THE SANCTUARY QUESTION by S. N. Haskell

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 20, 1901

THE SANCTUARY QUESTION.

By S. N. Haskell

The Manner in Which the Apostle Introduces the Subject of the Sanctuary.

ELDER S. N. HASKELL.

(Continued.)

“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.” Heb. 8: 1, 2. The seven preceding chapters in the book of Hebrews prepare the way for the apostle’s coming directly to the sanctuary question and its service in heaven. “This is the sum” of what he has previously stated, that “we have such an High Priest.” It is such a Priest as the apostle has described in the previous chapters, and this High Priest 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.”

Let us consider some of the leading thoughts in the preceding chapters. The first chapter presents Christ—His character and position. He is the brightness of the Father’s glory and the “express image of His person, and upholding all things by the word of His power.” He is better and much more exalted than the angels, “as He hath by inheritance obtained a more excellent name than they.” He is the Son of God, and therefore has inherited every name which is applied to God, the Creator of the heavens and the earth. He also is the Creator, and is called God. “Thy throne, O God, is forever and ever.” Again, “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands.” Here Christ is presented on an equality with the Father, not created as were the angels, but the Creator of the angels—the great “I AM,” He who inhabiteth eternity. It is thus the apostle introduces us to the subject of the sanctuary. It is not to such and such dimensions, to the material of which the earthly sanctuary was made, but to Christ its minister, and to the Father, to whom the sanctuary belongs. The High Priest is ours, but the sanctuary is God’s. We are the worshipers in the sanctuary.

The second chapter is introduced by showing the importance of these truths. Even the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward. “How [then] shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him?”

This subject brings to view the gospel of Christ as no other, and the preaching of this gospel has been established “by signs and wonders, and with divers miracles, and gifts of the Holy Ghost.” The apostle then presents man as he was when first created, and also his present condition, and how Christ stepped down from His high and exalted position, made himself lower than the angels, and even took man’s fallen nature, for the suffering of death, that through death He might destroy him that hath the power of death, that is, the devil, and deliver them who through fear of death were all their life subject to bondage. He was made like unto His people, that with His human arm He might encircle the human race, and take His people as far above angels as He himself was above angels before He came to the earth. In this humiliation He was tempted, and suffered, so that He might be able to succor them that are tempted. O what a High Priest is this! It is thus heaven and earth are connected.

The third chapter of this book presents Christ as an apostle, a high priest, and refers to Moses, who was faithful in all his house, to illustrate the greatness of our High Priest. It was Christ

who originated the Jewish economy, and He is worthy of more glory than was Moses, as he who hath builded the house hath more glory than the house. Christ is over His people, who are His house, or living temple. Paul then presents the fact that Israel had the promises made to them, and because of their unbelief they failed. If they had seen the light that flashed from the Levitical service, they would have become living temples, fit for the indwelling of the Holy Ghost. The apostle then proceeds to quote from David, “To-day if ye will hear His voice, harden not your hearts.” Had they listened to His voice, they would have entered into His rest, and their carcasses would not have fallen in the wilderness. The land of Palestine would have become a second garden of Eden, and a training-school for missionaries, who would have gone forth to the world bearing the message of God. But their carcasses fell because of unbelief, and became a warning to all candidates for the heavenly Canaan.

The fourth chapter carries the mind still further, and shows there are still promises for the people of God. The rest is still in the future. A spiritual rest by faith can now be obtained, which is a foretaste of the real rest that remains for the people of God. This rest is in Christ, and as a pledge in the seventh-day Sabbath; for God placed it in the Sabbath at the creation of the world. The proper observance of the Sabbath, therefore, brings to the soul that spiritual rest of Christ that bears witness to acceptance with God, and becomes a foretaste of that real rest which awaits the child of God in the kingdom of God. The last portion of this chapter shows where this rest lies, and how it is obtained. The word of God is living and powerful, sharper than a two-edged sword. As the sinner in the law of Moses separated the fat, which represented sin, from the parts of the animal, so an unqualified belief in this word would enter the very joints and marrow and into the very thoughts and intents of the heart. Christ is present as our great High Priest, and is passed into the heavens; and as He has become one with humanity, He can sympathize with man in his fallen condition; and because of this we are exhorted to come boldly to the throne of grace, to find grace and help in time of need.

The fifth chapter develops the subject still further. The apostle draws a contrast between the Aaronic priesthood and the Melchisedec priesthood. The Melchisedec order is Christ’s position. He learned by obedience and suffering how to be a High Priest after the order of Melchisedec, and only those who can appreciate these truths will be able teachers in the word of God; “for every one that useth milk is unskillful in the word of righteousness: for he is a babe.” But those who by reason of use have their senses exercised to discern both good and evil can appreciate these truths, and partake of the strong meat, or the blessings promised in them.

The sixth chapter shows the importance of gaining a richer and deeper experience in the things of God. It also reveals the fact that there is an experience, attainable by the people of God in this world, which may be lost by not progressing in the things of God. If these blessings and privileges, given them of God, are viewed from a common and ordinary standpoint, the soul will become like the soil which bears only thorns and briars, which are finally rejected, and whose end is to be burned. The most common way of sinning against the Holy Ghost is in not realizing the sacredness of the work of Christ. This chapter concludes with a statement concerning the certainty of the promises of God, which promises and hope we have as an anchor of the soul, both sure and steadfast, and which enter into that within the veil, whither our Forerunner has entered. A forerunner implies that some are coming after, and thus the attention of all heaven is turned to those who follow the forerunner, Christ Jesus.

The seventh chapter further discusses the character of the Melchisedec priesthood, and reasons that confining the tithing system to the Levitical priesthood was not according to the Melchisedec order; hence the necessity of a change in the law of Moses. So the Levitical priesthood was changed to give place for the Melchisedec order. The priests on earth after the Levitical order died, for they were made after the law of a carnal commandment. But the Melchisedec order was after the power of an endless life. Thus it is shown that there was no perfection in the Levitical law of itself; but the bringing in of a better hope, which was of the Melchisedec order, brought perfection. This priesthood that Christ represents is an unchangeable one because of its nature and of His position in heaven, and His relation to God the Father and to fallen humanity, and of His faithfulness upon the earth. And on account of the unchangeableness of His priesthood, “He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession” for us. He is made higher than the heavens, and it is not necessary that He offer up sacrifices daily, as did the earthly priest, first for his own sins, and then for the people’s, for Christ offered a sacrifice once, when He offered up himself; but He is consecrated forever without any infirmity in heaven. Such is the apostle’s argument on the priesthood, directing the mind from the earthly sanctuary to the heavenly.

It is thus by seven successive steps, each one revealing Christ as He is, the apostle is prepared to say, “Now of the things 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. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if He were on earth, He should not be a priest, seeing that there are priests that offer gifts according to the law; who serve unto the example and shadow of heavenly things, as Moses was admonished of God when He was about to make the tabernacle; for, See, saith He, that thou make all things according to the pattern showed to thee in the mount.”

All who present the sanctuary subject as directed by the Spirit of God in these chapters, will present Christ as exalted above all angels, one with the Father, yet partaking of flesh and blood and suffering death that He might deliver us, then as entering heaven as the forerunner of the human race. The attention and work of all the heavenly host are centered upon the heirs of salvation, those who are presenting their bodies as living temples for the indwelling of the Spirit of God; for they are the company of whom He is the forerunner.

(Concluded next week.)