Protestantism.
The Protestant accepting it as typical, perceives the priestly ministry of Jesus Christ, while Romanism adopting it in a literal sense interposes a human mediatorial system between the sinner and God.
It is in the priestly ministry of the sin offerings that distinctions are made in the four categories.
When the High Priest ("the priest that is anointed") sins so as to bring guilt on the people, or the whole congregation sins, it was a corporate sin. The blood of the sin offering - a bullock - was mediated by the high priest (4:16). The blood was taken within the sanctuary and sprinkled before the veil that separated the holy from the most holy place. A record of confession was finger printed on the horns of the altar of incense. The remainder of the blood was poured at the base of the altar in the court (4:17-18). Only certain parts of the sacrificed bullock were burned on the altar. The rest was carried without the camp and burned "where the ashes are poured out" (4:8-12).
When the ruler, or common person sinned, the common priest ministered the sacrifice. The blood was not taken within the sanctuary, but a record of the confession was finger printed on the horns of the altar in the court, and the balance of the blood was poured at its base (4:25). A special law was given concerning the sin offering for a ruler or common person. It read: This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: It is most holy. The priest that oftereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation (6:25-26).
Certain points need to be itemized:
1) The place where the sin offering was killed was the same "where the burnt offering was killed." This was at "the door of the tabernacle of the congregration before the Lord" (1:3).
2) The whole of this priestly ministry was done "in the court," and
3) The common priest became a sin bearer by eating of the offering to which the sin had been transferred by the sinner.
Nowhere in the typical services was provision made for the common priest to transfer this sin that he carried to the sanctuary. He accepted it and bore it in the court of the tabernacle of the congregation.
The antitypical significance of this law of the sin offering needs to be carefully studied. In the symbolism, the court is the earth (Rev. 11:2).
{11:2}But the court which is without the temple leave out, andmeasure it not; for it is given unto the Gentiles: and the holycity shall they tread under foot forty [and] two months.
To this earth Christ came, partaking of our flesh and blood (Heb. 2:14).
{2:14} Forasmuch then as thechildren are partakers of flesh and blood, he also himselflikewise took part of the same; that through death he mightdestroy him that had the power of death, that is, the devil;
Paul writes that God "hath made Him to be sin for us" (II Cor. 5:21).
{5:21} For he hath made him [to be] sinfor us, who knew no sin; that we might be made therighteousness of God in him.
Further, since "it is of necessity that (Christ) have somewhat also to offer" before He could become high priest (Heb. 8:3)
{8:3} For every highpriest is ordained to offer gifts and sacrifices: wherefore [itis] of necessity that this man have somewhat also to offer.
... and since He could not be a priest in the Hebrew temple because he was of the tribe of Judah and not of the house of Aaron, He ministered as a common priest during His earthly life on the journey to the Cross. (See Hebrews 7:12-16; 8:4)
{7:12} For the priesthood being changed, there is made ofnecessity a change also of the law. {7:13} For he of whomthese things are spoken pertaineth to another tribe, of whichno man gave attendance at the altar. {7:14} For [it is]evident that our Lord sprang out of Juda; of which tribeMoses spake nothing concerning priesthood. {7:15} And itis yet far more evident: for that after the similitude ofMelchisedec there ariseth another priest, {7:16} Who ismade, not after the law of a carnal commandment, but afterthe power of an endless life.
{8:4} For if he were on earth, he should not be a priest,seeing that there are priests that offer gifts according to thelaw.
The highest atonement the common priest could minister was the atonement of forgiveness (Lev.4:31). This Christ made plain that He as the Son of man could do. To the man who had been let down through the roof, Jesus said - "Man, thy sins are forgiven thee" (Luke 5:20). The scribes and Pharisees present began reasoning in their minds that this was blasphemous. When Jesus perceived their thinking, He declared: What reason ye in your hearts? Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? But that ye may know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. And immediately he rose up before them. (Luke 5:22-25)
This distinction in the type needs more and careful study.
The common priest ministered the sin offering for the individual;
the high priest for the corporate sins of the nation.
The atonement of forgiveness for the individual was consummated at the Altar in the court,
and the ultimate sin transfer was to the common priest where it stopped.
The blood of corporate confession was taken within the sanctuary by the high priest and the confession recorded there.
Why the difference, and what is this difference in type telling us? This is an area for continued study.
We suggest that the symbolism used in the transfer of sin and the forgiveness extended to the individual in the court but echoes the thought that the highest place man of himself can attain is at the foot of the cross where he can look "up to the One who died to save him," and "rejoice with fullness of joy; for his sins are pardoned."
Consideration also needs to be given to the category in which the priest as an individual sinner would be classified. In Numbers 3:32, "Eleazar the son of Aaron" is placed as "chief over the chief of the Levites." This word, "chief" (nahsee') is the same word as is used in Leviticus 4 for "ruler" (v. 22). When a priest sinned, his offering would be mediated through a common priest, and thus the confession and atonement of forgiveness would be culminated in the court at the Altar of Burnt Offering, the same as for any other ruler, chief, or prince.
In their official capacity as ministering common priests, Moses declared plainly to "Eleazar and Ithamar, sons of Aaron" - "God hath given it you to bear the iniquity of the congregation to make atonement for them before the Lord" (Lev. 10:17). "To bear" does not mean "to transfer." Christ as the Lamb of God bore the sins of the world. (Isa. 53:11; John 1:29, margin). Christ did not transfer what He took. Any endeavor to transfer to the sanctuary the sin the common priest assumed symbolically by eating of the sin offering of a ruler, or a common person is without Scriptural basis. Nowhere on record is there a single incident recorded of such a transfer. To do so would destroy the type of the ministry of Jesus Christ as a common priest before His elevation to the office of High Priest after His resurrection.
Other Facets -- In the "law of the sin offering," it is stated of the sin offering - "It is most holy" (Lev. 6:25). One reacts in amazement. The animal upon which sin was confessed - "most holy"? Yes, and it was that victim of which the common priest was to eat in providing the atonement of forgiveness for the sinner. It stands as a symbol of Him who partook of our fallen nature and whose "soul" was made "an offering for sin" (Isa. 53:10). Though bearing our nature, He was most holy. Even a demon when confronted by Jesus cried out - "I know thee who thou art: the Holy One of God" (Luke 4:34).
In discussing above the first act the sinner did in bringing his sin offering, that of laying his hand on the victim's head, we noted that it represented confession, transfer and dependence (p.4). There we emphasized the dependence aspect, but the other aspects need also to be enlarged upon. The confession was not to be a general confession but was required to be specific. Beside the sin offerings, there were trespass offerings. In the presentation of these offerings, the rule was stated - "It shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing" (Lev. 5:5). The same would apply to the sin offerings. In the New Testament, "confession" is the one condition given for forgiveness. "If we confess our sins, (Christ) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
Closely connected with confession is transfer. Since we can neither forgive ourselves, nor bear the consequence of our sins, the guilt and its penalty must be borne by someone else. In the typical services outlined for the wilderness sanctuary, there was transferred either to the sanctuary, or to the common priest the guilt of sin via the prescribed victim. Now was this done so as to record sin, or was it the record of confession of a sin already recorded? The specifics of these ceremonial offerings limited the sin to "ignorance" Lev. 4:2), and that when convicted, the sinner responded with the designated offering (4:23, 28). The sin had already been committed, and the record made. If the sin offering was the means whereby the sin was placed on record, then the best way to have no sin registered against one was not to bring a sin offering.
Another question needs to be raised regarding the blood of the sin offering. Did it defile the sanctuary? I find no Scriptural record so stating. How can the blood of that which is declared to be "most holy" defile? In fact, there is on record the rule that if a man does not avail himself of the provisions of the ceremonial code in regard to uncleanness, he shall be cut off from the congregation "because he hath defiled the: sanctuury of the Lord" (Numbers 19:20). This was concerning the provisions of the offering of the red heifer. Thus it would appear that failure to bring the prescribed offering would defile rather than the blood of the sin offering brought. It is also of note that the blood of any sin offering which required the laying on of the hand in confession is involved with the registry of guilt and confession, while the blood of the sin offerings on the Day of Atonement on which no hand was laid in confession, cleansed not only the sanctuary, but also was "for the priests, and for all the people of the congregation" (Lev. 16:33). But this must await another "Review."
1) All transliterations from the Hebrew in the above article are taken from the Englishman's Hebrew and Chaldee Concordance.
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Our sins are forgiven by Jesus, He took on our sins. We need to continue to confess our sins to Jesus a priest unlike any other and the only priest that can save us. Confessing our sins to any other is pointless. We are saved only by Jesus. This has to be an active confession because without an active confession we cannot be forgive. "If we confess our sins, (Christ) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
If we confess.
Before Jesus confessing was a prelude before transferring sin. After Jesus it is the same, only our sin transfer goes onto Jesus, not an animal.
There is just so much to absorb here. May God help us to understand what we need to know of His great and wonderful plan for us. May we make it a reality in our lives not something fictional. By the grace of Jesus, by the mercy of our Lord and Savior, may we all be blessed by the Holy Spirit's guidance.
Amen.

The Sanctuary Study Pt. 18

2000 Apr XXXIII 4(00)William Grotheer -- The Signifance of the Wilderness Sanctuary -- Editor's Preface --
In writing to the Hebrews, Paul indicates that the Gospel was preached unto the Israelites as well as it had been preached to those to whom he was writing (4:2). The gospel message to the children of Israel, though not a different gospel, was revealed in "types" and "shadows."
These examples and shadows, while prefiguring the true, could never take away sin.
However, they did serve a purpose.
Through these we can understand the service now being ministered in the heavenly sanctuary by our great High Priest, who when He has finished His priestly work will come a "second time without sin unto salvation" (Heb. 9:28).
Within the "review" of "The Significance of the Wilderness Sanctuary," we note the faulty translation by the NIV of Heb. 8:5 in contrast to the strict adherence to Greek grammar by the KJV. There are certain traditional perceptions of the types and shadows for which no Scriptural justification can be found. These we had to question, and seek to present their meaning in the light of what is actually stated in the book of Leviticus. Where there is silence, assumptions are not justifiable.
In the previous issue of WWN, in the "Editor's Preface," we mentioned some exegesis which made us cringe without identifying the source or the text that was being mutilated. In thinking about it, we did not believe this was fair to our readers, so in this issue we discuss this text and note the source of the faulty exegesis.
The editorial - "Let's Talk It Over" - touches a very vital issue - Honesty or Policy. If we give our word, should we keep it, or can we just ignore what we have said? It also enters into another area. What obligation is incumbent upon one who publishes? Does he have a right to be discourteous,and not even acknowledge the receipt of an inquiry which might question what he writes? It would seem that if a response challenges his position, if he sincerely wants truth, pure and unadulterated, he would be willing to dialogue and let his position be thoroughly discussed and questioned. We talk about righteousness by faith, but we see very little of it.
"Review, and then Review again, and Review all that you've Reviewed"
The Signifance of the Wilderness Experience -- In the previous issue of WWN, we discussed not only the experience of Israel in their consent to the Old Covenant, but also the lesson it conveys to us today; namely, that man is powerless to keep His commitment to God. Another way must be found.
While in the mount with God (Ex. 24:18), Moses received the blueprint for the Sanctuary to be built in the Wilderness (Ex. 25:8-9).
This Sanctuary and its services were integrated into the "type" covenant that God made with Moses and with Israel (Ex. 34:27).
The "old" covenant which Israel broke in the worship of the golden calf no longer had validity.
The stated purpose of the wilderness Sanctuary was that God wanted to dwell among His people (Ex. 25:8).
The Psalmist describes the "Shepherd of Israel" as He "that dwellest between the cherubim" in the most holy apartment of the Sanctuary (Ps. 80:1). In another Psalm, Asaph sings, "Thy way, 0 God, is in the sanctuary" (Ps. 77:13). But access to God was limited. Only the High Priest, and then only once a year, could enter the second veil into the presence of the Divine Glory which enshrouded the ark of the covenant. The common priests could enter the first apartment or holy place. The individual Israelite was restricted to the court which surrounded the Sanctuary. There he brought his confessional sin offering.
The offerings and their objective were outlined in a separate book - Leviticus. All sins were not covered, only sins of ignorance when brought to memory (Lev. 4:27-28). In other words as stated in the book of Hebrews, "it is not possible that the blood of bulls and goats should take away sins" (10:4). "The law made nothing perfect" (7:19).
What then was the purpose that God had in mind in having this wilderness sanctuary erected? Nothing is indicated in the Old Testament, except that Moses was to build the sanctuary and its furniture according to the blueprint shown to him at Mt. Sinai (Ex. 25:40).
Paul in the book of Hebrews uses this verse in connection with the ministry of the priests (Heb. 8:4-5). The KJV reads - "There are priests that offer gifts according to the law who serve unto the example and shadow of heavenly things." However, 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." These translations are not saying the same thing. Is it the sanctuary that is "a copy and shadow or is it the service of the priests which is "the example and shadow of heavenly things"?
Both "example" or "copy" ('upodeigati) and "shadow" (skia) are in the dative case. Robertson stated that "the accusative, genitive and dative are all cases of inner relations, but the dative has a personal touch not true of the others. The dative is not a local case. There was originally no idea of place in it. It is thus a purely grammatical case. (It) is used of a person, not place" (A Grammar of the Greek New Testament, p.536).
Thus Paul is saying that the "example and shadow" are related to the service of the priests, and not the "place" they serve.
The sanctuary reflected a service, and was not intended to convey the reality of heaven. This should be readily grasped by one simple comparison. In the sanctuary built by Moses, the first apartment, or holy place, contained as one of its articles of furniture, the Table of Shewbread (Ex. 25:23-30). While in the New Testament, one can find reference to the other two articles of furniture, the candlesticks and the altar of the incense as a part of a heavenly sanctuary, there is no reference to a "heavenly Table of Shewbread."
While there are many spiritual lessons which can be drawn from the typical pattern given to Moses, we need to be constantly mindful in the study of the sanctuary that the emphasis is not on the "place" symbolized but upon the ministry of the One who serves -
The "minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (Heb. 8:2). This is indicated to be "the sum" or chief point (v.1). If we had been as diligent in focusing on that ministry as we have been on seeking a significance for every article, and aspect of the physical structure of the sanctuary, we would be well in advance of where we are now in our perception of truth.
The Daily Service --
"The altar of burnt offering, which stood in the court outside of the tabernacle, was always In use; that is, there was always a sacrifice on the altar. Each morning a lamb was offered for the nation, and this lamb, after being prepared by the priests, was placed on the altar, where it was slowly consumed by the fire. It was not permitted to burn quickly, for it was to last till evening, when another lamb was offered, which was to burn till the morning offering was ready. (See Ex. 29:38-41)
"Thus there was always a sacrifice on the altar, day and night, a symbol of the perpetual atonement provided in Christ. There was no time when Israel was not covered by a propitiatory sacrifice. At whatever time they sinned they knew that a lamb was on the altar and that forgiveness was theirs upon repentance. The Jewish Encyclopedia, volume 2, p.277, says, ' The morning sacrifice atoned for the sins committed during the previous night, the afternoon sacrifice for the sins committed in the daytime.'
"This morning and evening oblation was offered every day of the year and was never to be omitted. Even though there might be special occasions that called for more elaborate sacrifices, the morning and evening burnt sacrifice for the nation was always offered.
On the Sabbath day this offering was doubled: two lambs were offered in the morning and two in the evening.
Even on the Day of Atonement this ritual was carried out.
Sixteen times in chapters 28 and 29 of Numbers does God emphasize that no other offering is to take the place of the continual burnt offerings. Each time another sacrifice is mentioned, it is stated that this is besides the 'continual burnt offering.' From its perpetual nature it was called the continual, or daily, sacrifice. ...
"It ... needs to be emphasized that the temporary provision made for sin in the daily sacrifice for the nation became efficacious only as the offender made personal confession of sin and brought his individual sacrifice for sin, just as a sinner is now saved by Christ's sacrifice on Calvary only if he personally accepts Christ. The death of the Lamb of God on Golgotha was for all men, but only those who accept the sacrifice and make personal application of it will be saved. In the light of these considerations the statement in I Timothy 4:10 becomes luminous: Christ 'is the Saviour of all men, specially of those that believe.' From day to day the lives of sinners have been spared; they have been saved temporarily and provisionally. But this extended grace will not avail unless they repent and turn to God. ...
"Spiritually viewed, the national burnt offering signified two things: first, Christ sacrificing Himself for man, providing atonement for all; second, the people dedicating themselves to God by putting all on the altar. (It was the whole lamb that was offered in contrast to certain parts as required in the sin offerings.) It is to this latter that Paul referred when he admonished Christians, 'Present your bodies a living sacrifice, holy, acceptable unto God, which is youi reasonable service.' Rom. 12:1." (M. L. Andreasen, The Book of Hebrews, pp.372-374)
******Pausing here because there is just a lot to digest before we go on.
It's true that we need to understand the Sanctuary all of it. The structure as well as the service of it. When you build a house is it there just to look at? No. What good is an empty house to anyone? An empty house with no one to live in it will soon deteriorate. An empty house with no one to upkeep it will become unlivable.
The point to an empty house is exactly what?
Having a Sanctuary without any service would be what? An empty house, a place with no meaning, serving no purpose. So to expound on the fact that the service of the Sanctuary is important to understand seems only logical to me. The things of the Sanctuary have no purpose without the services attended to them.
I look forward to more of this study of the services of the Sanctuary, Jesus is OUR High Priest and as such we need to know what our High Priest in all His capacity does. The role of our Lord and Savior, as Sacrifice and Redeemer, as Lamb and Lord needs a lot of study, we need to know Him and have Him know us.
By the grace of God, by the will of the Father, by the mercy of our Lord and Savior...
Amen.

The Sanctuary Pt. 17

DANIEL 8:14 -- The KJV reads "Unto two thousand and three hundred days, then shall the sanctuary be cleansed."
We have, therefore, associated this verse with the Day of Atonement, and have concluded that following the culmination of the 2300 days in 1844, the ministry of Christ would begin in the Heavenly Reality as prefigured in the type.
However, the Hebrew Masoretic text reads sadaq in the Niphal or passive form and means "to be justified or vindicated." (Gesenius)
It is obvious that should the Masoretic text stand without challenge, it would be difficult to associate Daniel 8:14 with Leviticus 16.
The Septuagint (LXX) a Greek translation of the Old Testament older than the manuscripts on which the Masoretic Hebrew text is based reads - "shall be cleansed" - using the future passive form of katharizo.
Here there is a connection with Leviticus 16 for the same word is used twice in verse 30, once as an infinitive, and once using the same passive form as in Daniel 8:14. The Douay Bible following the Latin word used in the Vulgate -- mundabitur - reads also, shall be cleansed."
How can the difference between the Hebrew text and the LXX and Vulgate translations of the Old Testament be reconciled in regard to Daniel 8:14?
Hebrew scholars have long held that the Hebrew portions of Daniel (1-2:4a; 8-12) were translated from Aramaic originals.
This hypothesis was confirmed by the studies of Zimmermann in 1938 and 1939. Building on this, Dr. H. Louis Ginsberg, Sabato Morais Professor of Bible at The Jewish Theological Seminary of America, stated the Aramaic for Daniel 8:14 would read - "the sanctuary will become clean (or be cleansed)"
He maintains that the Hebrew text which led to the Masoretic use of sadaq (to be justified) was a very poor rendering of the Aramaic by the translator.
(See his Studies in Daniel, pp. 41-42, 79-80) Thus in all three languages, the language in which Daniel wrote, and the Greek and Latin translations of that text, the KJV is confirmed.
Both the LXX and the Vulgate use the future passive - "the sanctuary shall be cleansed" - to render the thought of the Aramaic.
The end of the 2300 days in 1844, therefore marks the beginning of the process which shall end in a cleansed sanctuary.
Daniel 7 outlines the events to be fulfilled on earth during the Heavenly judgment before the Ancient of Days. A continuum is noted "The Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom." (7:22)
We are now at the end of the period as outlined in Daniel 7. The devil would rob us of the certainty of the truth committed in sacred trust to the Advent Movement by seeking to destroy the fundamental pillars of the sanctuary doctrine as based in the shadowy types and prophecies of the Old Testament.
The simple refining of our perceptions of the truth leaves unmoved the basic foundation.
The Blending of the Light -- What relationship is,there between "the judgment was set" in Daniel 7, "the sanctuary shall be cleansed" in Daniel 8, and the typical Day of Atonement in Leviticus 16?
It should be obvious that there is a relationship between Daniel 7 and 8. The prophecies are parallel. When one understands the textual background for Daniel 8:14, and the parallel choice of words in the LXX between Daniel 8:14 and Leviticus 16:30, one can sense there is a relationship there. But what is the relationship between Daniel 7 and Leviticus 16?
This is not so obvious. Yet the sanctuary doctrine as understood by the Seventh-day Adventist Church in the past decades stands or falls over this relationship. It is our failure to come to grips with this issue that has given cause for the assaults which the "new theology" advocates have made against the sanctuary teaching.
Our failure to recognize the distinct differences between the prophecy of Daniel 7 and the typical ritual of Leviticus 16 has not helped the cause of truth.
Daniel 7 does reveal a "judgment," definitely pre-Advent, before which the "little horn" power is arraigned.
This arraignment is before the assembled hosts of Heaven. (Dan. 7:9-10)
On the other hand, the typical services of the sanctuary were connected with a covenant. The covenant is primary; the services secondary.
The text in Hebrews does not say "The worldly sanctuary with its ordinances of divine service had also connected with it a covenant." (See Heb. 9:1)
{9:1} Then verily the first [covenant] had also ordinancesof divine service, and a worldly sanctuary.
It was the covenant which had "also" the sanctuary with its services.
Just so, Jesus as "the mediator of a better covenant" is also "a minister of the true tabernacle which the Lord pitched and not man." (See Heb. 8:6, 2)
{8:6} But now hath he obtained a moreexcellent ministry, by how much also he is the mediator of abetter covenant, which was established upon betterpromises.
{8:2}A minister of the sanctuary, and of the true tabernacle,which the Lord pitched, and not man.
The "judgment" of Daniel 7 involves the whole problem of sin and the key players in that problem, while the shadowy ritual of the earthly sanctuary tells how a covenant people must relate to the provision for sin to escape the condemnation of the judgment.
It must be kept clearly in mind that the "little horn" of Daniel 7 is continued in symbolism in Revelation by the first "beast" of Chapter 13, and by the "woman in scarlet" in Chapter 17. Through these symbolisms, runs a continuous thread - "the dragon gave [the beast] his power, and his seat, and great authority." (Rev. 13:2) The final dictum upon "spiritual Babylon" is that "in her was found the blood of prophets, and of saints, and of all that were slain upon the earth." (Rev. 18:4) The "little horn" stands in the judgment as the embodiment of all wickedness and the symbol of rebellion against God. "The man of sin" in II Thess. 2, another designation of the "little horn", is noted as "the Wicked." (ver.8) The Greek is anomos defined by Thayer as "he in whom all iniquity has as it were fixed its abode." (Greek-English Lexicon of the NT, p. 48)
In the book of Hebrews, the message which God speaks "unto us in a Son" (Heb.1:2 Gr.) is that having become "in all things like unto His bretheren that He might be a merciful and faithful high priest" (2:17), He is first "a son over His own house."(3:6) Then seated as "a priest upon His throne" (Zech. 6:13), He dispenses mercy and "grace to help in time of need." (4:16) This is His first apartment ministry in the Heavenly Sanctuary.
But what happens when the judgment is set and the books are opened before the Ancient of Days? Here the ritual agenda of Leviticus 16 provides the detail. The first entry with blood into the Most Holy Place on the day of Atonement was by the High Priest with the blood of a bullock which was for himself and "for his house." Not only is Jesus "the Lord's goat" but He also "offered Himself." (Heb. 9:14)
{9:14} How much more shall theblood of Christ, who through the eternal Spirit offeredhimself without spot to God, purge your conscience fromdead works to serve the living God?
Thus the dual entry on the Day of Atonement with "cleansing blood."
The agenda of Leviticus further indicates that the atonement of the Most Holy Place is necessitated "because of the uncleanness of the children of Israel, and because of their transgressions in all their sins." (16:16) however, no blood of any sin offering ever reached the Most Holy Place during the yearly ritual, but the sins and transgressions of the children of Israel had been recorded in "the books."
What was to be done?
The judgment must begin where and over what sin began.
Sin began at the Throne of God and over the creation of man.
The creation plan intended man to be only "a little while inferior to the angels." (Heb. 2:7 margin)
But in sin man fell even lower than the "inferior" position. Now can God bring an end to sin, and carry out His original plan and none of the angelic host become jealous as did Lucifer?
The judgment is set in the presence of that assembled host. (Dan. 7:10) Jesus coming with His sacrifice asks not only pardon full and complete for His covenant people, but a seat upon His throne. Was His sacrifice sufficient to grant this request?
The next step of the agenda was the blood of the Lord's goat.
This was God's sacrifice. (See Gen. 22:8)
{22:8} And Abraham said, My son, Godwill provide himself a lamb for a burnt offering: so theywent both of them together
Here the lots had been cast, a choice had been made. Standing in the Court was the other goat, representing Azazel. Could God roll back on him the sins of His Son's "house"? Again the assembled host must respond, for they, too, had cast their lot, made their choice. Was the cost of Calvary sufficient so that God having paid the price could do with "sins" as He so chooses?
Another question must be settled. What about the "uncleanness" of the "children of Israel?" In the agenda of the ritual service, this was the last act of the atonement. {Lev. 16:19-20) Is the "decree" for the removal of the uncleanness then entered to be carried out at the time indicated in Daniel 7:13-14?
The second phase of the ritual agenda was concerning the registry on the horns of the Alter of Burnt Incense.
Here has been made during the year the record of corporate confession. In Daniel 7, none could be found for the "little horn." Of this "horn" under the symbolism of "Jezabel," Jesus declared, "I gave her space to repent ... and she repented not." (Rev. 2:21) the "horn" and all corporate bodies who have not repented during the time allotted for repentance are at this point in the judgment declared "found wanting."
In the time sequence of Daniel 7, this would occur just prior to the coming of the Son of man to the Ancient of Days to receive His kingdom of "saints" - holy ones made holy by His cleansing.
The agenda next indicates a third phase of judgment.
In the Levitical ritual, the final atonement involved a cleansing of the confession of guilt registered on the horns of the Altar in the court. Here in the daily service the individual only was involved. No blood was carried into the sanctuary recording the fact that confession had been made and the penalty paid. The common priest had eaten of the victim. He carried the record in himself. So likewise, Jesus as a common priest having in all things been "made like unto his brethren" offered the sacrifice of Himself and all who place their full dependence in Him are carried in Him. They do not come into judgment but pass from death into life. (See John 5:24, Gr.)
{5:24}Verily, verily, I say unto you, He that heareth my word, andbelieveth on him that sent me, hath everlasting life, andshall not come into condemnation; but is passed from deathunto life.
In the typical ritual, the High Priest went in for the people, none even entered the court.
Having completed His work of cleansing, Jesus comes before the Ancient of Days to ask for His kingdom, and His people who have made a covenant with Him by sacrifice. And the Ancient of Days, declares, "Granted." All the host that witnessed the Judgment declare with a loud voice - "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." (Rev. 5:12)
The "agenda" of the Judgment as revealed in the shadowy type gives us a clue as to where we are in the stream of time. It is after the corporate phase, the individual cleansing begins. According to Jesus' own prophecy, the times or probation of the nations (corporate bodies) would end with the fulfilling of the sign spoken of in Luke 21:24. This has occurred. This projects for our thinking some interesting questions:
1) Is the "man clothed in linen" (Eze. 9:2-4) now sealing those among the professed house of Israel who have and are afflicting their souls, trusting not in their own works - doing "no work in that same day"? (Lev. 23:28) Do these become in the final hour "His own house" cleansed as represented by the mingled blood of the bullock and the Lord's goat at the Alter of the Court? Do these become marked with the mark of redemption, "the sign of the cross of Calvary"?
2) Has the "man in linen" reported back to the One on the Throne saying - "I have done as thou has commanded me." (Eze. 9:11) Are we at the time when from the Throne will come the command to the "man clothed in linen" to "take coals from between the cherubim" so as to do for His "marked" people as was done for Isaiah? "Eze. 10:1-2;
{10:1} Then I looked, and, behold, in the firmament thatwas above the head of the cherubims there appeared overthem as it were a sapphire stone, as the appearance of thelikeness of a throne. {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.
6-7.
{10:6} And itcame to pass, [that] when he had commanded the manclothed with linen, saying, Take fire from between thewheels, from between the cherubims; then he went in, andstood beside the wheels. {10:7} And [one] cherub stretchedforth his hand from between the cherubims unto the fire that[was] between the cherubims, and took [thereof,] and put[it] into the hands of [him that was] clothed with linen: whotook [it,] and went out.
See also Isa. 6:6-7,
{6:6} Then flew one of the seraphimsunto me, having a live coal in his hand, [which] he hadtaken with the tongs from off the altar: {6:7} And he laid[it] upon my mouth, and said, Lo, this hath touched thy lips;and thine iniquity is taken away, and thy sin purged
compare with Rev. 14:5)
{14:5} And in their mouth was found noguile: for they are without fault before the throne of God
The sanctuary teaching is not a "stale, flat, and unprofitable" doctrine, but vibrant with meaning for this very hour.
A fuller understanding of Daniel 7, and its interrelationship with the agenda of Leviticus 16 challenges us today, even as the prophecy of Daniel 8:14 challenged those who perceived that prophecy as pointing to the beginning of the hour of God's judgment in 1844.
"Light is sown for the righteous, and gladness for the upright in heart. Rejoice in the Lord, ye righteous; and give thanks to the memory of His sanctuary." (Ps. 97:11-12, margin)
"The Lord has made His peoplethe repository of sacred truth.Upon every individual who has had thelight of present truth devolves the dutyof developing that truth on a higher scale than it has hitherto been done." -- Ellen G. White
--- End --- 1989 Special 3 -- Light From the Throne -- Part 3
*******
Think about it carefully, very carefully. Up until now you might not have ever given any of this a thought. You might be rejecting all of this. You might not want to think that we could be in a time so close that those that are God's individually are being sealed right now, that judgment for you and I might be up.
We know the Bible says--
2 Thess. {2:7} For the mystery of iniquity dothalready work: only he who now letteth [will let,] until he betaken out of the way. {2:8} And then shall that Wicked berevealed, whom the Lord shall consume with the spirit ofhis mouth, and shall destroy with the brightness of hiscoming: {2:9} [Even him,] whose coming is after theworking of Satan with all power and signs and lyingwonders, {2:10} And with all deceivableness ofunrighteousness in them that perish; because they receivednot the love of the truth, that they might be saved. {2:11}And for this cause God shall send them strong delusion, thatthey should believe a lie: {2:12} That they all might bedamned who believed not the truth, but had pleasure inunrighteousness.
Strong delusion that they should believe a lie...
Because they received NOT the love of the truth...
That they might be damned who believed not the truth.
If we turn from the truth, if we shake our heads and turn away saying we don't want to know all this, we don't want to even try to understand then we condemn ourselves.
God has shown us His plan throughout history and that plan will continue on until the end. We will be accountable for accepting or rejecting the truth in Christ.
Christ is our savior, our redeemer, Christ is our truth.
At some point in history before Christ comes again all those alive in Him when He returns will have been sealed it's inevitable. There will be no last second reprieves when the brightness of the Lord is revealed, by then all that would be saved are sealed.
Isa. {55:6} Seek ye the LORD while he may be found, call yeupon him while he is near: {55:7} Let the wicked forsakehis way, and the unrighteous man his thoughts: and let himreturn unto the LORD, and he will have mercy upon him;and to our God, for he will abundantly pardon.
May the Lord help us all and keep us, may we be found in Him, all our hope and trust in Him and His promises now and forever by His grace, amen.