The Sanctuary

THE sanctuary of the first covenant was the great center of the system of worship ordained of God for the former dispensation. It was a dwelling-place of the Most High. In giving Moses directions for the building of the tabernacle, God said, "Let them make me a sanctuary that I may dwell among them." Ex. 25:8. And afterward, when God chose a place among the tribes of Israel in Canaan to record his name there, the same form of worship was transferred to the temple, which in its main distinguishing features was built according to the same pattern.

The sanctuary was divided into two grand apartments, the holy and the most holy. The apostle describes it thus: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shew-bread; which is called the sanctuary [the holy]. And after the second vail, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the mercy-seat." Heb. 9:1-5.

This sanctuary was the central point to which the worshipers were to look as the place where God dwelt. It is also evident that the most sacred and important things connected with it were those within the second vail. The leading object here was the ark of the covenant, a shrine made expressly to contain the tables of the testimony on which were engraved by the finger of God his holy law, the ten commandments.

God's name was in this law. The chosen title which distinguishes the Creator of all things from all "the gods that have not made the heavens and the earth," is found in that law, in the fourth commandment alone. The reason given why God sanctified the Sabbath day is, that in six days the Lord made heaven and earth, and rested the seventh day. In this commandment alone, God is distinguished from all false gods as the maker of all things. And the promise of God that he would cause his name to dwell in a chosen place in the land of Israel, was fulfilled by causing the ark containing the law written by his own hand to abide in that place.

The law of God was covered by the mercy-seat, or propitiatory. This arrangement had a meaning. The law condemned the sinner as its transgressor. Unless mercy shall interpose, the sinner must die; for "the wages of sin is death." But the mercy-seat pointed him to offered pardon; and all the blood of the sin-offerings of that dispensation were offered with reference to the transgressions of the people against that law which was beneath the mercy-seat, in the ark. The blood of beasts could not in reality take away sin. It could only point, as a type, to the blood of Christ, which should, in due time, be offered to cleanse them from their transgression's of that holy law.

The position of the law of God and the mercy-seat in the sanctuary is a good illustration of the great truth, "Mercy and truth are met together; righteousness and peace have kissed each other." Ps. 85:10. Above the mercy-seat, between the cherubim God dwelt in his sanctuary, as witnessed by the visible symbol of his glory.

This sanctuary was merely a type of the "true tabernacle," wherein Jesus Christ ministers as High Priest; and the service of the priesthood connected with it was merely a representation of the service of Christ in putting away the sins of his people. The ancient sanctuary and priesthood belonged to the first covenant; the sanctuary and priesthood of Christ pertain to the new. The former is called by the apostle "a worldly sanctuary;" but the sanctuary and priesthood of the new covenant is in Heaven. Says Paul, "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." Heb. 8:1-5.

From this testimony we may learn, 1. That under the new, or gospel covenant, we have a High Priest in Heaven. 2. That he ministers there in a sanctuary called "the true tabernacle," distinguished from the one pitched by man, as the one "which the Lord pitched." 3. That as priests were ordained to make offerings, it was necessary that he as a priest should make an offering. 4. That his work as a priest is in Heaven, and not on the earth; God having given to Aaron and his sons for-ever the earthly priesthood. 5. That the service of the earthly priest was "the example and shadow of heavenly things," that is, it was a type of the service of Christ in the heavenly sanctuary. 6. That the tabernacle built by Moses was made according to a pattern shown him; and he must be particular to follow the pattern precisely, because that tabernacle was to be the best possible representation of the true tabernacle, in which Christ ministers.

Let these particulars be closely examined, and two points will be clearly evident. 1. That the heavenly sanctuary, like the earthly, has two apartments. 2. That Christ must minister successively in the two apartments; for, according to the "example," the priests went daily into the holy, but the high priest alone, on the last day of the yearly round of service, into the most holy place.

The Greek word translated sanctuary in Heb. 8:2, quoted above, is in the plural number, and signifies holies, or holy places. In Heb. 9:8 the same term is rendered holiest of all, in verse 12, holy place. In chapter 10:19, it is rendered holiest. But in each of these instances it would be properly translated as it is in chapter 9:24, holy places. "For Christ is not entered into the holy places made with hands which are the figures of the true." Here the fact is recognized that the earthly sanctuary had holy places, and besides this, it is expressly declared that these holy places were figures of the true holy places where Christ is a minister. Heb. 8:2. Much more proof might be cited on this point, but this is enough to prove that the sanctuary in Heaven has its two holy places, like that upon the earth.

And as the ministration of the priests on earth was an example or shadow of Christ's ministration in the heavenly holy places, it is certain that He must minister first in the first apartment of the sanctuary, and afterward enter the second apartment, the most holy, to finish the work of his priesthood.

The earthly priests served in the first holy place only, every day throughout the year; then, on an appointed day, the high priest entered the most holy place. This work in the most holy finished the round of service. The services of this day were most solemn. The day was called the day of atonement. It was said, "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." From this language it seems that the services of this day were all-important; that without this, all the offerings of the past would be in effect incomplete; that they would not be cleansed from their sins. This day's service is described in Lev. 16. By reading carefully verses 16-20, 33, it will be seen that an atonement was made that day for the sanctuary and the altar of incense to cleanse them from the sins of the people; and all their sins are represented as being borne out of the sanctuary and placed upon the head of the scape-goat and sent away. Hence this work was the cleansing of the sanctuary.

Must our High Priest finish his work of intercession in behalf of his people, by following the example and doing a work corresponding to this? It is necessary, if he follow that which was given expressly as a type. It is objected that the heavenly things need no cleansing, or purifying. The answer is, The cleansing of the earthly sanctuary had reference only to the taking away of the sins of the people which had been imputed to it; and if our sins have been borne into the heavenly sanctuary by our Priest, it is necessary that they should be removed. Let us hear what an apostle says on this point. Heb. 9:23. "It was therefore necessary that the patterns of things in the heavens should be purified with these; [the blood of animals;] but the heavenly things themselves with better sacrifices than these."

The point is settled that Jesus as our priest must follow the type of the Levitical priesthood; and consequently must finish his priestly work by a general atonement for all his people. Under the law there was a set day for this work, the tenth day of the seventh month in each year. It seems reasonable that there shall be a time appointed in prophecy for this momentous work—a time for the cleansing of the sanctuary of the new covenant. Accordingly we read in Dan. 8:14, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." This text may be the basis for a future article.