Living By Faith.

LIVING BY FAITH.

BY E. J. Waggoner

 "The just shall live by faith." Rom. 1:17.

 This statement is the summing up of what the apostle has to say about the gospel. The gospel is the power of God unto salvation, but only "to every one that believeth." In it the righteousness of God is revealed. The righteousness of God is the perfect law of God, which is but the transcript of his own righteous will. All unrighteousness is sin or the transgression of the law. The gospel is God's remedy for sin; its work, therefore, must be to bring men into harmony with the law--to cause the workings of the righteous law to be manifested in their lives. But this is wholly a work of faith--the righteousness of God is revealed from "faith to faith"--faith in the beginning and faith to the end--as it is written, "The just shall live by faith."

This is true in all ages since the fall of man and will be true until the saints of God have His name in their foreheads and see Him as He is. It was from the prophet Habbakuk (2:4) that the apostle quoted the statement. If the prophets had not revealed it, the first Christians could not have known of it, for they had only the Old Testament. To say that in the most ancient times men had but an imperfect idea of faith in Christ is to say that there were no just men in those times. But Paul goes right back to the very beginning and cites an instance of saving faith. He says, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous." Heb. 11:4. He says of Noah also that it was by faith that he built the ark to the saving of his house, "by the which he condemned the world and became heir of the righteousness which is by faith." Heb. 11:7. We say that their faith was in Christ, because it was faith unto salvation and besides the name of Jesus "there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.

There are too many who try to live the Christian life on the strength of the faith which they exercised when they realized their need of pardon for sins of their past life. They know that God alone can pardon sins and that He does this through Christ, but they imagine that having once been started they must run the race in their own strength. We know that many have this idea, first, because we have heard some say so, and second, because there are such multitudes of professed Christians who show the working of no greater power than their own. If they ever have anything to say in social meeting, besides the ever-recurring formula, "I want to be a Christian, so that I may be saved," they tell only of a past experience, the joy they had when they first believed. Of the joy of living for God and of walking with Him by faith, they know nothing, and he who tells of it speaks of a strange language to them. But the apostle carries this matter of faith clear through to the glorious kingdom in the following most forcible illustration.

"By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony that he pleased God. But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11:5, 6.

Note the argument to prove that Enoch was translated by faith: Enoch was translated because he walked with God, and had the testimony that he pleased God; but without faith it is impossible to please God. That is enough to prove the point. Without faith not an act can be performed that will meet the approval of God. Without faith the best deeds that a man can do will come infinitely short of the perfect righteousness of God, which is the only standard. Wherever real faith is found it is a good thing, but the best of faith in God to take away the load of the sins of the past will profit a person nothing unless it is carried right through in ever-increasing measure until the close of his probation.

He Is Faithful That Promised

CHAPTER XVII

CONCLUSION

CHRIST the Lord, the Son of God, came down from heaven and was made flesh and dwelt among men as the Son of man. This is an eternal fixture in the Christian faith.

He died on the cross of Calvary for our offenses. This is an eternal fixture in the Christian faith.

He arose from the dead for our justification. This is an eternal fixture in the Christian faith.

He ascended to heaven as our Advocate and as such sitteth on the right hand of the throne of God. This is an eternal fixture in the Christian faith.

He is a priest upon His Father’s throne—a priest forever after the order of Melchizedek. This is an eternal fixture in the Christian faith.

At the right hand of God, upon the throne of God, as priest upon His throne, Christ is a “minister of the sanctuary and of the true tabernacle which the Lord pitched and not man.” This is an eternal fixture in the Christian faith.

And he will come again in the clouds of heaven with power and great glory to take His people unto Himself, to present to Himself His glorious church, and to judge the world. This is an eternal fixture in the Christian faith.

That Christ lived in the flesh, died on the cross, rose from the dead, ascended to heaven, and sits on the right hand of the throne of God in heaven must be an eternal fixture in the faith of every Christian, in order for that faith to be true and full.

That this same Jesus is a priest at the right hand of God on that throne must be an eternal fixture in the faith of every Christian in order for that faith to be true and full.

That Christ the Son of God, as priest at the right hand of God upon His throne, is there a “minister of the sanctuary, and of the true tabernacle which the Lord pitched and not man” must be an eternal fixture in the faith of every Christian, in order for that faith to be true and full.

And this true faith in Christ the Son of God as that true priest, in that true ministry, of that true sanctuary, at the right hand of the throne of the Majesty in the heavens; that His priesthood and ministry finishes transgression and makes an end of sins and makes reconciliation for iniquity and brings in everlasting righteousness—this true faith will make every comer thereunto perfect. It will prepare him for the seal of God and for the final anointing of the Most Holy. By this true faith every soul who is of this true faith can certainly know that in him and in his life transgression is finished and an end of sins made, that reconciliation is made for all the iniquity of his life, and that everlasting righteousness is brought in to reign in his life for evermore. This he can know with perfect certainty, for the Word of God says so, and true faith cometh by hearing the Word of God. All who are of this true faith can know all this just as truly as they can know that Christ is at the right hand of the throne of God. They can know it just as truly as they can know that He is Priest upon that throne. They can know it just as truly as they can know that He is there a “minister of the sanctuary and of the true tabernacle which the Lord pitched and not man.” and all this can be known just as truly as any statement of the Word of God can be known, for the Word of God plainly states it all.

Therefore in this time let every believer in Jesus rise up in the strength of this true faith, implicitly trusting the merit of our great High Priest in His holy ministry and intercession for us. In the confidence of this true faith, let every believer in Jesus take a long breath of restfulness forever, in thankfulness to God that this thing is accomplished, that transgression is finished in your life, that you are done with the wicked thing forever, that an end of sins is made in your life and that you are free from it forever, that reconciliation for iniquity is made, and that you are cleansed from it forever by the precious blood of sprinkling, and that everlasting righteousness is brought into your life to reign forevermore, to uphold you, to guide you, to save you in the fulness of that eternal redemption which, through the blood of Christ, is brought to every believer in Jesus our great High Priest and true Intercessor.

And then in the righteousness, the peace, and the power of this true faith, let every soul who knows it spread abroad to all people and to the end of the world the glorious news of the priesthood of Christ, of the cleansing of the sanctuary, of the finishing of the mystery of God, of the times of refreshing come, and of the soon coming of the Lord “to be glorified in His saints, and to be admired in all them that believe … in that day,” and to “present to Himself a glorious church not having spot or wrinkle or any such thing,” but “holy and without blemish.” “Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”

“HAVING THEREFORE, BRETHREN, BOLDNESS TO ENTER INTO THE HOLIEST BY THE BLOOD OF JESUS, BY A NEW AND LIVING WAY, WHICH HE HATH CONSECRATED FOR US, THROUGH THE VEIL, THAT IS TO SAY, HIS FLESH; AND HAVING AN HIGH PRIEST OVER THE HOUSE OF GOD; LET US DRAW NEAR WITH A TRUE HEART IN FULL ASSURANCE OF FAITH, HAVING OUR HEARTS SPRINKLED FROM AN EVIL CONSCIENCE, AND OUR BODIES WASHED WITH PURE WATER.” AND “LET US HOLD FAST THE PROFESSION OF OUR FAITH WITHOUT WAVERING; FOR HE IS FAITHFUL THAT PROMISED.”

The Consecrated Way — Alonzo Jones

Perfection.

CHAPTER XVI

THE TIMES OF REFRESHING

And now, in this time of the consummation of the hope of all the ages, in this time when the true sanctuary is truly to be cleansed, in this time when the work of the gospel is to be completed and the mystery of God indeed finished—now is the time of all the times that ever were in the world, when the believers in Jesus—the blessed objects of His glorious priesthood and wondrous intercessions in the true sanctuary—shall be partakers of the full measure of His heavenly grace and shall have in their lives transgression finished, an end of sins and reconciliation for iniquity made forevermore, and, in the perfection of truth, everlasting righteousness brought in.

This is precisely and alone the purpose of the priesthood and ministry of Christ in the true sanctuary.

Is not that priesthood sufficient? Is not His ministry effectual to accomplish its purpose?— Most assuredly. Only by that means can it be possible for this thing ever to be accomplished. No soul can ever himself finish transgression or make an end of sins or make reconciliation for iniquity or bring in everlasting righteousness in his own life. For that ever to be done, it must be done alone by the priesthood and ministry of Him who gave Himself and who was given that He might accomplish this very thing for every soul and present every soul “holy and unblameable and unreprovable” in the sight of God. Every one whose heart is inclined to truth and right desires that this thing shall be done. Only the priesthood and ministry of Christ can do it.

Now is the time of the complete and effectual doing of it for evermore. Then let us believe in Him who is doing this, and trust Him in the doing of it, that He does it completely and forevermore.

This is the time, and this is the work, of which it is written, that “there should be delay no longer.”

And why should there be delay any longer? When the priesthood of our great High Priest is efficient, and when His sacrifice and ministry are all sufficient in that which is promised and in that for which every believer hopes, then why should there be delay any longer in the finishing of transgression, the making an end of sin, the making of reconciliation for iniquity and the bringing in of everlasting righteousness to each believing soul?

Then let us trust Him to do that which He has given Himself to do and which He alone can possibly do. Let us trust Him in this and receive in its fullness all that belongs to every soul who believes in and implicitly trusts the Apostle and High Priest of our profession—Christ Jesus. We have seen that the little horn—the man of sin, the mystery of iniquity—has put his own earthly, human, and sinful priesthood, ministry, and sanctuary in the place of the heavenly and holy priesthood, ministry, and sanctuary. In this priesthood and service of the mystery of iniquity, the sinner confesses his sins to the priest and goes on sinning. Indeed, in that priesthood and ministry there is no power to do anything else than to go on sinning, even after they have confessed their sins. But, sad as the question may be, is it not too true that those who are not of the mystery of iniquity but who really believe in Jesus and in His priesthood and ministry—is it not too true that even these also confess their sins and then go on sinning? But is this fair to our great High Priest, to His sacrifice, and to His blessed ministry? Is it fair that we should thus put Him, His sacrifice, and His ministry practically upon a level with that of the “abomination of desolation” and to say that in Him and in His ministry there is no more power or virtue than there is in that of the “mystery of iniquity”?

May the Lord forever save His church and people this day with no more delay from thus bringing down so low our great High Priest, His awful sacrifice, and His glorious ministry. Let our trust in our great High Priest be true, and let it be truly implicit.

By protestants there is often remark made of the blind unwisdom of Catholics in their so fully trusting to the priest. And, with respect to any earthly priesthood, the thought is correct. And yet implicit trust of the priest is eternally right, but it must be trust of the right Priest.

Such trust in a false priesthood is most ruinous, but the principle of implicit trust in the Priest is eternally right.

And Jesus Christ is the right Priest.

Therefore every one who believes in Jesus Christ, in the sacrifice which He has made, in the priesthood and ministry which He exercises in the true sanctuary must not only confess his sins, but he must then forever implicitly trust that true High Priest in His ministry in the sanctuary to finish transgression, to make an end of sins, to make reconciliation for iniquity, and to bring in everlasting righteousness, in his heart and life.

Everlasting righteousness, remember.

Not a righteousness for today and sin tomorrow, and righteousness again and sin again. That is not everlasting righteousness. Everlasting righteousness is righteousness that is brought in and stays everlastingly in the life of him who has believed and confessed and who still further believes and receives this everlasting righteousness in the place of all sin and all sinning.

This alone is everlasting righteousness; this alone is eternal redemption from sin. And this unspeakable blessing is the gracious gift of God by the heavenly ministry which He has established in our behalf in the priesthood and ministry of Christ in the heavenly sanctuary.

Accordingly, today, just now, “while it is called today,” as never before, the word of God to all people is “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come [“that there may come seasons of refreshing,” R.V .] from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the time of restitution of all things.” Acts 3:19-21. The time of the coming of the Lord and the restitution of all things is indeed at the very doors.

And when Jesus comes, it is to take His people unto Himself. It is to present to Himself His glorious church, “not having spot, or wrinkle, or any such thing,” but that is “holy and without blemish.” It is to see Himself perfectly reflected in all His saints. And before He comes thus, His people must be in that condition. Before He comes we must have been brought to that state of perfection in the complete image of Jesus. Ephesians 4:7, 8, 11-13.

Eph 4:7  But unto every one of us is given grace according to the measure of the gift of Christ. 

Eph 4:8  Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 

Eph 4:11  And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 

Eph 4:12  For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 

Eph 4:13  Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ

And this state of perfection, this developing in each believer the complete image of Jesus—this is the finishing of the mystery of God, which is Christ in you the hope of glory. This consummation is accomplished in the cleansing of the sanctuary, which is the finishing of the mystery of God, which is the final finishing of transgression, the making of a complete end of sins, the making of reconciliation for iniquity, the bringing in of everlasting righteousness, the sealing up of the vision and prophecy and the anointing of the most Holy.

The present time being the time when the coming of Jesus and the restitution of all things is at the very doors and this final perfecting of the saints having necessarily to precede the coming of the Lord and the restitution of all things, we know by every evidence that now we are in the times of refreshing —the time of the latter rain. And as certainly as that is so, we are also in the time of the utter blotting out of all sins that have ever been against us. And the blotting out of sins is exactly this thing of the cleansing of the sanctuary; it is the finishing of all transgression in our lives; it is the making an end of all sins in our character; it is the bringing in of the very righteousness of God which is by faith of Jesus Christ, to abide alone everlastingly. This blotting out of sins must precede the receiving of the refreshing of the latter rain. For it is only upon those who have the blessing of Abraham that the promise of the Spirit comes, and it is only those who are redeemed from sin upon whom the blessing of Abraham comes. Galatians 3:13, 14.

Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 

Gal 3:14  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 

Therefore now as never before we are to repent and be converted that our sins may be blotted out, that an utter end shall be made of them forever in our lives and everlasting righteousness brought in. And this, in order that the fulness of the outpouring of the Holy Spirit shall be ours in this time of the refreshing of the latter rain. And all this must be done in order that the harvest-ripening message of the gospel of the kingdom shall be preached in all the world with that power from on high by which the earth shall be lightened with its glory.

The Consecrated Way — Alonzo Jones

Cleansed.

CHAPTER XV

THE CLEANSING OF THE SANCTUARY

The cleansing of the sanctuary and the finishing of the mystery of God are identical as to time and are also so closely related as to be practically identical in character and event. In the “figure of the true” in the sanctuary service made visible, the round of service was completed annually, and the cleansing of the sanctuary was the finishing of that figurative and annual service. And this cleansing of the sanctuary was the taking out of and away from the sanctuary all “the uncleanness of the children of Israel” “because of their transgressions in all their sins,” which, by the ministry of the priesthood in the sanctuary, had been brought into the sanctuary during the service of the year.

The finishing of this work of the sanctuary and for the sanctuary was, likewise, the finishing of the work for the people. For in that day of the cleansing of the sanctuary, which was the Day of Atonement, whosoever of the people did not by searching of heart, confession, and putting away of sin take part in the service of the cleansing of the sanctuary was cut off forever.

Thus the cleansing of the sanctuary extended to the people, and included the people, as truly as it did the sanctuary itself. And whosoever of the people was not included in the cleansing of the sanctuary and was not himself cleansed, equally with the sanctuary, from all iniquity and transgression and sin was cut off forever. Leviticus 16:15-19, 29-34; 23:27-32.

Lev 16:15  Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: 

Lev 16:16  And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 

Lev 16:17  And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 

Lev 16:18  And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 

Lev 16:19  And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. 

Lev 16:29  And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 

Lev 16:30  For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 

Lev 16:31  It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 

Lev 16:32  And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 

Lev 16:33  And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 

Lev 16:34  And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.

Lev 23:27  Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. 

Lev 23:28  And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. 

Lev 23:29  For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. 

Lev 23:30  And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 

Lev 23:31  Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. 

Lev 23:32  It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. 

And this was all “a figure for the time then present.”

That sanctuary, sacrifice, priesthood, and ministry was a figure of the true, which is the sanctuary, sacrifice, priesthood, and ministry of Christ.

And that cleansing of the sanctuary was a figure of the true, which is the cleansing of the sanctuary and the true tabernacle which the Lord pitched and not man, from all the uncleanness of the believers in Jesus because of all their transgressions in all their sins.

And the time of this cleansing of the true is declared in the words of the Wonderful Numberer to be “unto two thousand and three hundred days, then shall the sanctuary be cleansed:” which is the sanctuary of Christ in A. D. 1844. And, indeed, the sanctuary of which Christ is the High Priest is the only one that could possibly be cleansed in 1844, because it is the only one that there is. The sanctuary that was a figure for the time then present was destroyed by the army of the Romans who came and destroyed that city (Daniel 9:26) and that sanctuary and even its place was to be desolate “even until the consummation.” Therefore the only sanctuary that could possibly be cleansed at the time referred to by the Wonderful Numberer, at the end of the two thousand and three hundred days, was alone the sanctuary of Christ— the sanctuary of which Christ is High Priest and Minister; the sanctuary and the true tabernacle of which Christ, at the right hand of God, is true Priest and Minister; the sanctuary and true tabernacle “which the Lord pitched and not man.”

What this cleansing means is plainly declared in the very scripture which we are now studying —Daniel 9:24-28. For the angel of God, in telling to Daniel the truth concerning the two thousand and three hundred days, tells also the great object of the Lord in this time as it relates to both the Jews and the Gentiles. The seventy weeks or four hundred and ninety years of the limitation upon the Jews and Jerusalem is definitely declared to be “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.” Daniel 9:24.

That is the true purpose of God in the sanctuary and its service in all time: whether in the figure or in the true, whether for Jews or for Gentiles, whether on earth or in heaven. Seventy weeks or four hundred and ninety years, was the limitation set for the Jews to have this accomplished for and in themselves. To accomplish this, to that people, of all people, Christ Himself came in person to show to them the Way and to lead them in this Way. But they would not have it. Instead of seeing in Him the gracious One who would finish transgression and make an end of sins, and make reconciliation for iniquity, and bring in everlasting righteousness to every soul, they saw in Him only “Beelzebub the prince of the devils”; only One instead of whom they would readily choose a murderer; only One who as King they would openly repudiate and choose a Roman Caesar as their only king; only One whom they counted as fit only to be crucified out of the world. For such a people as that and in such a people as that, could He finish transgression and make an end of sins and make reconciliation for iniquity and bring in everlasting righteousness?—Impossible: impossible by their own persistent rebellion.

Instead of His being allowed by them to do such a gracious and wonderful work for them, from the depths of divine pity and sorrow He was compelled to say to them:

“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! Behold, your house is left unto you desolate.”

“The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof.” Matthew 23:37, 38; 21:43.

The nation to whom the kingdom of God was given, upon its rejection by the Jews, was the Gentiles. And that which was to be done for the Jews in the four hundred and ninety years which were limited to them, but which they would not at all allow to be done for them—that is the identical thing to be done for the Gentiles, to whom the kingdom of God is given, in the eighteen hundred and ten years allotted to them. And that work is “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

This can be done alone in the finishing of the mystery of God in the cleansing of the true Christian sanctuary.

And this is done in the cleansing of the true sanctuary, only in the finishing of transgression and making an end of sins in the perfecting of the believers in Jesus, on the one hand; and on the other hand in the finishing of transgression and making an end of sins in the destruction of the wicked and the cleansing of the universe from all taint of sin that has ever been upon it.

The finishing of the mystery of God is the ending of the work of the gospel.

And the ending of the work of the gospel is, first, the taking away of all vestige of sin and the bringing in of everlasting righteousness—Christ fully formed—within each believer, God alone manifest in the flesh of each believer in Jesus; and, secondly, on the other hand, the work of the gospel being finished means only the destruction of all who then shall not have received the gospel (2 Thessalonians 1:7-10), for it is not the way of the Lord to continue men in life when the only possible use they will make of life is to heap up more misery for themselves.

Again, in the service of the earthly sanctuary, we have seen that when the work of the gospel in the annual course was finished in behalf of those who had taken part in it, then all those who had taken no part in it were cut off. “Which was a figure for the time then present” and which plainly teaches that in the service of the true sanctuary when the work of the gospel shall have been finished for all those who have a part in it, then all those who do not have a part in it will be cut off. Thus, in both respects, the finishing of the mystery of God is the final ending of sin.

The service in the earthly sanctuary shows also that in order for the sanctuary to be cleansed and the course of the gospel service there to be finished, it must first be finished in the people who have a part in the service. That is to say: In the sanctuary itself, transgression could not be finished, an end of sins and reconciliation for iniquity could not be made, and everlasting righteousness could not be brought it, until all this had been accomplished in each person who had a part in the service of the sanctuary.

The sanctuary itself could not be cleansed until each of the worshipers had been cleansed.

The sanctuary itself could not be cleansed so long as, by the confessions of the people and the intercessions of the priests, there was pouring into the sanctuary a stream of iniquities, transgressions, and sins.

The cleansing of the sanctuary, as to the sanctuary itself, was the taking out of and away from the sanctuary all the transgressions of the people which, by the service of the priests, had been taken into the sanctuary during the service of the year. And this stream must be stopped at its fountain in the hearts and lives of the worshipers, before the sanctuary itself could possibly be cleansed.

Therefore the very first work in the cleansing of the sanctuary was the cleansing of the people. That which was preliminary and essential to the cleansing of the sanctuary itself, to the finishing of the transgression and bringing in everlasting righteousness, there, was the finishing of transgression, and the making an end of sins, and making reconciliation for iniquity, and bringing in everlasting righteousness in the heart and life of each one of the people themselves.

When the stream that flowed into the sanctuary was thus stopped at its source, then, and then alone, could the sanctuary itself be cleansed from the sins and transgressions which, from the people, by the intercession of the priests, had flowed into the sanctuary. And all that “was a figure for the time then present”—a “figure of the true.”

 Therefore by this we are plainly taught that the service of our great High Priest in the cleansing of the true sanctuary must be preceded by the cleansing of each one of the believers, the cleansing of each one who has a part in that service of the true High Priest in the true sanctuary.

It is plain that transgression must be finished, an end of sins and reconciliation for all iniquity must be made, and everlasting righteousness must be brought in, in the heart’s experience of every believer in Jesus, before the cleansing of the true sanctuary can be accomplished. And this is the very object of the true priesthood in the true sanctuary.

The sacrifices, the priesthood, and the ministry in the sanctuary which was but a figure for the time then present, could not really take away sin, could not make the comers thereunto perfect, whereas the sacrifice, the priesthood, and the ministry of Christ in the true sanctuary does take away sins forever, does make the comers thereunto perfect, does perfect “forever them that are sanctified.”

The Consecrated Way — Alonzo Jones

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Satan's Great Deception.

Continued…

CHAPTER XIII

“ABOMINATION OF DESOLATION”

 Now let us read verses 11 and 12 of Daniel 8 and it will be plainly seen that here is exactly the place where Paul found the scripture from which he taught the Thessalonians concerning the “man of sin” and the “mystery of iniquity:”

“Yea, he magnified himself even to the Prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced and prospered.”

This plainly points out that which took away the priesthood, the ministry, and the sanctuary of God and of Christianity.

Let us read it again. “Yea, he [the little horn—the man of sin] magnified himself even to the Prince of the host [“against the Prince of princes”—Christ], and by him [the man of sin] the daily sacrifice [the continual service, the ministry, and the priesthood of Christ] was taken away, and the place of His sanctuary [the sanctuary of the prince of the host, of the Prince of princes—Christ] was cast down. And an host was given him [the man of sin] against the daily sacrifice [against the continual service, of the ministry of Christ, the Prince of the host] by reason of transgression cast down the truth to the ground; and it practiced, and prospered.”

It was “by reason of transgression,” that is, by reason of sin, that this power gained “the host” that was used to cast down the truth to the ground, to shut away from the church and the world Christ’s priesthood, His ministry, and His sanctuary; and to cast it all down to the ground and tread it underfoot. It was by reason of transgression that this was accomplished. Transgression is sin, and this is the consideration and the revelation upon which the apostle in 2 Thessalonians defines this power as the “man of sin” and the “mystery of iniquity.” In Daniel 8:11-13; 11:31; and 12:11, it will be noticed that the word “sacrifice” is in every case supplied. And it is wholly supplied, for in its place in the original there is no word at all. In the original the only word that stands in this place is the word tamid, that is here translated “daily,” and in these places the expression “daily” does not refer to the daily sacrifice any more than it refers to the whole daily ministry or continual service of the sanctuary, of which the sacrifice was only a part. The word tamid in itself signifies “continuous or continual,” “constant,” “stable,” “sure,” “constantly,” “evermore.” Only such words as these express the thought of the original word, which, in the text under consideration, is translated “daily.” In Numbers 28 and 29 alone, the word is used seventeen times, referring to the continual service in the sanctuary.

And it is this continual service of Christ, the true High Priest, “who continueth ever,” and “who is consecrated forevermore” in “an unchangeable priesthood"—it is this continual service of our great High Priest, which the man of sin, the Papacy, has taken away.

It is the sanctuary and the true tabernacle in which this true High Priest exercises His continual ministry that has been cast down by “the transgression of desolation.” It is this ministry and this sanctuary that the “man of sin” has taken away from the church and shut away from the world and has cast down to the ground and stamped upon and in place of which it has set up itself “the abomination that maketh desolate.” What the former Rome did physically to the visible or earthly sanctuary, which was “the figure of the true” (Daniel 9:26, 27; Matt. 24:15), that the latter Rome has done spiritually to the invisible or heavenly sanctuary that is in itself the true.” Dan. 11:31; 12:11; 8:11, 13.

In the footnote quotation on page 91 [see below] it is shown that in the apostasy, the bishops, presbyters, deacons, and the eucharist were made to succeed the high priest, priests, Levites and sacrifices of the Levitical system. Now by every evidence of the Scriptures, it is certain that, in the order of God, it was Christ and His ministry and sanctuary in heaven and this alone, that in truth was the object of the Levitical system and that is truly the Christian succession to that system. Therefore when in and by the apostasy the system of bishops as high priests, presbyters as priests, deacons as Levites, and the Supper as a sacrifice was insinuated as the Christian succession to the Levitical system, this of itself was nothing else than to put this false system of the apostasy in the place of the true, completely to shut out the true, and finally, to cast it down to the ground and stamp upon it.

 And this is how it is that this great Christian truth of the true priesthood, ministry, and sanctuary of Christ is not known to the Christian world today.

The “man of sin” has taken it away and cast it down to the ground and stamped upon it. The “mystery of iniquity” has hid this great truth from the church and the world during all these ages in which the man of sin has held place in the world and has passed itself off as God and its iniquitous host as the church of God. And yet, even the “man of sin,” the “mystery of iniquity,” itself bears witness to the necessity of such a service in the church in behalf of sins. For though the “man of sin,” the “mystery of iniquity,” has taken away the true priesthood, ministry, and sanctuary of Christ and has cast these down to the ground to be stamped upon and has completely hid them from the eyes of the Christian world, yet she did not utterly throw away the idea. No, she threw away the true and cast down the true to the ground but, retaining the idea, in the place of the true, she built up in her own realm an utterly false structure. In the place of Christ, the true and divine High Priest of God’s own appointment in heaven, she has substituted a human, sinful, and sinning priesthood on earth. In the place of the continual, heavenly ministry of Christ in His true priesthood upon His true sacrifice, she has substituted only an interval ministry of a human, earthly, sinful, and sinning priesthood in the once-a-day “daily sacrifice of the mass.”

And in the place of the sanctuary and the true tabernacle, which the Lord pitched and not man, she has substituted her own meeting-places of wood and stone, to which she applies the term “sanctuary.” Thus, instead of the one continual High Priest, the one continual ministry, and the one continual sanctuary in heaven, which God has ordained and which is the only true, she has devised out of her own heart and substituted for the only true, many high priests, many ministries, many sacrifices, and many sanctuaries, on earth, which in every possible relation are only human and utterly false. And it can never take away sin.

No earthly priesthood, no earthly ministry, no earthly sacrifice or service in any earthly sanctuary can ever take away sin.

In the book of Hebrews we have seen that even the priesthood, the ministry, the sacrifice, and the service in the earthly sanctuary—the very service which the Lord Himself ordained on earth—never took away sin. The inspired record is that they never did take away sin, and that they never could take away sin. It is only the priesthood and the ministry of Christ that can ever take away sin.

And this is a priesthood and a ministry in heaven, and of a sanctuary that is in heaven. For when Christ was on earth he was not a priest and if He had remained on earth until this hour, He would not yet be a priest, as it stands written, “If he were on earth, He should not be a priest.” Heb. 8:4.

Thus, by plain word and abundant illustration, God has demonstrated that no earthly priesthood, sacrifice, or ministry can ever take away sin. If any such could take away sin, then why could not that which God Himself ordained on earth take away sin? If any such could take away sin, then why change the priesthood and the ministry from earth to heaven? Therefore, by the plain word of the Lord, it is plain that the priesthood, the ministry, the sacrifice, and the sanctuary which the Papacy has set up and operates on earth can never take away sin, but, instead, only perpetuates sin, is a fraud, an imposture, and the very “transgression” and “abomination of desolation” is the most holy place. And that this conclusion and statement as to what the papal system really is is not extravagant nor far-fetched, is confirmed by the words of Cardinal Baronius, the standard annalist of the papacy. Writing of the tenth century, he says: “In this century the abomination of desolation was seen in the temple of the Lord; and in the See of St. Peter, reverenced by angels, were placed the most wicked of men; not pontiffs, but monsters.” And the council of Rheims, in 991, declared the papacy to be “the man of sin, the mystery of iniquity.”

Footnote: “The bishops now [the latter part of the second century] wished to be thought to correspond with the high priest of the Jews; the presbyters were said to come in place of the priests;

and the deacons were made parallel with the Levites. “In like manner the comparison of the Christian oblations with the Jewish victims and sacrifices produced many unnecessary rites, and by decrees corrupted the very doctrine of the holy Supper; which was converted, sooner, in fact, than one would think, into a sacrifice.”—Mosheims Ecclesiastical History, Cent. II, part II, chap. II, par. 4; and chap. IV, par. 4.

The Consecrated Way — Alonzo Jones

Paul- Remember, I told you these things..

Continued…

CHAPTER XIII

“ABOMINATION OF DESOLATION”

Out of one of these divisions of the empire of Alexander, the prophet next saw that there “came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.”

The directions named show that this power rose and waxed exceeding great from the west. This is explained by the angel to mean, “in the latter time of their kingdom [the four divisions of Grecia], when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” “And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.” “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes [“He magnified himself even to the prince of the host.” Verse 11]; but he shall be broken without hand.”

These specifications show that the little horn of the eighth chapter of Daniel represents Rome from the time of its rise, at the destruction of the Grecian Empire, to the end of the world, when it is “broken without hand” by that stone “cut out of the mountain without hands,” which then breaks in pieces and consumes all earthly kingdoms. Daniel 2:34, 35, 44, 45.

 We have seen that in the seventh chapter of Daniel the little horn, though as such representing only the latter phase of Rome, yet does really represent Rome in both its phases—Rome from beginning to end, because when the time comes that the “little horn” is to be broken and destroyed, it is indeed “the beast” that is “slain, and his body destroyed, and given to the burning flame.” Thus the thought with which the story of the little horn closes in Daniel 7 is continued in Daniel 8 with reference to the same power.

In Daniel 8 the expression “little horn” covers the whole of Rome in both its phases, just as is shown in the closing expressions concerning the “little horn” in Daniel 7; as is shown also by the expressions “the abomination of desolation” and “the transgression of desolation,” being applied to Rome in both its phases (Daniel 9:26, 27; Matthew 24:15; Daniel 11:31; 12:11; 8:11, 13); and as is confirmed by the teaching and history of latter Rome itself.

It is all one, except only that all that is stated of the former Rome is true and intensified in the latter Rome.

And now let us consider further the scripture expressions in Daniel 8 concerning this little horn power. In verses 11 and 25, of this little horn power it is said: “He shall magnify himself in his heart.” “He magnified himself even to [or against] the prince of the host;” and “he shall also stand up against [or reign in opposition to] the Prince of princes.” This is explained in 2 Thessalonians, second chapter, where the apostle, in correcting wrong impressions which the Thessalonians had received concerning the immediate coming of the Lord, says: “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things?” 2 Thessalonians 2:3-5.

Plainly this scripture describes the same power that is represented by the little horn in Daniel 8. But there are other considerations which more fully show it. He says that when he was at Thessalonica with the brethren he had told them these very things which now he writes. In Acts 17:13, is the record concerning Paul when he was yet with the Thessalonians, as follows: “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.” And in this reasoning with them out of the Scriptures, he told them about this falling away which should come, in which would be the revealing of the man of sin, the mystery of iniquity, the son of perdition, who would oppose himself to God and would exalt himself above all that is called God or that is worshiped, even putting himself in the place of God and passing himself off for God. In reasoning with the people out of the Scriptures, where in the Scriptures did Paul find the revelation from which he could tell to the Thessalonians all this? It was in this eighth chapter of Daniel where the apostle found it, and from this it was that he told it to them while he was there. For in the eighth chapter of Daniel are the very expressions which he uses in 2 Thessalonians, of which he says, “Remember ye not, that, when I was yet with you, I told you these things?” This fixes the time to be after the apostles’ days, when Rome magnified itself “even to the Prince of the host” and “against the Prince of princes;” and connects it directly with the falling away, or apostasy, which developed the Papacy, or Rome, in its latter and ultimate phase.

Christ In the Sanctuary- Still.

CHAPTER XIII

“ABOMINATION OF DESOLATION”

Such is the sacrifice, the priesthood, and the ministry, of Christ in His ministry in the sanctuary and the true tabernacle, which the Lord pitched, and not man. Such is the statement in the book of Hebrews of the truth, the merit, and the efficacy of the sacrifice, the priesthood, the sanctuary, and the ministry of Christ. But it is not alone in the book of Hebrews that this great truth is found. For though it is not so directly stated nor so fully discussed in any other place as it is in the book of Hebrews, it is recognized throughout the whole of the New Testament as truly as the sanctuary and ministry of the Levitical priesthood is recognized throughout the Old Testament, though it be not so directly stated nor so fully discussed in any other place as in Exodus and Leviticus.

In the last book of the New Testament, in the very first chapter, there is seen “one like unto the Son of Man,” clothed in the raiment of the high priest. Also in the midst of the throne and of the cherubim and of the elders there was seen “a Lamb as it had been slain.” There also was seen a golden altar, and one with a golden censer offering incense, which, with the prayers of the saints, ascended up before God. There was seen the seven lamps of fire burning before the throne. There was seen the temple of God in heaven—“the temple of the tabernacle of the testimony.” There it is promised and declared that they who have part in the first resurrection and upon whom the second death hath no power “shall be priests of God and of Christ, and shall reign with Him a thousand years” in that priesthood. And when the first heaven and the first earth shall have passed away and there shall be found no place for them, and the new heaven and the new earth shall have been brought in, with the holy city descending out of heaven from God, the tabernacle of God being with men, He dwelling with them, they His people and God Himself with them and their God; when He shall have wiped away all tears from their eyes and there shall be no more death, neither sorrow nor crying, neither any more pain, and the former things shall have passed away; then, and not until then, is it declared of the city of God: “I saw no temple therein.”

Thus it is just as certain that there is a priesthood, a priestly ministry, and a sanctuary, in this dispensation as that there was in the old; yes, even more truly, for though there was a sanctuary, a priesthood, and a ministry in the old dispensation, it was all only a figure for the time then present—a figure of this which now is the true and which is in heaven.

This true priesthood, ministry, and sanctuary of Christ in heaven is too plain in the New Testament to be by any possibility denied.

Yet, in the face of all this, it is a thing that is hardly ever thought of; it is a thing almost unknown and even hardly believed in the Christian world today.

Why is this and how could it ever be? There is a cause. The Scripture tells it and facts demonstrate it. In the book of Daniel, seventh chapter, there was seen by the prophet in vision the four winds of heaven striving upon the great sea, “and four great beasts came up from the sea, diverse one from another. The first was like a lion, and had eagle’s wings;” which symbolized the world-kingdom of Babylon. The second was like a bear, which raised itself up on one side, and had three ribs in the mouth of it; which symbolized the united world-kingdom of Media and Persia. The third was like a leopard, which had four heads and four wings of a fowl which symbolized the world-dominion of Alexander the Great and Grecia. The fourth beast was “dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.” This great beast symbolized the world-empire of Rome, diverse from all that were before it; because it was not originally a kingdom or monarchy, but a republic. The ten horns symbolized the ten kingdoms that were planted in the territory of Western Rome when that empire was annihilated. Then says the prophet: “I considered the horns [he ten horns], and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.” The prophet beheld and considered this little horn clear through until “the judgment was set, and the books were opened.” And when this judgment was set and the books were opened, he says: “I beheld then [at that time] because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.”

Note the remarkable change in expression in this latter statement. The prophet beheld the little horn from the time of its rise clear through to the time when “the judgment was set, and the books were opened.”

At that time he beheld the little horn; and just now, particularly “because of the voice of the great words which the horn spake.” And he continued to behold that same thing—that same little horn—until the end and till its destruction. But when its destruction comes, the word that describes it is not that the little horn was broken or destroyed but that the “beast was slain and his body destroyed and given to the burning flame.” This shows that the little horn is but another phase of the original fourth, or dreadful and terrible, beast that the little horn is but the continuation of the dreadful and terrible beast, in its very disposition, spirit and aims, only under a variant form. And as the fourth world power, the dreadful and terrible beast in its original form was Rome; so the little horn in its workings is but the continuation of Rome—of the spirit and working of Rome, under this form. The explanation of this, given in the same chapter, confirms that which has been stated.

For of this little horn it is said that it is to be “diverse from the first;” that he “shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws” of the Most High. It is also said that the “same horn made war with the saints, and prevailed against them; until 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.”

All these things are true, and this is the description of latter Rome throughout. And all this is confirmed by latter Rome herself. For Leo the Great was pope A. D. 440 to A. D. 461, in the very time when the former Rome was in its very last days, when it was falling rapidly to ruin. And Leo the Great declared in a sermon that the former Rome was but the promise of the latter Rome; that the glories of the former were to be reproduced in Catholic Rome; that Romulus and Remus were but the forerunners of Peter and Paul; that the successors of Romulus therefore were the precursors of the successors of Peter; and that, as the former Rome had ruled the world, so the latter Rome, by the see of the holy blessed Peter as head of the world, would dominate the earth.

This conception of Leo’s was never lost from the Papacy. And when, only fifteen years afterward, the Roman Empire had, as such, perished, and only the Papacy survived the ruin and firmly held place and power in Rome, this conception of Leo’s was only the more strongly and with the more certitude held and asserted. That conception was also intentionally and systematically developed. The Scriptures were industriously studied and ingeniously perverted to maintain it. By a perverse application of the Levitical system of the Old Testament, the authority and eternity of the Roman priesthood had already been established.* And now, by perverse deductions “from the New Testament, the authority and eternity of Rome herself was established.” Taking the ground that she is the only true continuation of original Rome, upon that the Papacy took the ground that wherever the New Testament cites or refers to the authority of original Rome, she is now meant, because she is the only true continuation of original Rome. Accordingly, where the New Testament enjoins submission to “the powers that be,” or obedience to “governors,” it means the Papacy, because the only power and the only governors that then were, were Roman, and the papal power was the true continuation of the Roman. “Every passage was seized on where submission to the powers that be is enjoined, every instance cited where obedience had actually been rendered to the imperial officials; special emphasis being laid on the sanction which Christ Himself had given to Roman dominion by pacifying the world through Augustus, by being born at the time of the taxing, by paying tribute to Caesar, by saying to Pilate, ‘Thou couldst have no power at all against Me except it were given thee from above’”—Bryce. And since Christ had recognized the authority of Pilate, who was but the representative of Rome; who should dare to disregard the authority of the Papacy, the true continuation of that authority, to which even the Lord from heaven had submitted!

And it was only the logical culmination of this assumption when Pope Boniface VIII presented himself in the sight of the multitude, clothed in a cuirass, with a helmet on his head and a sword in his hand held aloft, and proclaimed: “There is no other Caesar, nor king, nor emperor than I, the Sovereign Pontiff and Successor of the Apostles;” and, when further he declared, ex cathedra: “We therefore assert, define, and pronounce that it is necessary to salvation to believe that every human being is subject to the Pontiff of Rome.” This is proof enough that the little horn of the seventh chapter of Daniel is Papal Rome and that it is in spirit and purpose intentionally the continuation of original Rome.

Now, in the eighth chapter of Daniel, this subject is taken up again. First, there is seen by the prophet in vision a ram with two horns which were high, but one higher than the other, corresponding to the bear lifting itself up on one side higher than the other. This is declared plainly by the angel to mean “the kings of Media and Persia.” Next the prophet saw “an he goat” coming from the west on the face of the whole earth, touching not the ground, and he had a notable horn between his eyes. He overthrew the ram, brake his two horns, cast him down to the ground, and stamped upon him, and there was none that could deliver the ram out of his hand. This is declared by the angel to mean “the king of Grecia: and the great horn that is between his eyes is the first king.” The he-goat waxed very great, and when he was strong, the notable horn was broken and in place of it there came up four notable ones toward the four winds of heaven. This is declared by the angel to mean that “four kingdoms shall stand up out of the nation, but not in his [Alexander’s] power.”

To be continued….