SYNOPSIS OF THE PRESENT TRUTH.
THE MINISTRATION AND CLEANSING OF THE HEAVENLY SANCTUARY.
If the reader has seen no cause to disagree with us, in any of the positions thus far taken, he will see none, we trust, while this point is under investigation. We are not left to our own reasoning on this subject. Paul in his divine commentary on the typical system, has drawn the parallels between that and the more excellent ministry of the Melchisedec priesthood, to the satisfaction, it should be, of every one. We refer to the book of Hebrews. Let us notice his testimony. 1. The earthly sanctuary meets its antitype in the true tabernacle which the Lord pitched and not man, of which, with its two holy places, it constituted a correct pattern or shadow. Chap. 8:2, 5; 9:8, 12, 23, 24. 2. The typical offerings meet their antitype in the great offering of Calvary. Chap. 7:27; 9:11-14, 26; 10:10, 12, 14. 3. The typical priesthood meets its antitype in the priesthood of our Lord. Chap. 4:14; 7:23, 24; 8:1, 2; 9:11, 24, 25. 4. As they had offerings to make, it is necessary that he also have somewhat to offer. Chap. 8:3. 5. The work of the priests in the earthly tabernacle meets it antitype in the ministry of our Lord in the sanctuary above. Chap. 8:5, 6. We shall now show that Christ commences his ministry in the first apartment of the heavenly sanctuary. It is necessary to keep this point in view to guard against the erroneous theories which some have been led to adopt, by either losing sight of or denying it. That Christ is our High Priest cannot be denied; that he has ascended to Heaven is also beyond dispute; and that he there ministers for his people, they cannot call in question. But what is their next position? They claim that there is in the antitype only a most holy place, and that is all Heaven; consequently our High Priest ministers in but one apartment. They pretend to draw proof for this position from the manner in which the new covenant sanctuary is introduced; namely, “to anoint the most holy.” Dan. 9:24. But are they aware that in thus bringing up this text to support such a position, they have it by the blade, and not by the handle? For it directly refutes their assumption, and it is good testimony in favor of the point for which we argue. 1. Bear in mind, then, that the Levitical priesthood, before they began to minister in the earthly sanctuary, anointed the whole building, the most holy, as well as the holy. And after this was accomplished, what then? Did the ministration commence in the most holy? No: in the holy, in the first apartment. And this was the example and shadow of heavenly things. 2. We have already proved that the temple of God in Heaven consists of two holy places, or it cast a most inexplicable shadow upon earth. But who will explain the anomaly of there being two holy places in the heavenly sanctuary, and yet a ministry performed in only one. 3. The text, “This man after he had offered one sacrifice for sins, forever sat down on the right hand of God,” [Heb. 10:12,] has been urged as forbidding the idea of his ministering in two holy places. We answer, that so far as the idea of sitting is concerned, it would be equally proper to represent him as standing on the Father’s right hand. Act 7:55, 56. And then we reply further, that even when he is seen coming in the clouds of Heaven, he is said to be “sitting on the right hand of power.” Matt. 26:64; Mark 14:62. Then he can certainly be at the Father’s right hand in both the holy places. But Paul bears direct testimony on this point. He says that Christ is a minister of the sanctuary; and the word here rendered sanctuary is in the plural number, and signifies the holy places. It is by the Douay Bible rendered, “the holiess;” and by Macnight, “holy places.” We therefore justly conclude (1.) that our Lord can be a minister of the two holy places, and yet be at the Father’s right hand; and (2.) that he must minister in both the holy places or Paul’s testimony that he is a minister of the holies (plural) is not true; for a priest that should minister simply in one would not be a minister of the holy places. 4. Again: Heb. 9:8, and also 10:19, are by some urged to prove that Christ ministers only in the most holy place. These texts both speak of the holiest as though it were in the singular number; but we have already observed that the words thus rendered are not in the singular, but plural: not “hagia hagion,” holy of holies, as in chap. 9:3, but simply “hagion,” holies, plural, the same as is rendered sanctuary in chap. 8:2. Also the phrase in chap. 9:12, 25, rendered “into the holy place,” is the same as in verse 24 literally rendered into the holy places, (plural.) These texts therefore instead of sustaining what they are often quoted to prove, viz., that Christ has but one apartment in which to minister, furnish positive testimony to the reverse, by showing that there are holy places in the heavenly sanctuary, and that Jesus ministers in them both. 5. Three hundred and sixty-four days of that service which was performed unto the “example and shadow of heavenly things,” was accomplished in the first apartment, or holy place, and only one day out of the year, in the most holy. If therefore, Christ ministers only in the most holy place, the first, and by far the greater, part of the earthly ministration is without an antitype. 6. The ministration in the most holy at the end of the year, was only performed for the purpose of cleansing the sanctuary; and if in the antitype, Christ only ministers in the most holy place, it follows that he performs only the antitype of this service; consequently the cleansing of the sanctuary commenced at the ascension of our Lord. But the cleansing of the sanctuary, according to the type, must be preceded by a long ministration; and who will tell us, in this case, when it took place. Again: the 2300 days extend to the cleansing of the sanctuary, and with this view, they should have terminated in A. D. 31, at our Lord’s ascension. But, as we have already seen, they did not terminate till 1813 years this side of that event. The priesthood of Christ is a superior priesthood in which the imperfections of the earthly priesthood find no analogy. We will notice this in a few of its particulars. 1. Christ is a priest after the order of Melchisedec, and not after the order of Aaron. Heb 5:6. 2. Perfection was not of the Levitical priesthood; for if it had been, says Paul, what further need was there that another priest should rise after the order of Melchisedec, and not after the order of Aaron. Chap. 7:11. 3. Those priests are many; because they were not suffered to continue by reason of death; but this man continueth ever and hath an unchangeable priesthood Verses 23, 24. 4. It was necessary for the priests of the house of Levi, to offer up sacrifices daily, embracing all the various offerings that were made by those who had transgressed. But all this Christ did by one act when he offered up himself. Chap. 9:25, 26, 28; 10:10, 12, 14. 5. The round of service in the earthly tabernacle was many times repeated; but the ministry of Christ is accomplished once for all. Heb. 9:11, 12, 24, 25; 10 6. All the blood which was offered in the former dispensation, was offered for past transgression only and made no provision for the future; while the merits’ of that blood which was shed on Calvary applied not to the past alone, but to the future also. Heb. 9:14, 15 7. As the blood of Christ is the only blood ministered in connection with the heavenly sanctuary, whether by actual presentation, or by virtue of its merits we need not inquire, the same blood must be ministered in both apartments. 8. As long as Christ fills the office of priest so long he is mediator between God and man. The prophets John and Isaiah had each a view of our Lord’s position and ministry in the heavenly sanctuary. John saw a door opened in heaven. This must have been the door of the heavenly tabernacle; for it disclosed to John’s view the throne of God, which was in that temple. Rev. 4:1, 2; 16:17. That it was the door of the first apartment is evident from the objects which he there beheld; [Rev. 4:5; 8:3;] and the second apartment which contains the ark of the testament, or ten commandments, is not open till the sounding of the seventh angel. Rev. 11:19. Read also Isaiah’s description of the same place: Isa. 6:1-6. That he and John were both viewing the same place will appear from a comparison of the following Scriptures: Isa 6:1, with Rev. 4:2; Isa. 6:2, with Rev. 4:6-8; Isa. 6:3, with Rev. 4:8; Isa. 6:6, with Rev. 8:3; 9:13. The Lord here carries forward his great work which he commenced with the act of bearing the sins of the world at his death, by pleading the cause of penitent sinners, through his blood shed in their behalf; and thus their sins are, by his mediation, transferred to the heavenly sanctuary. There is nothing strange or fanciful in this. Every one can easily understand it. Such was the service of the type, which was a shadow of heavenly things; and such, therefore, is the heavenly ministration itself. Thus are the sins of God’s people transferred to the sanctuary. But are they to remain there? No. They are to be removed, just as they were in the type, and the heavenly sanctuary is to be cleansed even as was the earthly. U. S.