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1
THE PATTERN OF
SALVATION
Warren A. Shipton & George D. Jackson
Study Guides (Revised, 2010)
First printed in 1999 by the Signs Publishing Company, Warburton, Victoria
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ACKNOWLEDGMENTS
The authors wish to express sincere thanks to those who have made constructive comments and suggestions
concerning this manuscript. Special thanks are given to those who spent time assessing the material and for giving
encouragement. Dr Gerhard Pfandl, Field Secretary and Spirit of Prophecy Coordinator, South Pacific Division (now
Associate Director, Biblical Research Institute), encouraged the submission of the material to the Biblical Research
Committee and gave many valuable suggestions dealing with issues of accuracy and acceptability. His gentle yet
entirely constructive criticism did much to make redrafting sections of the manuscript pleasurable. Dr Ray Roennfeldt,
Senior Lecturer, Systematic and Historical Theology, Avondale College (now President), was particularly helpful in
drawing our attention to scholarly Adventist material, in his comments on the soundness of some arguments and in his
admonition concerning the achievement of balance in some of the areas explored. Mr Ray Givney, church elder in the
Townsville district, also read the manuscript and made helpful suggestions in the early stages of its development. The
manuscript was evaluated by the Biblical Research Committee, South Pacific Division. We express our appreciation
for the time which they spent on this task and for their stated conviction that the work was “a helpful mainstream
Seventh-day Adventist study resource on the doctrine of the sanctuary”
The authors are thankful for the kindly forbearance of their respective families and to those who contributed to the
printing costs. This work was written initially in response to a request for studies from a church not of our faith. The
study guides have been translated into Spanish by the South American Division.
Acknowledgments of some sources of information are made in the text, others are noted below and these are
recommended to the reader.
Andreasen, M.L. 1969. The Sanctuary Service. Second, revised ed. Washington, D.C.: Review and Herald
Publishing Association.
Gane, R. 1999. Altar Call. Berrien Springs, Michigan: Diadem.
Goldstein, C. 1992. False Balances. Boise, Idaho: Pacific Press Publishing Association.
Goldstein, C. 1995. Between the Lamb and the Lion. Boise, Idaho: Pacific Press Publishing Association.
Gordon, P.A. 1983. The Sanctuary, 1844, and the Pioneers. Washington, D.C.: Review and Herald Publishing
Association.
Hardinge, L. 1991. With Jesus in His Sanctuary. Harrisburg, Pennsylvania: American Cassette Ministries Book
Division.
Haskell, S.N. 1914 (facsimile reproduction 1970). The Cross and Its Shadow. Hagerstown, Washington, D.C.:
Review and Herald Publishing Association.
Holbrook, F.B. ed. 1986. The Seventy Weeks, Leviticus, and the Nature of Prophecy. Washington, D.C.: Biblical
Research Institute.
Holbrook, F.B. ed. 1989. Doctrine of the Sanctuary: A Historical Survey (1845–1863). Silver Springs, Maryland:
Biblical Research Institute.
Holbrook, F.B. ed. 1989. Issues in the Book of Hebrews. Silver Springs, Maryland: Biblical Research Institute.
Peck, S.E. undated. The Path to the Throne of God—The Sanctuary or the Gospel According to Moses. Angwin,
California: Educational Felt Aids, Inc.
Ministerial Association, General Conference of Seventh-day Adventists. 1988. Seventh-day Adventists Believe ...
Hagerstown, Washington, D.C.: Review and Herald Publishing Association.
Nichol, F.D., Cottrell, R.F., Neufeld, D.F. and Neuffer, J. eds. 1953–1957. The Seventh-day Adventist Bible
Commentary, vols. 1–7. Washington, D.C.: Review and Herald Publishing Association.
Watson, C.H. 1934. The Atoning Work of Christ, His Sacrifice and Priestly Ministry. Takoma Park, Washington,
D.C.: Review and Herald Publishing Association.
White, E.G. 1969. Christ in His Sanctuary. Mountain View, California: Pacific Press Publishing Association.
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THE PATTERN OF SALVATION—STUDY GUIDES
INTRODUCTION
The sanctuary constructed by Moses during the wilderness wanderings of the children of Israel was divinely
appointed to teach important lessons regarding the plan of salvation. This plan did not cease at Calvary; rather
it extends forward in time, and will culminate when Satan and every reminder of sin are forever swept away
and this sin ravaged earth is made anew.
In the sanctuary God symbolised the redemptive work of Christ in a manner which the people could
understand. The enormity of sin and the magnanimity of God were symbolised in the ceremonies associated
with the sanctuary. God‘s presence, evidenced by the cloud of glory, assured all of His desire to be the
Shepherd of His people. Today, we are directed to the sanctuary in heaven where Christ ministers on behalf of
the sinner in the last phase of His ministry. In this antitypical Day of Atonement, we are especially urged to
―make our calling and election sure‖. ‗The belief that Christ is our High Priest in the heavenly sanctuary ...
illuminates all other doctrines; it brings God and His salvation ―near‖ to us in a way that gives us ―full
assurance‖ (Heb. 10:22); it shows us that God is on our side.‘ [Sanctuary Review Committee, 1980. 1989.
Christ in the heavenly sanctuary (consensus document), p. 227. In Holbrook, F.B. ed. Doctrine of the
Sanctuary: A Historical Survey (1845–1863)]. We look forward with keen anticipation to the time when God
will be ―the temple‖ in the world made new. Then, the glorious communion with God, experienced by the
holy pair in Eden, will be re-established.
The purpose of this series of lessons is to explore the major themes presented in the sanctuary. We wish to
discover the roots of our belief in some major biblical doctrines. Yet other doctrines find strong support in the
teachings of the sanctuary. The series does not intend to look at the sanctuary furnishings and ceremonies in
minute detail, although some knowledge is necessary in order to develop various themes. The series was
designed to be run as a home study series or as a basis for private Bible study. Our aim has been to outline
some Seventh-day Adventist doctrines more fully and to establish the idea that there is a beautiful unity
throughout the Scriptures.
Texts are usually quoted from the New King James Version of the Bible.
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STUDY GUIDE TOPICS
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8.
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24.
That I May Dwell among Them
According to the Pattern
Performing the Service
Thy Way Is in the Sanctuary
Whosoever Will
The Gospel
The Law and the Gospel
Mercy and Justice
Cleansing the Sanctuary
Unto 2300 Days
The Sanctuary and the Judgment
Smoke Filled the Temple
The Life Is in the Blood
The Lord Will Come Suddenly to His Temple
Afflict Your Souls
Prophet, Priest and King
Thine Is the Power and the Glory
God, the Creator, Is in His Temple
Measure the Temple
He Will Build His Temple
Worship
Cleansed by Blood and Water
The Temple of the Living God
God Is the Temple Thereof
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1. THAT I MAY DWELL AMONG THEM
The entry of sin into the world, when Adam and Eve exchanged their innocence for the knowledge of evil, meant that
Satan became the Prince of this world. The face to face communication between the human pair and their Maker was
no longer possible. This separation was not in God‘s plan. He sought to identify with the lost race and to place
constant reminders before them of His plan of salvation. Immediately after the fall, animal sacrifices were introduced
to impress upon the sinner both the enormity and cost of sin, but also to point towards the promised Saviour (Gen.
3:15; Gen. 3:21; 4:3, 4). To succeeding generations the plan was more fully opened. Its most fundamental aspects
were clearly taught through the sanctuary system in the times before Christ‘s sojourn on the earth.
In our present world, the desire of exiled monarchs to again dwell among their kin is often motivated by
considerations of power, wealth, and adulation. God, on the other hand, has nothing to gain along these lines. He
offered, and still offers, a sacrifice of love in return for love from His subjects. God‘s objective is to dwell among His
loyal subjects in a universe made forever secure from sin, and operating under the principles of His government.
In the Presence of the Lord
In this section we will:
● Highlight the close communion which existed between mankind and God before sin entered this world.
● Establish that sin broke the close bond between God and mankind.
1. After creating Adam and Eve, how did God communicate with them?
ANS. The Lord God was manifest in Eden and God........ in the Garden (Gen. 3:8).
This verse, together with verse 9, contains the suggestion that it was God‘s practice to walk in the Garden in the
evening and to communicate and associate with the new beings that He had created.
2. How close was the cooperation between Adam and God in the Garden?
ANS. God brought animals to Adam to...... (Gen. 2:19, 20).
A special bond was developed between Adam and his Maker. This is indicated by the confidence that God placed in
Adam‘s judgment by bringing the animals to him for naming. All of God‘s created intelligences have the power of
reason, of choice. Adam and Eve chose to disobey God, to break their relationship with Him. Henceforth, ―There is in
his nature a bent to evil, a force which, unaided, he cannot resist‖ (White, E.G. 1952. Education, p. 29). All
subsequent generations of men and women have faced temptations and have at some time failed to claim God‘s
promise of overcoming power (Rom. 6:14; 1 Cor. 10:13; James 1:14). Today, God wishes us to cooperate with Him.
The challenge comes to us, ―Choose for yourself this day whom you will serve‖ (Josh. 24:15). Those who are
eternally lost will not be able to blame Adam for their failure; eternal death is due to individual choice.
3. As a consequence of disobedience, how did Adam and Eve respond to the presence of God?
ANS. They were afraid and..... themselves (Gen. 3:10).
By obeying Satan, by succumbing to his hypnotic influence, Eve became his servant (John 8:34; Rom. 6:16). Eve
influenced her husband to join her in the discovery of new knowledge. They were afraid because the principles which
they now had chosen to guide their behaviour were diametrically opposed to the principles of heaven. There can be no
effective communication between individuals subscribing to different principles of action (2 Cor. 6:15). Hence, they
hid themselves.
Satan uses the same methods of mind control today which he used in Eden. He ―beguiled‖ or ―charmed‖ or ―deluded‖
Eve through the hypnotic movements and fascinating charm of the serpent. He then made appealing suggestions to her
when she was in this altered mental state (Gen. 3:13; The Seventh-day Adventist Bible Commentary 1956, vol. 5, p.
1081, E.G. White comments). Today, the world is in the grip of powerful mind control devices, such as the hypnotic
beat of rock music, various systems of meditation, and the pleasing and disarming ways of neuro-linguistic
programming, which induce an altered state of consciousness and allow the person‘s belief system to be bypassed.
The founders of the neuro-linguistic program state, ―The major positive attribute of an altered state of consciousness
is that you don‘t have to fight a person‘s belief system. The unconscious mind is willing to try anything....‖ (Grinder,
J. & Bandler, R. 1981. Trance-formations: Neuro-linguistic Programming and the Structure of Hypnosis, p. 99;
Clarke, J.C. & Jackson, J.A. 1983. Hypnosis and Behaviour Therapy, pp. 116–141). In some educational circles,
neuro-linguistic programming is touted as the ―most exciting instructional technique to be devised in decades‖
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allowing the instructor ―to reach new heights in communicating their knowledge and ‗kindling‘ the minds of their
charges into ‗rainbows‘ of creative thought‖ (Helm, D.J. 1989. Education, vol. 110, p. 254). Today is a day when we
should seek our God, rather than to seek new knowledge which comes from the tree of knowledge of good and evil
(Isa. 8:19).
4. For how long after their disobedience were Adam and Eve permitted to remain in Eden and listen to God‘s
communications?
ANS. Their banishment from Eden and from God‘s presence was apparently immediate (Gen. 3:22,23).
The Scripture account appears to indicate that as soon as the dialogue between the frightened pair was over they were
banished from the Garden by the angel with the flaming sword. Indeed, the prophet Isaiah records that ―your iniquities
have separated you from your God; and your sins have hidden His face from you ....‖ (Isa. 59:2). The banishment
from Eden was, however, not effected before God introduced them to His plan to save them (Gen. 3:15). How
merciful our God is!
Yahweh of the Old Testament
In this section we will:
● Explore God‘s intense interest in human affairs after the fall.
● Establish that Christ was the chosen member of the Godhead to communicate with mankind.
Strictly speaking, the only true name of God is Yahweh which was erroneously transliterated into Jehovah. The name
represents God as a person and hence conveys the idea that He is interested in interacting with other personalities.
Indeed, ―It brings God near to man, and He speaks to the Patriarchs as one friend to another‖ (Douglas, J.D. 1962. The
New Bible Dictionary, p. 478). This name, meaning ‗The self-Existing one‘, is the personal name of God in contrast to
Elohim which is the generic name of God. As we examine the Bible record, it reveals God‘s continual desire to
communicate with mankind.
5. What incident in the experience of the patriarch Abraham illustrates the Lord‘s intense interest in human affairs?
ANS. The Lord (Yahweh) showed to Abraham the fate of the cities of ....... and............ (Gen. 18:20–23, 33).
God spoke to the patriarchs in different ways, but in this instance He came down to communicate directly with
Abraham. It is clearly evident from the biblical account that the three heavenly visitors actually spoke and walked
with Abraham and that, subsequent to the departure of the two angels, Abraham spoke with the Lord (Gen. 18:2, 4, 9,
13, 16, 22–33). God knew about the wickedness in the cities of the plain, but He came to speak with faithful Abraham
so that there would be no misconception about divine justice. It was Jesus Christ that is here revealed, for in John 1,
verses 18, the Bible declares that no one has seen God the Father at any time. Abraham both saw and spoke with the
Lord on this occasion. Thus, it could not have been the Father who was present.
6. Did any of the other great personalities of the Old Testament communicate with God face to face or walk with
God?
ANS. a) Jacob ............ with a Man, whose identity was later shown to be that of the Son of God (Gen. 32:24, 28–
30: Hos. 12:3–5).
b) Moses encountered God at the ............ bush and received divine instructions (Exod. 3:2–4).
c) Aaron, Nadab, Abihu and the 70 elders ...... the God of Israel (Exod. 24:9–11).
d) The three worthies thrown into the fiery furnace were accompanied by the..... of..... (Dan. 3:25).
These examples serve to illustrate that God shows a deep, yearning interest in the welfare of the fallen race. We have
noticed in a number of texts that the Yahweh of the Old Testament is called by different names—a man (Gen. 32:24),
the Angel (Exod. 3:2; 14:19; Hos. 12:4), I AM WHO I AM (Exod. 3:14).
7. Does the Bible unequivocally indicate the identity of the person of the godhead who was so intimately associated
with fallen humanity from the commencement of the biblical record?
ANS. a) The divine presence which accompanied the Israelites was the ...... or Yahweh (Exod. 13:21).
b) The Lord who followed the Israelites was the Rock and none other than........ (1 Cor. 10:4).
The Lord or Yahweh of the Old Testament was indeed the Lord Jesus Christ. In fact, Jesus made this claim directly in
John 8:58. He said, ―Most assuredly, I say to you, before Abraham was, I AM.‖ The Jews took up stones to kill Him
because He claimed to be God or the I AM of the Old Testament (v. 59).
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Christ in His Sanctuary
In this section we will:
● Highlight that the earthly sanctuary constructed by Moses was built as a symbol of God‘s abiding presence among
His people.
● Remind that God‘s continual interest in the human race is shown by Christ coming to this earth and hallowing the
earthly temple with His physical presence.
8. What was God‘s primary purpose in instructing Moses to build a sanctuary?
ANS. That He might ....... among them (Exod. 25:8).
The system of worship centred in the earthly sanctuary pointed forward to Christ‘s sacrifice on earth and His
subsequent ministry in the heavenly sanctuary. More important, to the Israelites it continually indicated that God was
seeking the sinner and providing every opportunity to restore the fallen race into a rightful relationship with Him. God
desired an intimate relationship with his people. He wished to transform the life of every individual believer to
conform to His will. It is informative to notice that the Hebrew word which we translate ―dwell‖ has the meaning of
being a ―permanent resident in a community‖. The word can also be translated ―tabernacled among us‖. The
tabernacle was placed in the midst of the congregation (Num. 2:2, 3, 10, 18, 25). This clearly conveyed the idea that
God wished to dwell among the people and to become the sinner‘s friend (cf. John 1:14). Thus, the divine character
and life were impressed upon the people and they understood that Christ wished to sanctify them.
9. Is it really possible to confine God‘s presence to a building made with human hands?
ANS. Heaven and earth........ .......... Him (1 Kings 8:27; 2 Chron. 2:6; Isa. 66:1).
Here is presented an imponderable thought, How can God who is eternal, all knowing, and all powerful dwell in a
habitation made with human hands? Yet God promises that He is always near at hand to communicate, help, and
encourage every true believer, and wishes to dwell in every believer through the Holy Spirit (1 Cor. 6:19). This will
be a source of praise and wonder throughout eternity.
10. After the wilderness wanderings, where was the temple of Solomon built?
ANS. The temple was built at.............. or Zion (2 Chron. 3:1).
King David planned the temple at Jerusalem (2 Sam. 7:1–3). It was built on the site of Ornan‘s (or Araunah‘s)
threshing floor (1 Chron. 22:1, 6; 2 Sam. 24:16). This was located on Mount Moriah, the place where Abraham
offered his son Isaac (Gen. 22:1–14). This site is now located on the north-western hill of Jerusalem and has become a
Moslem sacred precinct. By placing the sanctuary on Mount Moriah, the Israelites were reminded of Abraham‘s
sacrifice and their attention was focussed on the central quality required in the worshippers, that is, faith.
11. Did God honour Solomon‘s temple with His presence?
ANS. The ....... of God‘s glory filled the temple (2 Chron. 5:13, 14; 6:1, 2).
Whenever the Lord appeared to His chosen people, His glory was veiled, otherwise they would have been consumed
by its brilliance. The magnificence of God‘s veiled glory is described in Exodus 20, verses 18–21, and Deuteronomy
4, verses 11 and 12. The people stood in awe before the scene and implored Moses to speak to them rather than
allowing God to do so. So grand and terrible was the scene that Moses responded, ―I am exceedingly afraid and
trembling‖ (Heb. 12:21).
NOTE: Solomon‘s temple was destroyed by Nebuchadnezzar‘s army. After the Jews returned from exile in Babylon,
Zerubbabel the governor, with the permission of Cyrus, rebuilt the temple at Jerusalem. This temple was of greatly
diminished grandeur. It was remodelled and refurbished by Herod not many years before Jesus was born.
12. Was the temple built by Zerubbabel hallowed by God‘s glory?
ANS. No!
Nowhere is it recorded in Scripture that the temple built by Zerubbabel was filled with the glory of God. Solomon‘s
temple was a magnificent structure. During its dedication, when the Ark of the Covenant (containing the tables of the
law) was brought into the holy place, the glory of the Lord filled the temple (1 Kings 8:6, 9–11). This temple was
destroyed by Nebuchadnezzar‘s army in 586 BC. The reason that God‘s glory was not present in the post-exilic
temple is that the Ark of the Covenant, which was the focal point of the services, was not present. There is some
indication that the ark was hidden by Jeremiah in a cave, in the mountain climbed by Moses before his death. He then
blocked the entrance. Some of his companions tried to find the location and mark the spot, but were unable to do so.
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To this day the location has not been found again (2 Maccabees 2:4–6—apocrypha). Indeed, the historian Josephus
confirms the idea that the ark was not in the second temple in 63 BC (Whiston, W. circa 1936. The Life and Works of
Flavius Josephus, pp. 367, 618). The temple finally was destroyed in AD 70. The treasures taken from this temple are
illustrated in stone relief in the victory arch of Titus found in Rome. The ark notably is absent from the relief
(Encyclopaedia Judaica, 1971, vol. 15, col. 1167).
13. Notwithstanding that the second temple was not filled by the glory of God, what better purpose did God have for
this temple?
ANS. The Lord....... Christ hallowed the temple with His presence (Matt. 12:1, 6; Mark 11:9–11).
The member of the Godhead who delivered the plans of the earthly sanctuary to Moses, and amid awful glory
proclaimed the Decalogue on Mount Sinai, now hallowed the earthly sanctuary with His presence. What more telling
way could God have chosen than this to convey to mankind a concept of His great love and His abiding interest in the
salvation of the human race? The prophet Haggai declared that ―the glory of the latter temple shall be greater than the
former‖ (Hag. 2:9). This was on account of Christ being present in the last temple.
Emmanuel
In this section we will:
● Indicate that Christ took upon Himself the likeness of the human race, dwelt in this sinful world and overcame
where the first Adam failed.
● Remind that when Christ returned to heaven victorious the Holy Spirit was sent to be especially active and to
communicate and dwell with His chosen people.
14. What does the name Emmanuel mean?
ANS. ―God with ....‖ (Matt. 1:23).
No more sublime thought is presented in Scripture than the thought that, in order to rescue mankind from sin, God
would come not only to dwell with the human family, but would also take upon Himself its infirmities in order to save
us. The Scriptures forcefully proclaim, ―And the Word was made flesh, and dwelt among us‖ (John 1:14).
15. In identifying with mankind, what sacrifice did Jesus make?
ANS. He ―made Himself of no …………….‖ (Phil. 2:7).
In this verse, we are told that Jesus chose not to exercise the attributes of deity (omnipotence – John 5: 30;
omniscience – Mark 13:32; Luke 2:52; and omnipresence – John 11:3, 17–23) in His struggle against Satan while on
earth. His visible glory was veiled, so that His appearance was not remarkable (Isa. 53:2; John 17:5).
16. In coming to earth, did Jesus take on the likeness of the human race He came to save?
ANS. a) Yes, there was nothing especially remarkable about Jesus‘ physical appearance ―that we should .........
Him‖ (Isa. 53:2).
b) He was born of the line of ....... in the likeness of sinful flesh (Rom. 1:3; 8:3).
Jesus possessed a human mother, Mary. There is no evidence in Scripture that Mary was born free from fault
(immaculate). In fact, the opposite is affirmed in Scripture (Rom. 3:23; Gal. 3:22). Jesus identified Himself with the
human race (Acts 3:22). He took on the role of a servant (Phil. 2:7). ‗He clothed His divinity with humanity, He was
made in the ―likeness of sinful flesh,‖ or ―sinful human nature,‖ or ―fallen human nature (cf. Rom. 8:3). … Christ‘s
humanity was not the Adamic humanity, that is, the humanity of Adam before the fall; nor fallen humanity, that is, in
every respect the humanity of Adam after the fall. It was not Adamic, because it had the innocent infirmities [hunger,
pain, sorrow, etc.] of the fallen. It was not fallen, because it had never descended into moral impurity. It was,
therefore, most literally our humanity, but without sin.‖‘—Seventh-day Adventists Believe ... 1988, pp. 46, 47). He
was made like His brethren. Jesus did not come to aid angels but suffering humanity (Heb. 2:16, 17). If Jesus had
failed to reach us where we are, we would have been lost (Gen. 28:12: Heb. 2:14, 15). ―But Christ reaches us where
we are. He took our nature and overcame, that we through taking His nature might overcome‖ (2 Cor. 5:21; White,
E.G. 1940. The Desire of Ages, pp. 311, 312). At the same time, Jesus still was truly God (John 1:14; Heb. 2:14, 16,
17).
17. As the Son of Man, was Jesus‘ life sinless on earth?
ANS. Yes, He ....... a sinless life! (2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22).
Jesus was born of the Holy Spirit (Luke 1:35), and continually relied on His Father‘s power (John 5:30). His life here
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on earth was sinless. Thus, God proved that His principles of government are just and reasonable and Satan‘s claims
regarding Him are false (John 8:44). He also showed by His life that He is able to empower all to live by the
principles of His kingdom. He ―was in all points tempted as we are, yet without sin‖ (Heb. 4; 15, 16; 1 Cor. 10:13).
This great truth, that God offers salvation through a faith relationship with Him, is taught in the sanctuary services.
God wishes us to die to self and sin and live a new life of faith in which we can continually dwell in His presence
(Ezek 36:26, 27).
18. When Christ returned to heaven, triumphant after the resurrection, who did He send to dwell with His people?
ANS. The Spirit of........ or the Holy Spirit (John 14:16, 17, 26).
The Holy Spirit, who is the third person of the godhead, became active after Pentecost in a remarkable manner. The
Holy Spirit has wrestled always with mankind and the voice of conscience has spoken to give words of warning,
counsel, reproof, and invitation, and to impress truth on the hearer and reader (Gen. 6:3; Ps. 51:11; Zech. 4:6; John
15:26; 16:8,13; Rev. 22:17).
When the message of truth is preached, the word is accompanied with power. The Holy Spirit quickens the conscience
of the hearers. Through His Spirit, God wishes to dwell in each believer. This is made possible as concepts and
practices of error are put away, as the hearer responds to the sanctified call of conscience (1 Cor. 6:19). The Holy
Spirit dwelling in the believer will change the thinking, behaviour, and empowers us to witness (Acts 1:8; Rom. 12:2).
If Christ dwells in us today through the Spirit, we will have assurance of dwelling with Christ in His glorified
kingdom (Col. 1:27). Today, we may come in contact with the Infinite by studying His word and through sincere
prayer.
King of Kings
In this section we will:
● Outline God‘s purpose of fully re-establishing in the earth made new the relationships broken by sin.
● Establish that Jesus has given Himself to the human race for all eternity.
19. Where does God intend to make His dwelling place forever?
ANS. ...... is His resting place forever (Ps. 132: 13, 14).
20. When will this promise to dwell in Zion be fulfilled?
ANS. The Lord‘s feet touch Mount ......... as He returns to this earth with the New Jerusalem and all the saints at
the end of the 1000 years in heaven (Zech. 14:4; Rev. 21:2,3).
The meaning of the phrase ―in that day‖ spoken of in Zechariah 14, verse 4, is amplified in verse 9. This day refers to
the time when the ―Lord shall be king over all the earth‖. This time is still in the future. In the New Jerusalem there is
no temple, as the ―Lord God Almighty and the Lamb are the temple‖ (Rev. 21:22). God will again dwell among His
people and communicate with them face to face. God‘s great purpose, revealed at creation, is now fulfilled in the
redeemed (recreated ones) in the Earth made new! The Scriptures triumphantly declare, ―He [God] will dwell with
them, and they shall be His people, and God Himself will be with them and be their God‖ (Rev. 21:3).
21. Who will be the centre of praise and adoration in the New Earth?
ANS. ―THE KING OF ....... AND LORD OF .......‖ (Rev. 19:16).
This phrase is the title of the triumphant Jesus (Rev. 19:13; John 1:14). Christ returns to earth the second time to claim
His own as the Son of Man (Rev. 14:14). This expresses the thought that our Saviour has given Himself to the human
race for all eternity. He ever bears in His body the marks of His suffering on our behalf (John 20:27). What a glorious
Saviour we have! Let us plan to be among that glad number in the earth made new. We must be there so that we may
participate in the glorious praise to our Redeemer recorded in Revelation 19, verses 6 and 7:
Alleluia! For the Lord Omnipotent reigns!
Let us be glad and rejoice and give Him glory,
For the marriage of the Lamb has come,
And his wife has made herself ready.
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ANSWERS TO QUESTIONS
1. walked
2. name
3. hid
4. —
5. Sodom, Gomorrah
6. a) wrestled b) burning c) saw d) Son, God
7. a) Lord b) Christ
8. dwell
9. cannot contain
10. Jerusalem
11. cloud
12. —
13. Jesus
14. us
15. reputation
16. a) desire b) David
17. lived
18. truth
19. Zion
20. Olivet
21. KINGS, LORDS
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2. ACCORDING TO THE PATTERN
When we speak of a pattern or plan, our minds immediately go to the construction of new clothing, machinery,
buildings, transport systems and the like. Almost all things which we make have gone through a meticulous planning
stage. The plans are written and/or drawn in some detail so that those who are charged with the construction of the
items make it according to the details in the planner‘s mind. The story of the tabernacle built in the wilderness by the
children of Israel is one of intense interest. God instructed Moses as to the exact details both of the building and the
services associated with it. The articles of furniture, the coverings, the layout of the tabernacle, and the nature and
order of the services all have deep spiritual meaning.
The human mind is organised, logical and readily follows detailed instructions. We find that God, in outlining the plan
of salvation more fully to the human race, chose to reveal His will and way through a system of animal sacrifices and
ceremonies associated first with a moveable tabernacle and later with a permanent temple. Although animal sacrifices
were introduced at the Fall, to represent the necessity of the death of a Saviour, it was not until the children of Israel
were delivered from Egyptian bondage (symbolic of sin) by God that a more complete system of worship was
introduced (tabernacle services and associated ceremonies) to prepare the Israelites and the world for the coming of
the Lord Jesus Christ as a babe in the manger. The symbols introduced in these ceremonies have deep meaning which
are certainly worth examining, as they contain lessons and instruction relevant to our Christian living right to the end
of this world‘s history.
The Pattern
In this section we will:
● Remind that the wilderness sanctuary was patterned after the heavenly sanctuary.
● Emphasize that Jesus Christ is the central figure in the heavenly sanctuary.
● Highlight that the services and symbols of the earthly sanctuary pointed to Christ.
A pattern implies a planner, and just as the design and intricate patterns shown in God‘s great creation gives abundant
evidence of a master planner, so too when we look at the plan of salvation outlined throughout the Bible we see
revealed not only a great planner but a God of infinite love.
1. What was the earthly tabernacle built by Moses in the wilderness patterned after?
ANS. It was patterned after the ...... sanctuary found in ......... (Exod. 25:8, 9, 40; Heb. 8:1, 2, 5).
God‘s plan concerning the building of the sanctuary was conveyed to Moses during the special period of forty days on
Mount Sinai when the Lord (Christ) wrote the Ten Commandments on the tables of stone with His own finger (Exod.
25:8,9; 31:18). The author of Hebrews confirms that the ―basic contours‖ of the heavenly sanctuary (the ―genuine‖ or
―real‖ sanctuary) were reflected in the earthly sanctuary, but it was not an exact duplicate (Davidson, R.M. 1989.
Typology in the book of Hebrews, pp. 121–186. In Holbrook, F.B. ed., Issues in the Book of Hebrews; Salom, A.P.
1989. Sanctuary theology, pp. 205–209. In Holbrook, F.B. ed., Issues in the Book of Hebrews).
2. What is the central feature of the temple situated in heaven?
ANS. The ......... of God (Rev. 4:6; 8:3).
The angel is pictured ministering before God in the temple. The items of furniture used to describe this ministry are
the same as those constructed by Moses for use in the sanctuary in the wilderness.
3. How does the Bible describe the heavenly temple?
ANS. a) The throne was like a ....... ......., it was high and lifted up, and God‘s presence filled the temple (Dan. 7:9;
Isa. 6:1).
b) The dimensions of the temple appear to be vast as Christ comes with the ......... of heaven to God the
Father Dan. 7:13).
c) Holy beings shout praise to God, and ..... ............ times ten thousand of angels minister there (Isa. 6:2, 3;
Dan. 7:10).
Isaiah was given a view into the heavenly sanctuary and was given a glorious glimpse of God‘s throne. The glory of
God, which represents the magnificence of His character, filled the temple. The angels veiled their faces in the
presence of the Lord and with notes of deep and sincere adoration they sang praises to God. The very posts of the
temple trembled at the voice of God (Isa. 6:4). As a consequence of this vision of God‘s greatness and purity in the
temple, Isaiah gained a startling realisation of the sinfulness of sin and of his own unworthiness (v. 5). The prophet
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Daniel in his vision saw the temple during the period when God carries out His judgment just prior to the second
advent of Christ. From these descriptions of the temple in heaven, it is evident that the tabernacle on earth was but a
pale representative of the vast and glorious tabernacle in heaven (White, E.G. 1958. The Story of Patriarchs and
Prophets, p. 357).
4. To whom did the gifts and sacrifices offered in the wilderness or earthly sanctuary point?
ANS. The gifts and sacrifices served as a shadow pointing to ......... and His ministry (Heb. 8:4, 5; 9:21–24).
The central figure of the sanctuary in heaven is Christ. It is around His life, death, and resurrection that the hope of
eternal life is based. Thus, the services and symbols used in the sanctuary on earth pointed to Christ, to the beauty of
His character, and to His love and justice.
5. What dramatic event signalled the termination of the sanctuary services here on earth?
ANS. The death of Christ on the cross; Jesus ―yielded up His .......‖ on the cross (Matt. 27:50, 51; Mark 15:37, 38).
The disciples Matthew and Mark record that when Jesus breathed His last the veil of the temple was rent in two from
the top to the bottom. The rending of the veil in this manner signified that no human hand was responsible for the act.
The veil represented Christ‘s flesh (Heb. 10:20). The exposure of the most holy place to the view of the common
priest was against the most explicit instruction of God. God thus signified that the relevance of the earthly temple
services had ceased, as Christ the Lamb of God had been slain for the human race. The rending of the veil also
signalled that Christ, as High Priest, was about to become our Advocate in heaven. Through Christ we have
unhindered access to God.
The Jews repaired the damage and the temple services continued until AD 70 when the whole temple complex was
destroyed by the invading Roman army. The temple was never rebuilt for a number of reasons. The Jews could not
determine the exact site of the temple precincts or the exact location of the altar of burnt offering on account of the
thorough destruction which the Romans had effected. They also did not possess any ashes of the red heifer, an item
which they considered essential for the reconsecration of the people. The debate about the possible rebuilding of the
temple continues to this day. Today, additional problems, such as who is entitled to minister as a priest and the exact
details of the priestly garments, inhibit the renewal of the sacrificial system by the Jews (Encyclopaedia Judaica,
1971, vol. 15, cols. 990–994).
6. What dramatic events will signal the termination of the proceedings in the temple in heaven?
ANS. The end of the mediation of Christ on behalf of the human family and the pouring out of the seven last..........
(Rev. 11:19; 16:1, 17–21).
When the temple services came to an end here on this earth Christ cried out, ―It is finished!‖ (John 19:30). So too,
soon after the temple in heaven is opened to full view, Christ declares, ―It is done!‖ (Rev. 16:17). The plan of
salvation has come to an end, there is no more salvation for guilty man, and the mystery of iniquity is fully exposed.
The judgment scene portrayed in Daniel 7 (vs. 9, 10, 13), where the Father and the Son are pictured as being seated on
thrones, ceases just before Christ makes His declaration recorded above. In order to convey this idea, Daniel the
prophet pictures Michael (Christ) standing up, thus signalling that the door to mercy has been forever closed. Then a
time of trouble, destruction, and war will be seen on this earth such as has never been witnessed previously (Dan.
12:1). Jesus will then appear in the clouds of glory to deliver His own (vs.2, 3).
7. In the earth made new, will there be a temple constructed to facilitate the worship of the redeemed?
ANS. No! The Lord God Almighty and the Lamb are the ......... in this paradise (Rev. 21:22).
When sin entered our world through the disobedience of our first parents, they were no longer able to communicate
with God directly or daily fellowship with Him. The Bible makes it quite clear that our sins have brought separation
from God (Isa. 59:2). When sin is finally eradicated from the universe, God again will be found in the presence of His
people. There will be no need of a tabernacle or temple then.
The Tabernacle Made with Hands
In this section we will:
● Briefly describe the earthly sanctuary
The Israelites had been delivered from Egyptian bondage and were encamped about Mount Sinai when God called
Moses to the mount. There he was shown details of the heavenly sanctuary and was given minute instruction on the
building of a sanctuary around which the entire life of the encampment was to be organised. Once built, the sanctuary
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was to be situated in a hollow square (Num. 2:2, 3, 10, 18, 25). [The tents of the twelve tribes are thought to have
been pitched the same distance from the sanctuary as the Israelites maintained when they moved from place to place
(Josh. 3:3, 4). This would place the sanctuary about half a kilometre from the nearest tents.] This undoubtedly pointed
forward to the time when the twelve tribes of the redeemed stand on the sea of glass waving palm branches and
singing praises to God who is seated on a throne in their midst (Rev. 7:5–10).
8. How does the Bible describe the outlay of the sanctuary?
ANS. The complexity of the building defies a simple answer. The details concerning all aspects of the tabernacle
are not noted in the Scriptures. Those few which are absent come from historical records and other sources.
The exact dimensions of the tabernacle are not stated in the Bible, but can be computed from comparing
Solomon‘s temple (1 Kings 6) with other dimensions which are given. It is believed to have been 30 cubits
long (Egyptian cubit approximately 20.6 inches or 0.52 metres) by 10 cubits wide and 10 cubits high (Exod.
26:16, 18). The tent was divided into two apartments. The most holy place (Exod. 26:34) contained the ark
of the testament as the only piece of furniture. This room was a perfect cube. The holy place was separated
from the most holy place by a veil (Exod. 26:33). The holy place was twice as long as the most holy place
and contained three items of furniture. The candlestick was located on the south side of the tent and the table
of shewbread was located on the north side (Exod. 26:35). The altar of incense was set before the ark of the
testimony or, in other words, directly opposite the door of the tabernacle (Exod. 40:5). A veil or curtain was
hung at the door to the tabernacle as well as between the holy and most holy place (Exod. 26:33, 36; Lev.
21:21–23).
The tabernacle was surrounded by a rectangular courtyard measuring 100 cubits long by 50 cubits wide and five
cubits in height (Exod. 27:18), which was entered through an opening in the east side. In this courtyard an altar of
burnt offering was located before the entrance door (Exod. 27:1, 2; 40:6). The door was located in the middle of the
eastern side of the courtyard (Exod. 27:12, 16). The opening was covered by a hanging (Exod. 40:33); thus, it is
evident that there were three veils (or curtains or hangings) associated with the building complex. Also located in the
courtyard, between the altar of burnt offering and the tabernacle, was a laver (Exod. 40:7). The sacrificial victim was
offered on the north side of the altar of burnt offering (Lev. 1:11), which may mean that the laver was offset to the
south.
It is interesting to note that the basic outline of the most holy place was a square; the holy place was composed of two
such squares. Each side of the square measured 10 cubits (Exod. 26:16, 18).
North
Altar
of Incense
Table of
Showbread
East
West
Most Holy Place
Holy Place
Ark with
Mercy Seat
Lampstand
Laver
Altar of Burnt
Offering
Courtyard
South
9. What structure in heaven is also described in which the length and breadth are equal?
ANS. The holy city the New Jerusalem is described as a structure in which the length, breadth, and height are .......
(Rev. 21:16).
It is difficult to conceptualise such a structure. Some regard the Greek word ―hupsos‖, which is usually translated as
―height‖, capable of being rendered ―the high part‖ or ―the summit‖. This could simply mean that the perimeter of the
top and the bottom of the wall are equal. Other interpretations have been proposed, such as the height being
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proportional to the other dimensions (v. 17 does not give the height of the wall, the measurement given may simply
represent the thickness of the wall). Whatever the precise meaning, the plan of the magnificent city is based on a
square. It has been suggested that the most holy place on earth was symbolic of the New Jerusalem (Hardinge, L.
1957. Shadows of His Sacrifice, p.13).
The Shedding of Blood
In this section we will:
● Highlight that the blood sacrifices associated with the earthly sanctuary pointed to the death of Jesus.
● Establish that the first phase of ministry in the earthly sanctuary was performed on a daily basis and pointed to
Jesus‘ continual ministry in the heavenly sanctuary.
● Indicate that the second phase of ministry in the earthly sanctuary involved judgment-related activities and that this
pointed to a counterpart activity in the heavenly sanctuary.
As soon as sin entered the world, God instituted a system of animal sacrifices to symbolically indicate that the penalty
for sins would be paid by a perfect substitute or Saviour (Gen. 3:21; 4:3, 4). The death of the innocent victim
reminded the suppliant that ―the wage of sin is death‖ (Rom. 6:23). Until Sinai the head of the household was the
priest, but thereafter a special priesthood was instituted (Exod. 29:9).
10. What did the blood sacrifices point to?
ANS. The sacrifice of the ...... of God (John 1:29; Isa. 53:5–7).
The blood sacrifices could only point the suppliant in faith to the sacrifice that Jesus would one day make on the
sinner‘s behalf (Heb. 9:9, 12). Paul also reminds us in the book of Hebrews that the sacrifices ―can never take away
sins‖ (Heb. 10:11). He then adds that we ―have been sanctified through the offering of the body of Jesus once for all‖
(v. 10). Through the offering of Christ‘s body, the perfect sacrifice, the way of redemption is assured to all. We now
look back in faith to Christ‘s sacrifice and claim God‘s promises.
11. Besides the sacrifices on the sabbath and feast days, what sacrifice was offered continually?
ANS. One ...... was offered in the morning and another in the evening on a regular or daily basis (Num. 28:3,4).
This ceremony symbolised the giving of Christ for lost mankind and invited each member of the congregation to
reconsecrate their life to God. The word ―daily‖ or ―regular‖ (sometimes translated ―continual‖) is frequently used in
regards to the sanctuary service. We notice with interest that the bread was kept always on the table of shewbread
(Num. 4:7), the lamps were to be kept burning (Exod. 27:20), the fire was to be kept burning on the altar (Lev. 6:13),
and the burnt offerings and incense were to be offered evening and morning (Num. 28:3,6; Exod. 30:7,8). The term
continual (Hebrew—―tamid‖) refers to the continual priestly ministry of Christ. His ministry endures without
interruption until the close of human probation (Dan. 12:1). He is always available to plead on our behalf; we have no
need of a human intermediary. What assurance this gives!
12. Where does this continual ministry of Christ now take place?
ANS. In the ............ sanctuary (Heb. 7:23–25, 8:1, 2; 1 John 2:1).
The continual offerings in the evening and morning expressed faith and gratitude in the provisions of God for the
salvation of the human race. These offerings also expressed the belief that Christ was the invisible head of the
wilderness church and was ever available to represent the penitent sinner. The apostle Paul assures us that Christ ―ever
lives to make intercession‖ for us in the heavenly sanctuary today (Heb. 7:25).
13. When an individual sinned unintentionally and the sacrificial victim was offered for the sin, was the blood always
sprinkled in the sanctuary?
ANS. a) Sometimes the shed blood of the sacrifice was sprinkled in front of the veil, some was placed on the horns
of the ....... ... .......... and the remainder was poured out at the base of the altar in the courtyard (Lev. 4:2–
7,13–18).
The act of ministering the blood pointed forward to Christ shedding His blood for the penitent sinner and then
ministering in the heavenly sanctuary. There were a variety of sin offerings prescribed under different circumstances.
The repentant sinner laid his hands on the head of the victim and personally slew the animal. The laying on of the
hands signified that the guilt had been symbolically transferred to the animal, who was the sinners‘ substitute. In all
instances the blood of the victim was caught by the officiating priest who carried out the remainder of the ceremony.
The repentant sinner thus acknowledged that forgiveness was apart from him and wholly dependent on God‘s mercies.
The spilt blood needed to be applied. In those instances where blood was sprinkled in the sanctuary, this activity
15
occurred in the holy place throughout the year. By this act the ―confessed and forsaken‖ sins of the repentant sinner
were symbolically transferred to the holy place.
b) In some offerings blood was not taken into the holy place. The priest ate a portion of the flesh of the sin
offering
in the holy place signifying that he bore the........ of the penitent sinner (Lev. 10:17; 6:25, 26;
4:22, 27).
The act of eating portion of the flesh of the sacrifice in the holy place indicated that the priest identified completely
with the sinner and bore the sinner‘s guilt to the sanctuary. Ultimately the ceremony pointed to Christ who ―bore our
sins in His own body on the tree‖ (1 Peter 2:24), and thereafter ministered in the heavenly sanctuary for us. [Note:
Whether our sins are intentional or unintentional, the benefits of Christ's sacrifice are available to all who sincerely
confess and repent (e.g., 2 Sam. 12:12–14; Luke 23:39–45).]
14. On the Day of Atonement into which apartment of the sanctuary did the high priest enter?
ANS. The most holy place or ―inside the ......‖ (Lev. 16:12–16).
During the yearly round of services the sin was symbolically transferred to the sanctuary by the ministrations of the
priests. On the Day of Atonement each was to afflict their souls or they would be cut off from the congregation of
Israel (Lev. 23:27–29). Unless the sinner continued to maintain a right relationship with God, the sins that previously
had been confessed would now be settled to the sinner‘s account (Matt. 18:23–35; Ezek. 18:24; 33:13). To the
Israelites the Day of Atonement was a day of judgment and a day of ―purging the people‖, an emphasis which is well
recognised in Jewish writings (Encyclopaedia Judaica, 1971, vol.5, cols 1384–1386). It is important to note that the
Day of Atonement was followed five days later by The Feast of Booths or Ingathering (Exod. 23:16; Lev. 23:34–43),
which was a day of rejoicing and gladness and represented, in its final application, the harvest at the end of the earth.
The earthly tabernacle served as a ―copy and shadow of the heavenly things‖ (Heb. 8:5). Hence, we would expect that
before the return of Christ in glory the judgment scene in Daniel 7 will commence (refer to the EXHIBIT). Indeed,
this will be the subject of a separate lesson.
ANSWERS TO QUESTIONS
1. true, heaven
2. throne
3. a) fiery flame b) clouds c) ten thousand
4. Christ
5. life
6. plagues
7. temple
8. —
9. equal
10. Lamb
11. lamb
12. heavenly
13. a) altar of incense b) guilt
14. veil
EXHIBIT
CHRIST’S MINISTRY IN HEAVEN
Christ is now our High Priest in the heavenly sanctuary (Heb. 8:1, 2, 6; 9:11–15). The writer of the epistle to the
Hebrews urges us to consider the ceremonies in the earthly sanctuary as ―patterns‖ (Heb. 9:23 KJV) and a ―shadow‖
(Heb. 8:5) of the heavenly sanctuary and to study the lessons which the earthly sanctuary teaches about the plan of
salvation (Heb. 4:1, 2; 9:1–15). It is not the explicit purpose of the book of Hebrews to elaborate on the two types of
ministry (mediatorial and judicial) highlighted in the earthly sanctuary. Rather, its main purpose is to aid the reader in
focussing on Christ, His all sufficient sacrifice, His continuing saving ministry and the ineffectiveness of templeassociated rituals to save. It is aimed at helping the Hebrew Christians who were experiencing difficulties in laying
aside Mosaic rituals to accept Christ‘s ministry fully (Holbrook, FB 1985. Ministry, April, p. 13).
The message of the book regarding Christ‘s ministry is obscured in some Bible translations by the way in which the
word commonly used to refer to the sanctuary (ta hagia) is translated. This has aided in arguments by some who claim
that the first apartment in the earthly sanctuary represented the Mosaic era and the second apartment applies to heaven
itself and to the Christian era (Holbrook, F.B. 1985. Ministry, April, p. 14; Rice, G.E. 1989. Hebrews 6:19: Analysis
of some assumptions concerning Katapetasma, p. 229. In Holbrook, F.B. ed., Issues in the Book of Hebrews). The
confusion which may arise can be illustrated by quoting from just two translations using Hebrews chapter 9 verse 12
as the example (emphasis added), ―Not with the blood of goats and calves, but with His own blood He entered the
Most Holy Place once for all, having obtained eternal redemption‖ (NKJV) and ―The blood of His sacrifice is His
16
own blood, not the blood of goats and calves; and thus He has entered the sanctuary once and for all and secured an
eternal deliverance‖ (New English Bible). Now, the Greek noun, which is translated ―sanctuary‖ or ― most holy
place‖, as noted in the above quotes, is ―ta hagia‖. Other forms of the noun (basic form is ―to hagion‖, meaning ―the
holy‖) used in the book of Hebrews are listed below:
Form of Greek noun
Literal translation*
Reference in Hebrews
hagia
hagia hagion
ta hagia
to (te) hagion
holies, holy, holy places
9:2, 24
Holy of holies
9:3
the holies, the holy places
9:12, 25; 13:11
the (and) holy place (and) the 9:1
sanctuary
ton hagion
of the holies, of the holy things, of 8:2; 9:8; 10:19
the holy places, the holy places, the
holies
*
Berry, A. 1984. Interlinear Greek-English New Testament with a Greek-English Lexicon and New Testament
Synonyms; Marshall, A. 1978. The R.S.V. Interlinear Greek-English New Testament; Young, R. 1898. Young’s Literal
Translation of the Holy Bible, revised edition.
The plural form of this noun is used consistently in the book of Hebrews (exception Heb. 9:1). Reference to the
Septuagint version of the Scriptures indicates that ―ta hagia refers primarily to the sanctuary as a whole‖. Again,
another authority notes, it ―is best understood as a general term for the entire heavenly sanctuary rather than the Most
Holy Place alone, unless it is definitely qualified as in Hebrews 9:2–5‖. This applies to Hebrews 9, verse 12, as well,
for the priest passed through the outer sanctuary to reach the inner sanctuary (Salom, A. 1967. Andrews University
Studies, vol. 5 (1), pp. 59–70; Holbrook, F.B. 1985. Ministry, April, pp. 14, 15; Kiesler, H. 1989. An exegesis of
selected passages, p. 77. In Holbrook, F.B. ed., Issues in the Book of Hebrews).
The principles of literal translation outlined above, when applied consistently, and when due consideration is given to
the context, present a picture of activities in the heavenly sanctuary by our High Priest which are in perfect agreement
with the pattern outlined by the order of the priestly services performed in the earthly sanctuary. The earthly priests
functioned regularly in a mediatorial role (holy place ministry) and the high priest functioned in a judicial role once a
year (most holy place ministry). These two phases of ministry are evident in the book of Hebrews (e.g., Heb. 4:14–16;
7:25; 8:6; 9:24, 25, 27, 28; cf. 2 Cor. 5:10)!
Christ died on the cross to bear our sins. We are justified or declared righteous, as by faith we accept Him as our
perfect substitute. Now Christ is applying the merits of His blood to our life (sanctification). He wishes to empower us
to live a victorious life. The apostle Paul expresses it thus, ―having been reconciled, we shall be saved by His life‖
(Rom. 5:10). Both aspects of Christ‘s ministry are essential.
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3. PERFORMING THE SERVICE OF GOD
The priests officiating in the earthly sanctuary were instructed in every particular of God's will revealed through
Moses. They understood clearly that the rites of the sanctuary did not have merit in themselves, but rather pointed
forward to the life, death and ultimate victory of the Lord Jesus Christ over sin and Satan. Their meticulous attention
to ―performing the service of God‖ (Heb. 9:6), according to the details revealed on the mount, was of utmost
significance as each part of the service conveyed deep meanings concerning the character of God and the great plan of
redemption.
Each individual born into this world is invited to respond to God's salvation and in a like manner enter into His
service. Relatively few respond wholeheartedly to this challenge. Many have an unusual relationship with God in that
they wish to perform His service in their own ways and not according to His revealed will. To such Jesus said while
on earth, ―And in vain they worship Me, teaching as doctrines the commandments of men‖. All are invited to respond
wholeheartedly to the salvation which Christ freely offers today.
In this lesson we will examine briefly the services in the first apartment of the earthly sanctuary and the deep meaning
behind these services. Then we will focus on Jesus' ministry today in the heavenly sanctuary in the light of the
―pattern‖ revealed to us.
The First Apartment
In this section we will:
● Briefly outline the principal activities of the priests in the first apartment of the earthly sanctuary.
The daily services of the sanctuary were inextricably associated with the holy place. The second apartment (most holy
place) was entered but once a year. The high priest was the only one permitted to enter the most holy place, while the
priests ministered in the holy place daily. Let us briefly examine the principal circumstances under which the priests
entered the holy place of the sanctuary.
1. When the worshippers fell short of God‘s standard ignorantly and subsequently learnt of this failure to meet God‘s
commands, an animal without a blemish was brought as a sacrifice. What name was given to this type of offering?
ANS. When the congregation sinned unintentionally (not premeditated) a..... offering was brought and slain. The
priest entered the holy place to minister the blood or eat a portion of the flesh (Lev. 10:17, 4:2–7, 13–18; 6:25, 26).
The ceremony associated with the sin offering involved the sinner confessing his sin over the head of an animal which
he then slew (sacrificial atonement had been made, for the animal represented Jesus). The blood was collected by the
priest; sometimes it was brought within the holy place and sprinkled seven times before the veil of the sanctuary (i.e.,
the veil separating the holy and most holy place), and some was placed on the horns of the altar of sweet incense (Lev.
4:6,7,17,18 cf. Lev. 4:27–30).
On other occasions a portion of the flesh of the sacrifice was eaten in the holy place (Lev. 10:17, 18).The eating of a
portion of the flesh in the holy place again symbolised the transfer of the confessed sins to the sanctuary through the
blood. Moses was, on one occasion, upset with Aaron's sons when they did not follow God's directions in eating the
flesh of the sin offering in the holy place. They had failed to make mediatorial atonement for sin. In so doing Aaron's
sons had failed to bear the sins of the people (Lev. 10:16, 17); they failed to point the believer to a central aspect of
Christ‘s ministry in the plan of salvation.
By this ceremony sin was symbolically transferred from the sinner to the victim and then to the sanctuary (the
confessed sins were in God‘s care; hence, the sinner was assured of salvation). We also note that the confessed and
forsaken sin was immediately forgiven; the sinner was justified immediately.
2. Did the priests officiate in other offerings besides the sin offering mentioned above?
ANS. Yes, there were many burnt, sin, trespass and peace offerings specified. The daily morning and evening .......
............ is especially worthy of mention (Ex. 29:38–42; Num. 28:3–8).
The blood offerings mentioned above were made in the courtyard of the sanctuary on the altar of burnt offering. The
shedding of the blood of the animal pointed to the Lamb of God whose death on Calvary, future at this time, would be
a sacrifice effective forever (Heb. 10:12,14). The benefits would be ―continually‖ effective. To convey the idea
18
regarding the continual effectiveness of God's offer of salvation and the sinners‘ ready access to it, a burnt offering
was offered every morning and evening. This was known as the continual burnt offering. The offering was not offered
for a particular individual, but for all. When an individual sinned and asked for cleansing from that sin, another
sacrifice was required. In other words, the penitent sinner must choose to come to God, consent to have his guilt taken
away, and to have the power of sin broken. By these acts of the will, the sinner accepted, by faith, the offer of
salvation made by God.
3. What duties did the priests perform daily in the holy place?
ANS. a) The light of the candlesticks was to be kept continually burning through the provision of ....... ..... (Exod.
27:20, 21).
b) Sweet .......... was to be offered every morning and evening at the time the lamps were trimmed (Exod.
30:7, 8).
The priests went into the first apartment every morning and evening to tend the lamps and to offer incense on the altar
before the veil. The lights burnt continually in the sanctuary (Lev. 24:2), partly to enable the priests to see clearly in
the windowless building but also as a reminder that Christ is the ―light of the world‖ (John 8:12). The incense was
offered at the time of the evening and morning sacrifices and fittingly represented the merits of Christ ascending with
the prayers of the people (Ps. 141:2; Rev. 8:3). The prayers are presented to God by the Holy Spirit (Rom. 8:26).
4. At what other time did the priests regularly enter the holy place?
ANS. The cakes of shewbread were changed every .......... (Lev. 24:5–8).
These Scriptures remind us that the shewbread was to be kept continually before the Lord. The priests ate the old
loaves, which had been removed from the table, in the holy place (v. 9).
The Symbols of the Sanctuary
In this section we will:
● Establish the identity of the items of furniture located in the first apartment of the earthly sanctuary.
● Highlight the aspects of salvation pointed to by these items of furniture.
The various items of furniture in the holy place, as those elsewhere in the sanctuary, conveyed important truths
through symbolism. Let us examine the items in the holy place.
5. On entering the holy place, what item of furniture was present on the right-hand side of the room?
ANS. The table of shewbread bearing the ......... loaves of unleavened bread (Lev. 24:5–9).
The term ―table of shewbread‖ meant literally ―table of the Presence‖. The bread was unleavened, as leaven is used in
the Bible as a symbol of sin (Matt. 16:6; 1 Cor. 5:6, 7). The unleavened bread represents the life of Christ untainted by
sin (Heb. 4:15; 1 Pet. 2:22; 1 John 3:5). Christ is called the ―bread of life‖ (John 6:35, 48). Now in the sanctuary there
were twelve loaves of bread, one for each tribe, thus signifying that God had made ample provision for all to gain
salvation. The bread also signified that the people of the tribes were dependent on Christ to supply not only their
spiritual but also their physical needs. Frankincense was also sprinkled on the loaves for a memorial (Lev. 24:7). It
has been suggested that the use of frankincense represented the abundant and freely given merits of Christ (Hardinge,
L. 1957. Shadows of His Sacrifice, p. 43; Encyclopaedia Judaica, 1971, vol. 14, col. 1394).
6. In the closing hours of Christ's life here on earth, what ceremony did He institute which used some of the symbols
of the sanctuary to teach deep spiritual lessons?
ANS. Jesus ....... bread and ...... the cup; He thus instituted the Lord's Supper (Matt. 26:26–29; 1 Cor. 11:23–26).
Symbols used in the Passover ceremony and in the sanctuary are carried over into the Christian church today owing to
the example given by Christ. The Last Supper primarily replaced the Passover, but there are parallels in the sanctuary
as well. In this Supper, bread and the juice of the vine were taken. The bread represents the broken body of Christ and
represents His ―continual‖ involvement in the affairs of the human race. The Scriptures speak of Christ as the ―living
bread‖ given for the ―life of the world‖ (John 6:51). He ―ever lives to make intercession‖ for us (Heb. 7:25). His
sacrifice is all sufficient and points the only way to eternal life (Acts 4:12).
In considering the ―bread of the Presence‖, we notice that it was made from fine flour (Lev. 24:5, 6). To produce the
flour the grain was ground between millstones. To qualify as the eternal source of sustenance, the Bible portrays Jesus
as ―bruised‖ and ―wounded‖ for us (Isa. 53:5, 10), just as grain must be bruised and ground to produce flour.
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The Passover cup, as well as the drink offerings of wine, was represented in the newly instituted Lord's Supper as ―the
new testament in His blood‖ (1 Cor. 11:24–25). The wine used was the pure juice of the grape, for the same reason
that the bread used was unleavened (no yeast present). (The grape juice may have been preserved by dehydrating it at
harvest and then adding water as needed.) The juice of the grape represented the blood of Jesus shed to ratify (or
confirm) the everlasting covenant (refer to EXHIBIT). The word for drink offering comes from the Hebrew root word
which means ―to pour out‖, thus signifying that Christ poured out His life for the salvation of sinners. Jesus referred to
Himself as the ―true vine‖ (John 15:1), the true source of pure wine.
In the sanctuary service fine flour and wine were offered in association with burnt offerings and peace offerings. The
bread and the wine were offered together (Num. 15:4–10). The meal offering acknowledged the dependence of the
suppliant on God for both temporal and spiritual blessings. The flour and the wine are fitting symbols of the life and
death of Jesus on our behalf.
7. On the left side of the holy place, what item of furniture was seen and what was its significance?
ANS. The seven branched ................. (Exod. 25:31–39).
The candlestick consisted of a central pillar with three branches on each side. Each branch ended in a head (Zech.
4:2), with all reaching the same height. The article was made out of solid gold and contained decorations consisting of
almonds and flowers. Josephus records that there were 70 decorations on the candlesticks (Whiston, W. circa 1936.
The Life and Works of Flavius Josephus, pp. 98, 99).
8. Is Jesus represented in the imagery of the candlestick?
ANS. Yes, the light emitted by the flame of the candlestick pointed to Christ. Jesus is ―the ....... of the world‖ (John
8:12).
Light is used consistently in the Scriptures as a symbol of purity and of righteousness. Christ is called the ―light of the
world‖ (John 8:12). The good news of salvation that the knowledge of Jesus brings is termed the ―light of the gospel‖
(2 Cor. 4:4). The word of God is, itself, termed a light (Ps. 119:105; Prov. 6:23), and gives instruction to lead all who
will to eternal life. Hence, it is evident that light in a primary sense points to Christ. In a secondary sense it points to
God‘s word, the Bible, which directs us to Christ.
Closer attention to the details regarding the candlesticks reveals other fascinating points. The wicks placed in the
lamps were made from the used robes of the priests. The priests‘ garments consisted of fine, white linen (Hardinge, L.
1957. Shadows of His Sacrifice, p. 39). The fine linen represents none other than the righteousness of Christ. Such a
garment the Lord offers to give all in order to qualify them to enter heaven (Matt. 22:11–13). In Zechariah chapter 3,
Joshua, the high priest, is shown standing before the Lord. His own righteousness is as filthy rags. But Jesus
exchanged Joshua's garments for ones which were glorious (Zech. 3:1–5). All who are fit for heaven are shown by the
prophet John as wearing the robes of Christ's righteousness, which are ours only through faith (Rev. 6:11; 7:9, 14).
9. In the Scriptures, what does the symbol of burning lamps represent?
ANS. A burning lamp is used symbolically in the Scriptures to represent the Holy ......... (Rev. 4:5).
The phrase, ―seven spirits of God‖, used in this verse is to be understood as symbolising the perfection and
completeness of the Holy Spirit. The number seven is regarded as God's perfect number and is frequently used in
Scripture. Elsewhere in the book of Revelation the Holy Spirit is referred to as the ―seven eyes‖ of the Lamb (Rev.
5:6). In a vision recorded in Zechariah, the prophet saw a golden candlestick fed with oil via pipes from two olive
trees. In answer to the prophet's question, ―What are these, my lord‖, the answer came, ―Not by might, nor by power,
but by My Spirit‖ (Zech. 4:1–6). The burning lamp fed by the oil represents the Holy Spirit (it is evident that the
essential ingredient is the oil—hence, the oil represents the Holy Spirit, as well as the burning lamp). Thus, when the
Holy Spirit was poured out in Pentecostal power, He appeared as a tongue of fire (Acts 2:3, 4). The two olive trees
represent the word of God (Old and New Testament)—Rev. 11:4.
The ministry of the Holy Spirit in the life is possible only as we study and respond to God's word, through the power
which the Spirit gives (Acts 5:32; John 16:13; 17:17). Jesus taught in the parable of the ten virgins that a cosmetic
type of Christian living leaves the participant totally unprepared for the trials in this life and unsuitable as a candidate
for heaven (Matt. 25:1–13). The vital proposition put by the vision of the candlesticks is that without a practical faith,
which actually works reformation in the life, the Christian's life is one of pretence and hence without light.
10. On entering the holy place, what item of furniture stood directly in front of the priest?
ANS. The altar of .......... (Exod. 30:1–10).
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The golden altar was placed nearest to the ark. Glowing embers were taken from the altar of burnt offering in a golden
censer (the vessel used for the burning of incense) and the embers placed on the altar of incense; incense was then
sprinkled upon the embers. This was done evening and morning. The altar of incense and the altar of burnt offering
possessed similarities. Both had horns at the corners (Exod. 27:2; 30:3). Now horns are used symbolically in the
Scriptures to denote power (Zech. 1:18, 19). Thus, the altar of burnt offering may be considered to represent the place
where perpetual atonement was available (Neh. 10:33), whereas the altar of incense was the place where perpetual
help through intercessory prayer was available (Ps. 141:2; Rev. 5:8). In symbolism God indicated that deliverance
from the penalty and power of sin was available as the sinner approached Him through faith.
11. What did the veil represent that separated the holy from the most holy place?
ANS. The ....... of Christ (Heb. 10:20).
The altar of incense was located directly in front of the Ark of the Covenant, the place of God's presence. When Christ
died on Calvary, the veil of the earthly temple was rent in two, signifying that a ―new and living way‖ existed for the
sinner to approach God. There was no need to wait for an earthly priest to represent the sinner to God. The sinner
could appeal directly to God, through Jesus, for mercy, forgiveness and power to effect change in the life.
Christ in the Heavenly Sanctuary
In this section we will:
● Highlight that two types of activity are undertaken by Christ in the heavenly sanctuary.
● Indicate that the two types of activity in the heavenly sanctuary involve intercession and judgment.
The earthly sanctuary and its services were patterned after the heavenly sanctuary. Thus, God has given us valuable
insights into the plan of salvation right down to the end of time when Christ stands up and thus finishes His
ministration on mankind's behalf (Dan. 12:1).
12. After Christ‘s ascension He became a priest, what type of priest did He become?
ANS. After Christ suffered, died and was resurrected He became a ...... priest after the order of ................. (Heb.
2:17; 5:8–10; Heb. 9:12).
In order to qualify as a high priest, the person was ―taken from among men‖ (Heb. 5:1). Thus, it was necessary for
Jesus to share the infirmities of humanity. He needed to experience the sufferings and temptations common to the
human race in order to be the author of our salvation (Heb. 2:9, 10). He is hence able to help weak, suffering
humanity in the hour of temptation. In like manner as the high priest was called of God (Heb. 5:4), so Christ was
given a divine mandate (v. 5).
13. Is it true that Christ participated in an anointing service when He returned to heaven after His crucifixion?
ANS. Yes! (Dan. 9:24; Heb. 9:12).
Within the time period allocated to the Jewish nation, Daniel indicated that Christ would die, rise triumphant, and that
the sanctuary would be anointed. The prophet refers to the anointing of the sanctuary in heaven prior to Christ
beginning His priestly ministry there. Christ was to perform in the heavenly sanctuary the same type of service
performed by the high priest on earth, for the earthly services were patterned after the heavenly (Exod. 25:40; Heb.
8:5). Now the Old Testament sanctuary (most holy place and the holy place) was anointed or dedicated before
services were instituted (Exod. 30:26–30; 40:9–11; Lev. 8:10–11; Num. 7:1). After this dedicatory service was
completed in the earthly sanctuary, the priests ministered in the holy place or the first apartment of the sanctuary (Lev.
8:33; 9:1, 23). In like manner, Christ's ministry in heaven followed the same pattern. (We might also note that the
inauguration and exaltation of Christ in heaven were associated with the outpouring of the Holy Spirit on earth at
Pentecost—Acts 2:33, compare Lev. 9:23, 24).
14. What are some of the functions of Christ as high priest in the heavenly sanctuary?
ANS. a) The benefits of Christ sacrifice are made available to all believing saints. Christ is ―now to ......... in the
presence of God for ....‖ (Heb. 9:24). Christ is the ............, providing the connecting link between the Father
and the believer (1 Tim. 2:5).
b) Christ is undertaking the final phase of His atone......... in heaven (Lev. 16:18, 19, 20; Heb. 9:7, 13, 14).
In the heavenly sanctuary, Christ undertook a holy place ministry. In this phase of His ministry, He carries on His
mediatorial atonement for us by virtue of His all sufficient sacrifice (sacrificial atonement) for sin (Heb. 4: 14–16;
Rev. 1:12,13). The Scriptures picture Him as directing the church (Rev. 1:12–20), sending forth the Holy Spirit (John
16:7), marshalling the forces of righteousness in the controversy with Satan (Rev. 19:11–16) and upholding the
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universe (Heb. 1:3; Rev. 3:21). This is no passive, unimportant ministry [Sanctuary Review Committee, 1980. 1989.
Christ in the heavenly sanctuary (consensus document), p. 229. In Holbrook, F.B. ed. Doctrine of the Sanctuary: A
Historical Survey (1845–1863)].
Today, Jesus gives repentance and forgiveness of sins (Acts 5:31), so that the believer is restored to unhindered
fellowship with God. Our Lord wishes us to accept the power which He can give to enable us to live victorious lives
(Heb. 6:1; Rom. 8:11). Both the death and ministry of Christ are important to the plan of salvation. The incense
spoken of in Revelation 8, verses 3 and 4 represent the merits of Christ ascending on the believers‘ behalf. It is
important to notice that the morning and evening sacrifice was offered and the incense burnt continually, even on the
Day of Atonement. It is only on account of these merits that the believer is accepted. Christ assures us that He will
continue to offer guidance to us and His church through the Holy Spirit whom He said, ―I shall send to you from the
Father‖ (John 15:26).
In the second apartment ministry, Christ performs the final phase of the atonement (judicial activity). This phase of
Christ's ministry involves Him presenting the merits of His spilt blood before the Father ―for all those for whom
mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the
righteous dead as well as for the righteous living‖ (White, E.G. 1858. Spiritual Gifts, vol. 1, p. 163). Mercy must
satisfy the just demands of the law. The whole plan of salvation and the stability of God's government are bound up in
the act of final atonement (Ps. 85:9, 10—note that the word translated ―righteousness‖ may also be translated as
―justice‖).
15. What type of ministry did Christ commence in the heavenly sanctuary after His ascension?
ANS. From the pattern of activity carried out in the earthly sanctuary, it would be expected that Christ's
commencing ministry would involve intercession activity (Lev. 16:2; 4:2–6). Indeed, Jesus is shown, after
His resurrection, ministering to the churches. The symbolism used pictures Him walking in the ―midst of the
seven golden ................‖ (Rev. 1:12, 20; 2:1).
It is significant that John the Revelator, writing in the last decade of the first century, shows Christ caring for the true
believers in terms of imagery associated with the holy place. Christ is here shown ―sprinkling‖ His ―blood‖ on behalf
of the believers (1 Pet. 1:2). Again in Revelation 8, verses 3 and 4, an angel is shown with a golden censer offering
incense with the prayers of the saints. Here are portrayed powerful aspects of mediatorial ministry (1 Kings 7:50; 2
Chron. 26:18, 20). Through Christ‘s ministry, ―His work of justification and sanctification is constantly made
available to those who by faith have accepted His death‖ (Goldstein, C. 1995. Between the Lion and the Lamb, p. 65).
In the book of Hebrews it is stated on a number of occasions that Christ entered ―into the heavens‖ (Heb. 4:14; 8:1, 2;
9:24), without attempting to precisely indicate the exact location. These verses indicate the reality and necessity of
Christ's ministry in heaven for us. In other places in Hebrews, Paul uses the term ―holies‖ (derived from the Greek
noun ―ta hagia‖) to convey the same idea. While some translations render this Greek noun as ―most holy place‖, the
word itself provides no such distinction (Young, R. 1975. Analytical Concordance to the Holy Bible, p. 487). Bearing
this in mind, Hebrews 9:12 reads, ―Nor with the blood of goats and calves, but through His own blood, He entered
once for all into the Holies, having procured everlasting redemption‖ (Green, J.P. 1987. A Literal Translation of the
Bible, p. 975). When the apostle Paul wished to refer unequivocally to the most holy place, he used the Greek word,
―hagia hagion‖, which means holy of holies (Heb. 9:3).
Taking the earthly sanctuary as a pattern where the yearly cycle of activities commenced with intercession and ended
with judgement, we might expect parallels in the heavenly sanctuary. Indeed, the prophetic word assures us that the
―daily‖ or holy place type ministry in heaven is the concept taken away by the little horn power (reigned for 1260
years or AD 538 to AD 1798—Dan. 8:9–11). Let us not join God's enemies to deny this great and significant truth.
16. Christ after His crucifixion sometimes is pictured in Scripture as sitting on the right hand of God's throne (Heb.
1:3; 8:1; 12:1, 2). Since it is argued by some that God's throne must always be in the most holy place, does this not
imply that Jesus commenced ministering in the most holy place in AD 31?
ANS. No, this does not follow. Evidence adduced in support of this statement is briefly mentioned below:
a) The verb ―sat down‖ signifies a ―solemn, formal act; the assumption of dignity and authority‖ (Vincent,
M.R. 1900. Word Studies in the New Testament, vol. 4, pp. 384–385). The verb can also be rendered ―set
up‖, ―appoint‖, or ―establish‖ (Liddell, H.G. & Scott, R. 1961. A Greek-English Lexicon, p. 854, and Matt.
4:16, Luke 14:28; 2 Thess. 2:4) The right hand is used as a ―symbol of might and power‖ (Douglas, J.D.
1967. The New Bible Dictionary, p. 503). The term right hand can also be used metaphorically to mean
―ready‖ (Liddell & Scott, op. cit., p.379). Hence, the phrase ―sat down on the right hand‖, may primarily be
an expression of the readiness and right of Christ, through His sacrifice for sin, to assume the position as
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Mediator on mankind's behalf before God (Matt. 26:64; Heb. 9:15; Kiesler, H. 1989. An exegesis of selected
passages, pp. 56, 57. In Holbrook, F.B. ed., Issues in the Book of Hebrews). The primary purpose of the
expression is to define relationship, not location. The term ―right hand‖ is used in Matthew 20, verses 20 to
22, to convey such a concept. The mother of John and James wanted Christ to place one son on the right
hand and the other on the left, so that no one could interfere with the close relationship. Christ, after His
resurrection, was exalted to the dignified position next to the Father ―by the right hand of God‖ (Acts 2:33
KJV; 5:31). The purpose of Christ being invited to counsel with the Father is clearly presented in Scripture
as for the express purpose to serve as a priest after the order of Melchizedek (Ps. 110:1, 4; Zech. 6:13).
When Christ returns to earth to claim His own at the second coming, He is described as ―sitting on the right hand of
power‖ (Matt. 26:64; Mark 14:62; Luke 22:69 KJV). Hence, it follows that He can most certainly minister at the right
hand of the Father whatever His location in the heavenly sanctuary.
b) The Scriptures give us a picture of ―unbroken intimacy‖ between the Father and the Son during the
sojourn of Christ upon the earth (John 8:29; 10:30, 38; 14:11, 20; 17:11, 21). This is expressed in many
ways of which the following is perhaps the most succinct, ―I and my Father are one‖ (John 10:30). This
―oneness‖ continues in heaven as the Father fully accepted Christ's sacrifice as all sufficient and complete
(Heb. 7:25, 27). Through His bruised and broken flesh, which was represented by the veil between the holy
and most holy place in the sanctuary, Christ has provided effective and unhindered access to God (Heb.
10:20). The ―unbroken intimacy‖ between the Father and the Son is expressed in the book of Hebrews in
terms of being seated at the right hand of God.
c) God's glory was not always revealed in association with the most holy place (Ezek. 1:26–28; 10:4, 18, 19;
11:22, 23). Hence, it is evident that the Bible does not limit God to one location. Again, it must be
remembered that the Scriptures do not always picture Christ seated on a throne in the heavenly sanctuary
(Acts 7:55, 56). In this later text Jesus is pictured ―standing at the right hand of God‖. The Scriptures even
record an interview with the apostle Paul on the Damascus road (Acts 9:3–5; 22:6–8, 14; 26:15, 16). During
the time of Christ's ministry in the heavenly sanctuary, He also ensures that mansions are being prepared for
the blessed (John 14:2, 3), indicating that He is engaged in other activities.
With this information before us, it is not possible to assert that when Christ went to heaven in AD 31 that He entered
into the most holy place and remained there.
17. What additional assurance does the Scripture give us that Christ‘s ministry in the heavenly sanctuary consists of
two types of activity?
ANS. Christ is pictured as ―A minister of the ............. and of the true ...............‖ (Heb. 8:2).
The term ―sanctuary‖ and ―true tabernacle‖ include both the holy and most holy place. Christ can hardly be a minister
of the heavenly or true sanctuary and yet carry out the functions symbolised in only one apartment of the earthly
sanctuary. The apostle Paul assures us that the earthly sanctuary was a copy of the true tabernacle in heaven (Heb.
9:24). It most assuredly follows, then, that the ministry of Christ in heaven was foreshadowed by the pattern of
activities undertaken in the earthly sanctuary (Heb. 9:18–23). This activity commenced with the anointing of the
sanctuary which was followed by a round of activities in the holy place involving intercession. Once a year on the
Day of Atonement (or judgment) the high priest ministered in the most holy place. In Revelation 14, verse 7, the
prophet introduces Christ in His second apartment type ministry in the heavenly sanctuary. Indeed, we notice that
―when Christ entered the holy of holies to perform the closing work of the atonement, He ceased His ministration in
the first apartment. But when the ministration in the first apartment ended, the ministration in the second apartment
began. When in the typical service the high priest left the holy on the Day of Atonement, he went in before God to
present the blood of the sin offering in behalf of all Israel who truly repented of their sins. So Christ had only
completed one part of His work as our intercessor, to enter into another portion of the work, and He still pleaded His
blood before the Father on behalf of sinners‖ (White, E.G. 1950. The Great Controversy, pp. 428, 429).
18. What confirmatory evidence is provided from the arrangement of the feasts, specified in the religious calendar of
the Israelites and carried out in association with the earthly sanctuary, that the second phase of Christ‘s ministry
(judicial activity) in the heavenly sanctuary commenced close to the time planned for His second coming?
ANS. The annual feasts were arranged in two groups, one near the beginning of the religious year and the other far
removed. The first group pointed to the crucifixion and associated events (events dealing with Christ‘s first
coming). The second group pointed to events occurring immediately prior to the second coming of Christ, which
includes the work of the pre-advent judgment, and to the second coming itself.
The annual feasts (7 in number) in the ancient Israelite calendar were specified by the Lord. The entire system of
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worship, including the feasts, dealt with the plan of salvation. The first three feasts (Passover, Unleavened Bread, First
Fruits or Harvest—Lev. 23:1–12) pointed to Christ‘s death (John 18:28; 19:14; 1 Cor. 5:7), burial and resurrection (1
Cor. 15:20; Rom. 8:29; Matt. 27:52, 53). The Feast of Weeks or Harvest 50 days later (Exod. 23:14–16; Lev. 23:15–
21; Deut. 16:9, 10) pointed to the outpouring of the Holy Spirit at Pentecost (Acts 2:1). The remainder of the feasts
were as far separated from the initial four as possible. Bearing in mind that in each new religious year the sequence
began again, the second group of feasts commenced in the seventh month (Lev. 23:24). These involved the memorial
of blowing of trumpets, the Day of Atonement and the Feast of Tabernacles or Ingathering (Lev. 23:24–36). The latter
feasts pointed to the awakening preparatory to the antitypical Day of Atonement, the Day of Atonement itself
(commenced 1844; Dan. 7:9,10; Joel 2:1; Rev. 14:6,7) and to the coming of the Lord in glory (1 Thess. 4:15–18;
Mark 14:25). The last feast, the Feast of Tabernacles, commemorated deliverance from Egypt. It involved a period of
great rejoicing and came only a few days after the Day of Atonement (Lev. 23:39–43). Today we are in the antitypical
Day of Atonement. Deliverance from the bondage of sin in this world is close at hand! Christ will come quickly after
the pre-advent judgment (antitypical Day of Atonement) ceases (Dan. 12:1; Rev. 22:11, 12). The timing of the endtime sanctuary message relating to the Day of Atonement will be the subject of another lesson.
ANSWERS TO QUESTIONS
1. sin
2. burnt offering
3. a) olive oil b) incense
4. Sabbath
5. twelve
6. broke, took
7. candlestick
8. light
9. Spirit
10. incense
11. flesh
12. high, Melchizedek
13. —
14. a) appear, us, Mediator b) ment
15. lampstands
16. —
17. sanctuary, tabernacle
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EXHIBIT
THE COVENANTS
The primary meaning of the term ―covenant‖ spoken of in the Scriptures has to do with the agreement made between
God and the believer concerning sin and salvation (the plan of salvation). The Scriptures speak of the everlasting
covenant (also known as the new covenant—e.g., Gen. 17:7; Heb. 8:8, 13; 13:20) and the first covenant (Heb. 9:1).
The term ―everlasting covenant‖ establishes firmly in the reader‘s mind that God has had and will always have only
one saving covenant.
The everlasting covenant or the covenant of grace (planned by God before sin entered the world—1 Peter 1:19, 20)
deals specifically with the details of the plan of redemption and the response of the believer. This covenant was
initially made known to Adam and Eve in Eden (Gen. 3:15) and renewed to others including Noah and Abraham (e.g.,
Gen 12:1–3, 15:6; 26:4, 5). The covenant is also known as the new covenant owing to the fact that it was ratified by
Christ‘s blood (Luke 22:20; John 19:30) well after the validation of the old covenant at Sinai (Exod. 19:5; 24:7,8).
The everlasting covenant remains today and applies to all true believers, the spiritual sons and daughters of Abraham
(Gal. 3:29; Heb. 13:20). Jesus is the mediator of the new or everlasting covenant or testament (Heb. 9:15; 12:24). The
principles of righteousness which apply to God‘s kingdom, and which are the basis of the everlasting covenant, are
outlined succinctly in the Ten Commandments (refer to Lesson 7). Now, ―Concerning thy testimonies, I have known
of old that thou hast founded them forever‖ (Ps. 119:152), noted the psalmist. Indeed, the apostle John on Patmos
reaffirmed this thought when he recorded the presence of the ark of the testament or covenant in heaven (Rev. 11:19;
Deut. 10:8, 9; 9:9). The principles of God‘s government remain unchanged from eternity to eternity (Mal. 3:6).
The covenant relationship outlined with the Israelites at Sinai (first or old covenant—Heb. 8:13; 9:1) did not replace
the everlasting covenant. It was God‘s purpose to lead the Israelite slaves fresh from Egypt (and largely ignorant of
God and His ways) gradually into a full understanding of His nature, the principles of God‘s government, the
centrality of faith in religious experience, and their duty to share the knowledge of salvation with others. The old
covenant sought to lead the believer to a full knowledge of salvation through rites and ceremonies pointing to Christ.
However, the majority of Israelites did not develop a saving relationship with Christ (Gal. 4:22–31; Heb. 4:2). The
people tried to do God‘s will in their own strength and failed. They did not allow Christ to work in their lives through
the Spirit. The old covenant was called faulty (Heb. 8:6, 7) on account of the people‘s failure to understand it or their
role in the plan of salvation. They tried to live in accordance with God‘s requirements in their own strength (works)
rather than by faith (Exod. 24:3; Heb. 4:2). The book of the covenant (Exod. 24:7; 2 Kings 23:3) contained the
particulars of living, especially relevant to their situation, which emerged from an understanding of the law of Ten
Commandments (Exod. 34:28) which, in turn, summarised the principles of righteousness.
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4. THY WAY IS IN THE SANCTUARY
Few who have experienced being lost will deny that to find the way to the desired destination is indeed a pleasant
relief. We can only vaguely imagine the deep sense of loss and hopelessness which swept over Adam and Eve once
they realised that they had made an incorrect choice in following the way suggested by Satan. In their frightened state
they hid from God, but He sought them out. In the ensuing conversation they were informed of the results of their
choice, but the hope that came when God announced that He had a rescue plan must have made their hearts beat
faster. It was apparently not long after sin entered that God‘s rescue plan was more fully unfolded to the sinful pair,
for we notice that their sons were instructed in the need for and significance surrounding the sacrifice of animals
which prefigured the coming of a Redeemer. As succeeding generations came upon the scene of action, and the voices
of Adam and Eve were no longer heard, it then became necessary to outline the details of the way of life more fully.
God chose to outline His plan of salvation more clearly through the services performed in the sanctuary. The
sanctuary continually drew the attention of the suppliant to the God of love and presented the necessity of a deep and
abiding faith in the merits of the Saviour who would one day appear on this earth. Christ, during His sojourn on earth,
gave a deep meaning to the services and symbols of the sanctuary, for they were fulfilled in Him. Although the
sanctuary system of worship came to an end at Christ‘s death, there remains in the Christian church today reminders
of the sanctuary. The sanctuary services and the rituals surrounding them also continue to teach us important lessons
about God‘s master plan for the final eradication of sin and the ushering in of a New Earth in which righteousness will
dwell forever (this will be the subject of other lessons).
The Way
In this section we will:
● Establish that God‘s way of salvation was taught in the earthly sanctuary.
● Remind that salvation is made possible by Jesus Christ and Him only.
1. In what place does God indicate that His way to life may be more fully learnt?
ANS. ―Your way, O God, is in the ...............‖ (Ps. 77:13).
The Hebrew word translated ―way‖ means a trodden path, and pointed forward to the path which would be trodden on
our behalf by Jesus. The suppliant might go into the sanctuary precincts, offer his sacrifice according to the custom,
and by contemplation and prayer derive comfort, assurance, and instruction.
2. What person does the Scripture present as the way?
ANS. ........ ......... is presented as ―the way, the truth, and the life‖ (John 14:6).
The expression ―the way‖ in this verse no doubt conjured up in the mind of the reader the celebrated highway of the
Roman Empire, the Appian Way. This was the main route from Greece to Rome and stretched for more than 560
kilometres. In like fashion Jesus is the way to the heavenly city. History records and the Bible speak of the early
Christians as those in ―the Way‖ (Acts 19:23; 24:22). Christ is the person on whom all inspired writers focus their
attention. He is the source of eternal life.
3. At what point in the history of this world was the idea introduced of Christ being the way to life?
ANS. When Adam and Eve were driven from the Garden of Eden, cherubim were placed to keep ―the way to the
tree of ......‖ (Gen. 3:24).
Certainly it is without dispute that God withdrew access to the tree of life after sin entered in order to prevent the
emergence of a race of immortal sinners. But this text, as often translated, fails to convey the full meaning which is
intended. A translation of the Bible from the Greek Septuagint version says that the cherubim were ―to keep the way
of the tree of life‖. The word ―keep‖ was first used by God when He instructed the human pair regarding their duties
in the Garden of Eden (Gen. 2:15). Mankind was instructed to ―tend and keep‖ the garden. In this context the word
meant to preserve or maintain the garden. It might be suggested that the cherubim encouraged (helped maintain) sinful
mankind to focus on the salvation freely offered by God.
We will notice in future lessons that the cherubim were associated with the divine glory in the earthly sanctuary. We
might suggest that the animal sacrifices made by the first believers in God‘s promises were offered in the vicinity of
the cherubim who were associated with a ―radiant living light‖ expressed by the term ―flaming‖ or ―fiery‖ sword (cf.
White, E.G. 1976. Maranatha, p. 354). Considered this way our God is shown to be very merciful; often the
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expressions used in translating Genesis 3, verse 24, represent God as almost vengeful as He drives the human pair
from the Garden of Eden.
4. In the Old Testament what symbol is used to express the idea that there is only one route to heaven?
ANS. In Jacob‘s dream, Jesus is pictured as a ......... stretching from earth to heaven (Gen. 28:12; John 1:51).
The ladder is identified as the Son of Man (Christ) upon which the angels of God ascend and descend. This expression
of the angels ascending and descending on the ladder indicates the importance of the ministry of angels in God‘s plan
of salvation (Heb. 1:14). They are sent forth to aid in the process of salvation which is only possible through
maintaining a correct relationship with the Lord. Hence, it is evident that all the heavenly intelligences are engaged in
the mission to rescue this planet from sin.
5. What other symbols did Jesus use in His parables which expressed the idea that He is the way to salvation?
ANS. a) Jesus said, ―I am the ...... of the sheep‖ (John 10:7).
b) Jesus also said, ―I am the ...... shepherd‖ (John 10:11).
In the parable of the good shepherd (Matt. 18:11–13), the shepherd is presented as seeking and saving the lost. In
other words those on the wrong pathway are brought back to safety. These parables and other Scriptures clearly teach
that there is only one way to salvation (Acts 4:12; 1 Tim. 2:5). In the universe, there is only one person who has
earned the right to save us, the Lord Jesus Christ (Heb. 2:9, 10).
6. In God‘s plan to save sinners, what did Jesus death and resurrection accomplish that the animal sacrifices were
unable to do?
ANS. Jesus has made a ―new and ......... way‖ into the divine presence (Heb. 10:20).
Paul is here contrasting the system of animal sacrifices, which could not take away sin, with Christ‘s sacrifice which
was ever effective for this purpose. This way was ―new‖ in that it did not exist before, those who lived before the
cross looked forward by faith to Christ‘s victory. Now we look back to the cross and directly approach our Saviour
whoever lives to make intercession for us (Heb. 4:16; 7:25).
Behold the Lamb of God
In this section we will:
● Indicate that the plan of salvation was devised before sin entered the universe.
● Highlight that, from the entrance of sin in Eden until the death of our Saviour, the shedding of the blood of animals
pointed to the promised sacrifice of Jesus on our behalf.
Animal sacrifices were instituted to impress the sinfulness of sin upon the sinner and the need of a Saviour as the only
way of salvation. The lamb, and particularly a male lamb, was commonly used as the animal prescribed for regular
sacrifices (Num. 28). The symbol of the lamb is used almost uniformly in the Scripture to refer to Christ and the slain
lamb pointed to the sacrifice that Christ would one day undertake to rescue the human race from eternal destruction
(Rev. 13:8).
7. When did God establish His plan of salvation?
ANS. ―Before the ............... of the world‖ (1 Pet. 1:18–20; Eph. 1:4).
Christ existed from eternity. The entrance of sin into the courts of heaven and into our world did not catch God by
surprise. As a consequence of creating both the angels and the human race as individuals with the power of choice, it
was possible for these beings to choose the ways of God or those of their own devising. God can only have as His
servants those who choose to serve Him through love. Before this world and its inhabitants were created, God had
already devised a rescue plan should sin enter. When Adam and Eve sinned, this plan was put into operation.
8. When was God‘s plan for the redemption of the fallen race announced?
ANS. As soon as Adam and Eve sinned, God demonstrated His great love for them by ............... telling them of
His plan of salvation (Gen. 3: 8, 15).
The Scripture appears to indicate that on the evening of the very day in which our first parents sinned, God gave them
hope by announcing His plan to rescue them from eternal destruction. In studying verse 15, we understand from the
context that God is addressing Satan. ―I will put enmity between you [Satan] and the woman [church—2 Cor. 11:2],
and between your seed [evil people—John 8:44; 1 John 3:10] and her seed [Christ—Gal. 3:16]; He [Christ] will bruise
your head [Satan will be eternally destroyed—Rev. 20:10] and you [Satan] will bruise His heel [Christ was bruised for
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our sakes—Isa. 53:5].‖ Adam and Eve understood this promise, as is indicated by Genesis 4, verse 1. On the birth of
her first son, Eve said (literal Hebrew reading), ―I have gotten a man, the Lord.‖ She apparently considered that this
child might be the son of promise. What disappointment awaited her. Instead of being a redeemer, Cain became the
world‘s first murderer (Gen. 4:8).
9. After sin entered, what ceremony did God institute to impress all of the sinfulness of sin and of their need of a
Saviour?
ANS. The ............... of the flock were offered to God (Gen. 4:4).
Adam was no doubt familiar with this system of sacrifices, for it pointed forward in faith to Christ‘s sacrifice on the
cross. The sacrifice offered by Abel was similar to that set forth by Moses many years later (Num. 18:17). Abel
demonstrated his faith in God and His atoning sacrifice (Heb. 11:4). His brother, Cain, showed his disdain for God‘s
proffered way of salvation and went about to earn salvation by means which were satisfactory to him. God refused to
accept his attempt to earn salvation by his works of disobedience (Gen. 4:5–7). The fact that ―firstlings‖ or the first
born of the flock were offered is significant.
10. Does the Scripture use the term firstling or firstborn in relation to Christ?
ANS. Yes, Christ is the ―firstborn over all ............‖ (Col. 1:15).
This term is not to be understood in the sense that Christ was created; it is an expression of rank not of birth. The
Bible affirms that He is eternal (Mic. 5:2; Ps. 90:2; Isa. 40:28). The term is used metaphorically as it is elsewhere in
Scriptures. Notice Jeremiah 31, verse 9, here Ephraim is called the ―firstborn‖. This is incorrect if we think in terms of
his sequence in birth (Gen. 41:52). We must understand this word to convey the meaning that Ephraim was the most
prominent of the northern tribes of Israel (Ezek. 37:19). The same sort of terminology is used to express God‘s care
and attitude towards Israel (Exod. 4:22). In Psalm 89, verse 27, the meaning of this term is made exceedingly clear.
Notice, ―Also I will make him [David] My firstborn, the highest of the kings of the earth‖. Yet David was the last son
of Jesse. So then, Christ is the preeminent one, the one on which our hope of salvation rests. This thought is, indeed,
expressed by the apostle Paul in Colossians 1, verse 18, ―And He [Christ] is the head of the body, the church, who is
the beginning, the firstborn from the dead, that in all things He may have pre-eminence‖. Christ is preeminent because
He is the most important one resurrected from the dead; He is the only one who can give eternal life.
11. What intensely interesting episode is recorded in Scripture which points in a dramatic way to the significance of
the term ―lamb‖?
ANS. When Abraham and Isaac went to offer sacrifice on Mount Moriah, Abraham announced to his son, ―God
...... ........... for Himself the lamb for the burnt offering‖ (Gen. 22:8).
The Lord provided a lamb for Abraham to sacrifice at that time, but the episode pointed forward to the time when the
Lamb of God would offer Himself as a sacrifice for the sins of the world. The ultimate answer to Isaac‘s question,
―Where is the lamb for the burnt offering?‖ (v. 7), was given centuries later. John the Baptist confidently declared,
―Behold the Lamb of God!‖ at the time of Christ‘s baptism (John 1:29).
12. What did the Passover sacrifice point forward to?
ANS. ......... ―our Passover‖ was sacrificed for us (1 Cor. 5:7).
[The Passover service was instituted just before the Israelite slaves left Egypt on their famous exodus. It showed
dramatically that deliverance from both physical and spiritual bondage came from God. In this service an unblemished
lamb was offered—Exod. 12:3–27.] Jesus was crucified on Friday, the day of the slaying of the Passover lamb (Luke
23:54–24:1; John 19:14). Darkness covered the cross from noon until about 3 o‘clock (Luke 23:44). The ninth hour or
3 o‘clock was ―about the time that the paschal lamb was usually sacrificed‖ (Clarke, A. 1854. The Holy Bible,
containing the Old and New Testaments, with a Commentary and Critical Notes, on Mark 15:37). The Jewish day of
preparation attained special significance around three o‘clock on Friday. Hence, since the Jews did not desire the
Sabbath to be profaned, they desired the bodies to be removed (Clarke, op.cit. on John 19:31). Jesus was dead already
at this time (John 19:33), which was about the time of the slaying of the paschal lamb. Jesus laid in the tomb over
Sabbath, which was a high day, the first day of the Feast of Unleavened Bread. He arose on Sunday morning the day
when the wave sheaf, which pointed to this event, was offered (Lev. 23:5, 6, 11, 20; 1 Cor. 15:20, 23).
The Feast of Unleavened Bread pointed to the victory over sin and Satan which Christ would accomplish while here
on earth, and is the assurance that Christ can recreate our lives (1 Cor. 5:7, 8). Jesus rested in the tomb on the Sabbath
making it a memorial of redemption as well as of creation. When Jesus rose from the tomb on Sunday morning, He
became the ―first-fruits of those who have fallen asleep‖ (1 Cor. 15:20). Christ‘s resurrection from the tomb was the
promise that a rich harvest was to follow. Even as Jesus rose, many saints rose with Him (Matt. 27:52, 53).
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13. In all these sacrifices, blood was shed. What was the significance of this?
ANS. a) Christ was taken as a sheep to the .............. (Isa. 53:7).
b) By the shedding of His own blood, Christ obtained eternal ............... for us (Heb. 9:12).
The blood of the animal sacrifices represented life (Lev. 17:11); in like manner, the spilt blood of Christ represents
His life which He offered for the sins of the whole world. It is only through faith in Christ‘s sacrifice that the sinner
can appropriate the pardon which is offered (Rom. 3:25).
14. Did Jesus approve of the system of animal sacrifices when He was on earth?
ANS. Yes! (Matt. 5:23, 24; 8:4; Lev. 14:2, 12, 13).
Jesus urged compliance with the detailed Mosaic requirements (refer to Lev. 14). He urged the leper He had healed to
fulfil the requirements which involved the offering of animal sacrifices. Thus, He showed His respect for God‘s
prophets and strengthened belief in the Scriptures. By His example, He demonstrated obedience in all things. We
should be careful to follow His example through faith.
15. When did the sacrificial system lose its meaning?
ANS. At Jesus death, the veil of the temple was ...... in two from the top to the bottom (Matt. 27:50, 51).
The rending of the veil at the time of Jesus‘ death exposed the most holy place to the view of others besides the high
priest, who only entered this precinct one day a year. The veil represented the flesh of Christ (Heb. 10:20). As His
flesh was torn on behalf of sinners, so the veil was torn. The rending of the veil signified that God‘s presence no
longer hallowed the sanctuary and that its services had been superseded. The sanctuary services will not be
reinstituted by God at a future time in earth‘s history, to do so would deny both the reality and efficacy of Christ‘s
sacrifice on mankind‘s behalf (Heb. 9:12).
The Way of Faith
In this section we will:
● Provide assurance from the Scriptures that, when we ask in faith, our sins are forgiven.
● Highlight that the sanctuary service emphasized the constant accessibility of forgiveness and divine help.
● Encourage believers in the thought that God offers daily help for living above sin in response to our prayer of faith
for His aid.
Heathen religions are distinguished from Christianity in that they appeal to salvation by works. Salvation by faith
alone is the doctrine which characterises true Christianity.
16. What patriarch provided a most excellent example of the way of faith?
ANS. Abraham was the ......... of the faithful. Those who demonstrate faith in the sacrifice of Christ as their
Saviour are His children (Rom. 4:13, 16; Gal. 3:29).
Abraham gave an example of unwavering faith when he was prepared to offer his only son as a sacrifice at God‘s
command. God calls on us to show a similar steadfast faith.
17. Both the Old and New Testaments teach that sinful mankind can be saved in only one way. How is this truth
expressed?
ANS. ―The just shall live by ........‖ (Hab. 2:4; Rom. 1:17).
Praise God that the gospel in all ages has been the same (Heb. 4:2). In fact, the gospel is called the ―everlasting
gospel‖ (Rev. 14:6).
18. Are sins that are confessed and forsaken fully forgiven?
ANS. Yes, indeed they are! Jesus cleanses ―us from ...... unrighteousness‖ through His blood (1 John 1:7–9; Col.
1:14; Eph. 1:7).
Knowledge of the forgiveness of our sins or justification before God on account of the merits of Jesus Christ brings
great peace and gives us hope and assurance (Rom. 5:1,2; 8:1). The continual burnt offering in the earthly sanctuary
―assured the penitent Israelite of the constant accessibility of forgiveness. If he was sick, away from Jerusalem, or for
some reason couldn‘t get to the sanctuary, he could still reach out in faith to the promise symbolized by these
sacrifices, which burnt on the altar 24 hours a day, every day—even on the Day of Atonement‖ (Goldstein, C. 1992.
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Ministry, February, pp. 6–9). Today, we have this assurance of constant accessibility to forgiveness as Christ ministers
in the heavenly sanctuary (Heb. 7:25).
19. With Christ living within by faith, do we think and live differently than previously?
ANS. Yes, this is the essence of the new birth experience. ―All things have become ......‖ (2 Cor. 5:17).
The secret of the Christian life is that moment by moment the believer grasps hold of Christ by faith, thus it may be
said that Christ lives in us (Gal. 2:20). Maintaining a continuous dependent relationship with Christ is the secret of
victory (1 John 3:6). The same faith which justifies us also sanctifies or makes us holy (1 Cor. 6:11). The Holy Spirit
accomplishes this work of transformation in the believer, so that the converted believer begins to develop a Christlike
character (Rom. 12:2). The believer has the assurance of salvation as the walk of faith continues with Christ through
His Spirit (John 5:24; 6:40; 1 John 5:11–13; Rom. 8:1).
20. What is the victory that overcomes the world?
ANS. Our ........ in Christ‘s victory (1 John 5:4).
The idea conveyed by this verse is that victory over sin may be continuous, so long as we rely on the provision which
heaven has made. James outlines the secret of success in James 4, verse 7. If we submit ourselves daily unto God and
choose to ask for help at the moment of temptation, victory is assured. In the earthly sanctuary, ―perpetual incense‖
was offered morning and evening on the golden altar before the Lord (Exod. 30:7, 8). This represented the continual
availability of divine help to the believer through intercessory prayer (2 Chron. 30:27). This same assurance of divine
help is given us today in response to the prayer of faith (John 16:23; Rev. 8:3, 4). We are strengthened in our Christian
walk as we rely on the means which God has provided. Prayer is a vital part of successful Christian living. Like our
Lord we need to spend time in prayer (Mark 1:35). Jesus‘ instruction to His disciples applies equally to us today,
―Watch and pray, lest you enter into temptation‖ (Matt. 26:41). Jesus also set us an example in the study of God‘s
word. He relied on the word of God in the hour of temptation (Luke 4:8, 10–12). The promises of the Bible apply only
to the overcomer (Rev. 3:21). Let us by God‘s grace determine to call on Him continually, so that we may rejoice at
His coming.
ANSWERS TO QUESTIONS
1. sanctuary
2. Jesus Christ
3. life
4. ladder
5. a) door b) good
6. living
7. foundation
8. personally
9. firstlings
10. creation
11. will provide
12. Christ
13. a) slaughter b) redemption
14. —
15. rent
16. father
17. faith
18. all
19. new
20. faith
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5. WHOSOEVER WILL
Few things which we encounter in our daily life are freely available to all. In sports there are only a limited number of
place getters and only one winning team. In examinations usually one person comes top of the class. Others merely
pass and still others fail. Few of us can expect to be famous mathematicians, musicians, writers or thinkers. Much in
our society is based on competition for limited places, resources or opportunities. It is perhaps little wonder, then, that
many have limited views of their self worth, and some even require professional help to enable them to cope with the
pressures experienced in society. Others, in an attempt to gain coveted hero status, sacrifice all, even life itself, in an
attempt to seize the coveted prize.
The message that God gives to us contrasts strongly with the prevailing message conveyed to us from the world about
us. God declares that all are created equal, that all are potential candidates for heaven. The message of the gospel is
that ―Whosoever will, may come‖! Indeed, this sentiment is evident throughout the Scriptures and is particularly
found represented in the symbolism of the sanctuary. Let us examine this exalted truth which reveals, to all who will
consider, the value our God has placed on every individual who has ever come into this world. The Bible presents
Christ as the hero and those who believe in and overcome through Him as victors in the game of life.
Salvation Unlimited
In this section we will:
● Emphasize that God invites every individual born into this world to accept His plan of salvation.
God‘s great gift to humanity in offering His Son to die in place of the sinful race is good news to all. However,
irrespective of the magnanimity of the gift, the success of the plan depends on the individual sinner‘s response to the
offer made.
1. To how many in the world is God‘s offer of salvation given?
ANS. The offer of salvation is given to all. The Lord is not ―willing that ..... should perish‖ (John 3:16; 2 Pet. 3:9).
This great truth has been made evident from the time of the entrance of sin. God‘s offer of salvation was initially
made to both Adam and Eve and promised to their descendants who would follow (Gen. 3:15). Through the prophet
Ezekiel, perhaps the clearest statement is made in the Old Testament regarding God‘s yearning desire to see all accept
His offer of salvation (Ezek. 18:23,32).
2. Are we saved as groups of believers, as families or as individuals?
ANS. We are saved as individuals. ―The righteousness of the righteous shall be upon ...........‖ (Ezek. 18:20; Matt.
22:11, 12).
While it is true that each is responsible ultimately for one‘s own response to God‘s gracious invitation, we are also
aware that each has an influence for good or evil on our life companions and associates (1 Cor. 7:14).
3. Are the opportunities for salvation limited to a particular period of time?
ANS. Salvation is freely available anytime we choose to come to Jesus. Jesus ―ever ........ to make intercession‖ for
us (Heb. 7:25).
This statement should be qualified to the extent that one day the door of mercy for this sinful world will close (Rev.
22:11, 12). It is also true that individuals, until the close of probation, may commit sin which God cannot pardon
(Matt. 12:31, 32; Acts 5:4, 5).
4. What is the nature of the sin against God which He cannot pardon?
ANS. The sin of .............. cannot be forgiven against the Spirit (Matt. 12:31).
The blasphemy against the Holy Ghost is deliberate rejection, step by step, of the light which God has permitted to
shine on our pathway through the agency of the Holy Spirit. The individual who commits the unpardonable sin can no
longer be reached by God. The individual no longer responds to the pleas of conscience (Num. 15:29–31). In the story
noted in the above text, the Pharisees had reached this state. They had, through their educational system, gained an
intimate knowledge of the coming Redeemer. They had witnessed the powerful appeals of John the Baptist, and seen
the miracles of Jesus Christ Himself. Yet despite this incredible amount of evidence, these Pharisees accused Jesus of
being in league with the devil (Matt. 12:24). Other outstanding instances in which individuals committed the
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unpardonable sin are King Saul, Israel‘s first king, Judas, one of Jesus‘ disciples, Caiaphas, the high priest, and
Ananias and Sapphira, members of the early Christian church (1 Chron. 10:13; Matt. 26:3,4; 27:3–5; Acts 1:16–19;
5:1–10).
5. What hope do the Scriptures hold out for individuals who have deeply wronged society and have been rebellious
against God?
ANS. God is longsuffering and ―not ........... that any should perish.‖ (2 Pet. 3:9).
We observe the defiance of Nebuchadnezzar, the king of Babylon; he was converted in a remarkable way (Dan. 4:1–3,
37). We notice the unfaithfulness of David to the high ideals of kingship and to the principles of his faith; he repented
deeply and God accepted him (2 Sam. 11:7–9, 15; Ps. 51). We recall the denial of the apostle Peter; he returned to
follow Jesus and suffered a cruel death for His Lord (Matt. 26:73–75; John 21:15–19). No sin is so great that God will
not or cannot forgive. If we choose to listen and respond to the call of the Holy Spirit, we will be saved.
The Continual Burnt Offering
In this section we will:
● Highlight that the earthly sanctuary service proclaimed that God was continually accessible to sinners.
● Investigate aspects of the continual burnt offering to indicate how they pointed to Christ‘s ministry and promised
sacrifice.
The New Testament Scriptures clearly indicate that the gospel was declared as of old. Notice Hebrews chapter 4,
verse 2, ―For indeed the gospel was preached to us as well as to them [Israelites]‖. Let us examine the highlights as
indicated in the sanctuary.
6. Through what means did God convey the idea of the continual accessibility to God‘s pardoning grace?
ANS. Accessibility was through the evening and morning sacrifice offered on the altar of burnt offering. This
sacrifice was to be offered ―day by day .................‖ (Exod. 29:38, 42).
One emphasis in this passage is on the ―continual‖ nature of the burnt offering. The Hebrew word used here is
―tamid‖ and is used again and again in referring to various aspects of the services in the sanctuary. The word points to
the ministry of Christ on the behalf of the sinner; it continues without interruption, Christ is ever ready to help, and
there is no need for an intermediary.
7. What were the nature and significance of the animal sacrificed each morning and evening?
ANS. A ...... was offered on each occasion (Exod. 29:39–41).
The offering was for the whole congregation signifying that the ―Lamb of God‖ was to lay His life down for the
whole world (John 1:29, 36). The lamb offered twice daily pointed forward to the death of Christ and at the same time
indicated the necessity of a daily, or, more precisely, a moment by moment walk with God. The sacrifice represented
God‘s gift to all, so as to provide justification for all (John 3:16; Rom. 5:18). It also taught that through Christ all are
to approach God in confidence claiming pardon, mercy, and help in daily living. From the sanctuary the ideal comes
to us of morning and evening worship. Each morning afresh we are called upon to consecrate our lives to God. Each
evening the life should be reconsecrated, the day reviewed, and wrongs put right (2 Chron. 13:11; Ps. 55:17; 141:2;
Dan. 9:21; 6:10; Eph. 4:26).
The continual burnt offering did not obviate the necessity to offer sacrifices for particular sins. God‘s gift to all must
be accepted by faith. The suppliant needed to demonstrate, by obedience, faith in God‘s provisions. Merely to believe
was not sufficient. If sins were committed, the appropriate sacrifice was to be offered personally by the sinner at the
sanctuary (Lev. 17:4–6). If through sickness or distance from the sanctuary the sinner was unable to offer such
sacrifice, then advantage could be taken of the sacrifices offered at the new moon or at each feast (Treiyer, A.R. 1986.
The day of atonement as related to the contamination and purification of the sanctuary, p. 246. In F.B. Holbrook, ed.
The Seventy Weeks, Leviticus, and the Nature of Prophecy).
8. The lamb slain morning and evening represented Christ. How carefully was the animal chosen?
ANS. The lamb was without ........... (Num. 28:3, 4).
The lamb symbolised Christ who was without blemish for Christ our Substitute ―knew no sin‖, although he was
―tempted in all points‖ like as we are (Heb. 4:15; 2 Cor. 5:21). Satan‘s intense efforts to lead Christ to yield to
temptation were ineffective (John 14:30). At critical points through the life of Christ, the Father declared that He was
well pleased with Christ‘s example. These affirmations occurred after His baptism (Matt. 3:16, 17), on the mount of
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transfiguration (Matt. 17:1–5), when He faced death (John 12:27, 28), at the resurrection (Matt. 28:2), and after His
return to heaven (John 14:26; Acts 2:1–4).
The shed blood of the perfect lamb represented Christ death. His blood was shed for us. The Scriptures declare that
the ―blood of Jesus Christ His Son cleanses us from all sin‖ (1 John 1:7). We are redeemed through His blood (Rev.
5:9). In other words we are redeemed not only because Christ forgives us our sins, when we confess and forsake them,
but, through the strength which we may daily gain from Christ, we are also delivered from the power of sin. Victory
over sin is assured us through Christ.
9. What other items were offered in association with the morning and evening sacrifice?
ANS. Offerings of ......., salt, oil and wine accompanied the sacrifice (Exod. 29:39, 40).
In the verse quoted the salt is not mentioned, but we notice that elsewhere Moses was instructed not to leave the salt
out of any cereal offering (Lev. 2:13).
10. What truths were conveyed by the offering of the cereal with its accompanying oil and salt?
ANS. The cereal offering, of which there were several types, was considered most holy (Lev. 6:17). The offering
indicated complete surrender to the Lord.
The aspect of complete surrender is evident when we consider the following details. The cereal offering was made of
flour. Flour is made when the whole grain is fully surrendered to the crushing instrument. Jesus‘ complete surrender
to God‘s will made it possible for Him to overcome and to be the source of life to fallen mankind (John 5:30). In the
Lord‘s Prayer (a prayer which came from Jesus‘ experience), Jesus presented the ideal of asking daily for instruction,
for illumination from God in the words, ―Give us this day our daily bread‖ (Matt. 6:11). It is recorded that the cakes
made for the daily offering were to contain no leaven (Lev. 2:4). Leaven is a symbol of sin (1 Cor. 5:6, 7). Hence, we
learn that Christ, ―the bread of life‖, would live a life without sin (John 6:35, 48). It is evident, then, that Christ
surrendered His life fully to God and by faith claimed the victory.
The third person of the Godhead is represented by the oil (Matt. 25:3–6; Zech. 4:2–7, 12). By daily communion with
Jesus Christ, through the agency of the Holy Spirit, we will be led to make a complete surrender of self. The oil not
only symbolises the Holy Spirit but also gladness (Matt. 6:17; Dan. 10:3). In other words, in complete surrender to the
Lord day by day is found abundant joy and gladness.
Bread and wine were considered all that was necessary to provide sustenance (Judg. 19:19). The wine which was
offered was unfermented, and thus again pointed to Christ and is considered in the next question.
The salt associated with the offering pointed to the saving qualities of the Christian thus connected with Christ day by
day. Such Christians have the love and righteousness of Christ pervading the entire being. They cannot help but
influence the lives of those with whom they come in contact (White, E.G. 1955. Thoughts from the Mount of Blessing,
p. 36). Jesus instructed all believers to maintain their saltiness. Otherwise, the eternal kingdom would be given to
others (Matt. 5:13).
11. What lessons were conveyed by the drink offering poured over the continual burnt offering?
ANS. a) Christ poured out His life in ....... (Isa. 53:12)
b) The believer who fully surrenders pours out his life in a life of ........... to God (Phil. 2:16, 17).
The Scriptures use the symbol of pure, freshly expressed, juice of the grape as representing blood (Deut. 32:14).
Hence, the wine represented Jesus‘ blood which was to be spilt for all. This item of food contained no leaven. It is
recorded of the drink offering that it was poured over the burnt offering and consumed as a pleasing sacrifice to God
(Num. 15:10). Fittingly, this represented the pouring out of the life of Christ for the salvation of all persons (Matt.
26:27, 28). Paul also applies this symbolism to the Christian life. A life, actuated by faith and love, given to the
furtherance of the gospel was, Paul asserted, pleasing to God. The Greek word ―spendo‖ in Philippians 2, verse 17, is
sometimes translated ―offered‖, but its correct meaning is more accurately expressed by translating it ―pour out‖.
It must also be noted that drink offerings were always poured out in the outer court, thus signifying that the events
referred to happen on this earth (Haskell, S.N. 1914. The Cross and Its Shadow, pp. 136–138). By contrast, no drink
offering was to be offered on the altar of incense (Exod. 30:9).
Continual Surrender to Christ
In this section we will:
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● Challenge the reader to respond to Christ‘s sacrifice and continual ministry on our behalf by surrendering to Him
day by day and moment by moment.
Victorious living through Christ is a grand theme which permeates the pages of Scripture. It is true that, as human
beings, we may fall into sin even after coming to Christ. However, it is also true that the Scriptures clearly portray the
Christian as in possession of the means to overcome daily. This overcoming is through Christ.
12. How does the Bible describe Enoch‘s close experience with God?
ANS. Enoch is said to have ......... with God (Gen. 5:24).
Enoch, the Scriptures declare, ―walked with God; and he was not, for God took him‖. Contained in these concise
phrases is the secret of Christian living. We notice that Noah also was familiar with the experience known as ―walking
with God‖ (Gen. 6:9). We notice that when sin came into this world, human beings could no longer physically walk
with God. Nevertheless, access to God is assured through the agency of the Holy Spirit (Gal. 5:16). We may send our
silent prayers to God as sweet incense, thus strengthening the inner life (Neh. 1:3–5). By beholding, or walking with
God, we become changed (1 John 2:6). It is through faith that this transformation is accomplished. The apostle Paul
declares, ―For we walk by faith, not by sight‖ (2 Cor. 5:7). Faith, love and obedience are prominent characteristics of
such a relationship (Eph. 5:2; 2 John 6).
13. To what group of people are the beautiful promises of Revelation made?
ANS. To the .............. (Rev. 2:7, 11, 17, 26; 3:5, 12, 21).
John the Revelator, as his eye swept over the different phases in the history of the Christian church consistently noted
that God‘s promises are to the overcomer. The loss of paradise by our first parents was occasioned through
disobedience. Entry into the world made new is only granted to those who exercise faith in Jesus and obey Him (Rev.
14:12).
14. How is it possible to overcome?
ANS. ... Jesus overcame (Rev. 3:21).
15 What was the secret of Jesus‘ life of victory?
ANS. a) He devoted much time to ......... (Mark 1:35; Mark 14:38)
b) He understood and treasured the ...... of God (Matt. 4:4, 7, 10).
These two principles give the secret of Jesus‘ victorious life. The disciples sensed that His power came from His
prayer life, and hence asked that He teach them to pray (Luke 11:1). Early in His life, it was evident that His authority
rested in His knowledge of and obedience to the word of God (Luke 2:47; John 7:15–18).
16. What does the Scripture admonish us to do?
ANS. He has given us an .......... that we should follow Him (1 Pet. 2:21–23).
We are plainly told that every temptation which comes our way is capable of being resisted through the power which
God is ever willing and able to give (1 Cor. 10:13). Jesus admonished His disciples to ―watch and pray‖ and always to
be in the attitude of prayer (Mark 14:38; 1 Thess. 5:17). He also instructed His followers to ―search the Scriptures‖, so
that His character might be revealed to them (John 5:39). The Scriptures point us to the Bereans as examples of
Christians whom we should emulate. They ―searched the Scriptures daily‖ (Acts 17:11).
As we cast our confidence upon Christ, our experience will be as recorded by Paul, i.e., Christ is able to save to the
―uttermost [or ―to perfection‖—Green, J.P. 1987. A Literal Translation of the Bible] those who come to God through
Him [Christ]‖ (Heb. 7:25). It is by our walk of faith, our relationship with Christ daily, which enables us to be
overcomers (1 John 3:6; Rev. 14:12). The promise in John 15, verse 7 is, ―If you abide in Me, and My words abide in
you, you will ask what you desire, and it shall be done for you‖.
17. Must all known sin be put away in this life?
ANS. Yes, ―these things I write to you, that you ..... ..... sin‖ (Titus 2:14; 1 Cor. 10:13; 1 John 2:1; Jude 24).
One cherished sin will separate us from God (Gen. 3:22–24; Num. 20:11, 12; James 2:10). If we are lost eternally, it
will be through our choice (Joshua 24:15; Heb. 11:25; James 1:13–15). Christ died for the sins of the entire human
race, but the benefits of this sacrifice are only appropriated as each, by individual choice, confesses individual sin. In
the sanctuary service, the repentant sinner confessed specific sin over the head of the victim (we may illustrate this
point by reference to the sin offering—Lev. 4:28–35), thus symbolically acknowledging that the perfect Substitute
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now bears the guilt. The sinner‘s own hand slew the victim, which acknowledged that his personal sin had caused the
death of an innocent victim and ultimately signified that his personal sin would cause the death of Jesus.
The saints also are promised that God can deliver from the power of sin in the life. God freely gives this power to all
who are willing to receive it (1 Cor. 10:13; Rom. 12:2). Today is the day of preparation, the time to establish a
trusting relationship with Christ (Heb. 3:7, 8). No character change is effected at Christ‘s coming (Matt. 25:41–43;
Luke 13:24–28; Rev. 22:11).
The closer we come to Christ the more defective and dependent we will appear in our own eyes (Isa. 6:5; Luke 5:8).
There will never be a time when the Christian declares that perfection has been reached. Job is a good example of this
experience. The Scriptures indicate that he was perfect and upright (Job 1:1, 8; 2:3). However, Job himself said, ―If I
justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse‖ (Job 9:20
KJV). The Christian life is a life of constant development. Just as the perfect flower bud opens to become a beautiful
flower, so the Christian can be complete in Christ at every step of the way. Just as the flower must maintain its vital
connection with the plant, so the Christian must be wholly given to Christ (John 15:4–6). The walk of faith is a walk
of dependence on God. The believer claims no merits of human devising (Gal. 5:16; Eph. 5:27). In answer to the
question, Is our God able? The response is a resounding, Yes! ―Now to Him who is able to keep you from stumbling,
and to present you faultless before the presence of His glory with exceeding joy, to God our Savior, who alone is
wise, be glory and majesty, dominion and power, both now and forever. Amen‖ (Jude 24, 25). What assurance of
salvation we have day by day.
ANSWERS TO QUESTIONS
1. any
2. himself
3. lives
4. blasphemy
5. willing
6. continually
7. lamb
8. blemish
9. flour
10. —
11. a) death b) service
12. walked
13. overcomer
14. As
15. a) prayer b) word
16. example
17. may not
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6. THE GOSPEL
The term gospel means simply ―good news‖. There are several ideas prevalent in our world today as to the exact
nature of this good news. Is the good news that Jesus is coming again soon and will give all those who have not
responded to His offer of salvation in this present life a second chance? Or, is the good news that we are gods, who
will become like God is now and become creators of our own worlds? Should we proclaim, as some presently do, that
the gospel was taken from the earth for long centuries after Christ‘s death and has only relatively recently been
restored? Is it true that salvation is dependent on our own efforts? These and other questions are abroad in the
religious world today. The apostle Paul indeed warned that even in his day a different gospel or perverted gospel was
being preached (Gal. 1:6,7).
Perhaps one of the ideas most widely accepted in the Christian world today is that all that is needed in order to be
saved is to believe. Is this concept founded deeply in God‘s word, or is it part of the perverted gospel the apostle Paul
speaks of? These and other questions will be answered during this lesson. In this guide we will contrast the main
features of the gospel taught in the Old Testament, as understood and taught by our Lord, and as identified in
Scriptures as appropriate for our day.
The Gospel in the Sanctuary
In this section we will:
● Highlight that the gospel was made known to the human race at the fall and emphatically illustrated in the earthly
sanctuary.
● Emphasize that God loves the unlovable; no sinner has done anything to deserve His love.
● Observe that our love response to God results in obedience through faith.
The gospel centres on Jesus Christ who is indeed the central figure throughout both the Old and New Testament. The
Scriptures talk only of one gospel (God Offers Sinful People Eternal Life). Let us briefly examine the ideas of
salvation presented in the Old Testament and in particular in the sanctuary.
1. When was the gospel unveiled to the human race?
ANS. As ...... as sin entered the world, God unveiled His plan of salvation (Gen. 3:11, 15).
In the Garden of Eden, before God made known to the guilty pair the exact nature of their fallen state, He gave them
hope. Let us briefly examine the high points of this promise. First, Satan‘s dominion was challenged. The verse says
that ―enmity‖ would be placed between Satan and the believers. In other words, God‘s Spirit would be active in the
world to influence the deeds of all towards goodness (Rom. 2:14, 15). The verse in Genesis 3 also promises the
coming of the Redeemer (Gal. 3:16). Finally, judgment upon the devil is promised, as his head is to be bruised.
Elsewhere the Scriptures elaborate on this aspect by commenting that Satan will be destroyed in the lake of fire (Rev.
20:10). These texts establish the gospel as a message of complete restoration.
2. Was clear knowledge of the plan of salvation conveyed to the Israelites during their wilderness wanderings?
ANS. Yes, the gospel was ............ to them. Lessons of faith and dependence were given by the Lord who spoke
from the vicinity of the sanctuary (Heb. 4:2; Num. 14:10, 11).
A short history of Israel‘s unfaithfulness to God under the leadership of Moses is recorded in Hebrews chapter 3.
God‘s invitation to enter into ―rest‖ or salvation was rejected by the great majority of the multitude who came out of
Egypt. The gospel preached in the Old Testament was not meant for the Jews alone but also included the Gentiles
(Rom. 15:8–12).
3. What were the central features of the gospel taught in the sanctuary?
ANS. a) Salvation is a gift from God made available to all. In the sanctuary service, the life of each repentant
sinner was assured on account of a substitute (animal—often an ox, lamb or goat—Lev. 17:3) paying the
penalty for sin (death). The shed blood of the animal made ―atonement for the soul‖ (Lev. 17:11) solely on
account of the promised sacrifice of Christ through whom we have ―been justified by His ........‖ (Rom. 5:9).
The provision of salvation was available to all sinners. This is made abundantly clear by such statements as ―If a
person sins‖ or ―If a person commits a trespass‖ (Lev. 4:2; 5:15). Such statements conveyed the significant lesson that
God loves sinful human beings who can do nothing to earn salvation; salvation is a gift (Isa. 53:5, 6; Rom. 5:8).
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b) In order to emphasize that constant availability of the gift of God, a lamb was offered every evening and
morning, which was without a blemish. It pointed to the coming of the ...... of God (Exod. 29:39; Isa. 53:7).
The idea that the lamb offered in various ceremonies pointed forward to a redemptive act is very clear in the Old
Testament. Two examples will serve to illustrate this. First, there is the remarkable instance when Abraham was
commanded to offer Isaac as a sacrifice. Isaac was delivered from the sentence of death and an animal (ram) was
provided miraculously by God (Gen. 22:8, 13). Again, the Passover lamb was associated with God‘s imminent
deliverance of the children of promise from Egypt, the land of bondage (Exod. 12:3, 11–14).
The lamb offered in the sanctuary service morning and evening was for the whole congregation. The sacrifice was to
be offered and burnt continually. These symbols pointed to the fact that salvation is freely offered to all, and pointed
to the continual efficacy of the salvation which Christ offered.
c) Irrespective of Christ‘s promised sacrifice (as represented in the continual burnt offering), the sinner
personally needed not only to recognise individual sin, but also to confess it. Confession was signified by
......... the hand on the head of the sin offering (Lev. 4:29–31).
This lesson is graphically taught by the need for each individual sinner to bring a sin offering (our texts refer
specifically to sins of ignorance), confess specific sin and then with his own hand slay the victim. Thus the sinfulness
of sin was impressed upon the consciousness of the sinner. The believer learnt afresh that an innocent life was to be
sacrificed on account of personal transgression of the law. The necessity to confess and forsake sin was well
recognised in the Old Testament as expressed in Proverbs 28, verse 13, ―He who covers his sins will not prosper, but
whoever confesses and forsakes them will have mercy‖. In bringing a sacrifice and slaying the innocent victim, the
sinner acknowledged the place of the human will in God‘s plan of salvation (Joshua 24:15, 22).
d) A sinner received forgiveness for sin (justification or deliverance from the guilt of sin) by ........ rather
than by works (Lev. 4:20; 1 Sam. 15:22; Heb. 11:6).
In order to ―walk in all His ways‖ (Deut. 10:12), it was necessary for the children of Israel to exercise faith. God‘s
testimony against Israel through Moses was that they were a people ―in whom is no faith‖ (Deut. 32:20; Rom. 9:31,
32). They feared not God (Deut. 32:17). To fear God is to have the right relationship with Him. Such a relationship is
impossible without faith (Heb. 11:6). The Israelites recognised the necessity of a faith relationship and began to
develop this quality, but the development of faith was minimal amongst the great majority (Heb. 11:29; 4:2).
Until the coming of Christ, the believer not only needed to believe in the coming of the Redeemer, but also to believe
that He would vanquish Satan. In looking forward to the cross the believer was being asked to place great faith in the
evidences of God presence in the universe. To the Israelites the evidence was made abundantly clear. Not only was
the manna given for forty years but the visible presence of God‘s glory was evident over the sanctuary. Besides these
daily miracles, other remarkable revelations of God were given to the multitude. The primacy of faith is illustrated
especially by two examples during the experience of the Israelites. The first relates to the brazen serpent placed on a
pole by Moses. When those who were bitten by the poisonous serpents looked with faith to God‘s promised symbol of
life, healing came (Num. 21:8, 9). The uplifted serpent pointed to the Christ to come who would become sin for the
whole world (John 3:14; 2 Cor. 5:21). The second example relates to the experience of the ten spies in Canaan. Only
those who demonstrated faith in God‘s promises entered the Promised Land (Num. 13:30, 31; 14:29, 30). The apostle
Paul recognised the centrality of faith in the Old Testament when he declared, ―The just shall live by faith‖ (Rom.
10:6–8; quoted from Hab. 2:4).
e) The Lord wished His people to approach Him for the forgiveness of sin, but He also wished their lives to
become sanctified so that they would be delivered from the power of sin. The Scriptures express the idea of
sanctification in the words, ―by .......... ..... the body of the sins of the flesh‖ (Deut. 10:16; Lev. 19:2; Col.
2:11).
These thoughts of forgiveness and holy living through faith are well expressed by David in Psalm 51, verses 9 and 10.
―Hide your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and renew a steadfast
spirit within me.‖ He recognised that God‘s help was essential. Notice his comment in verse 11, ―And uphold me with
your generous Spirit‖. Access to continual help in daily living was taught to the people in the symbolism of the altar
of incense, as we noticed in a previous lesson.
f) The Lord promised to keep His covenant (encompassing the plan of salvation) and to ―take away from
you all [the terrible] ............‖ known among the heathen (Deut. 7:12, 15).
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Acceptance of God‘s offer of salvation brings rewards in this life and the life to come. Freedom from guilt and
knowledge of our worth before God brings peace of mind. As we follow the principles of health, physical well-being
improves. The gospel thus promises spiritual as well as physical restoration.
g) The sinner‘s response to God was accepted when it was motivated by ....... Obedience arose from this
relationship (Deut. 10:12).
God‘s almost unbelievable act towards sinful men and women was that He loved them in spite of their rebellion and
offered to die in their stead. The only appropriate response to this great love is to love and serve God and our fellow
man (Deut. 10:15, 19, 20).
h) The plan of salvation is to end in judgment being proclaimed on Satan (Lev. 6: 8, 21, 22). The redeemed
experience joyous victory while the rejecters of His grace are .......... forever (Lev. 23:27–30, 39–41).
The service on the Day of Atonement is full of meaning and will be explored in depth in a later lesson. The day was
considered a day of judgment (Encyclopaedia Judaica, 1971, vol. 5, col. 1383). Those who did not humble
themselves before God on this day were cut off. Such individuals were expelled from the people, forfeited their
standing as Hebrews and in some instances were put to death (Gen. 17:14; Exod.12:15; 31:14). Those who
participated fully in the ceremony were entitled to celebrate the Feast of Tabernacles some five days later, which was
a feast of victory and deliverance (Lev. 23:40,43). This feast symbolised deliverance from the presence of sin.
On the Day of Atonement, the last part of the ceremonies involved the high priest placing the confessed sins of the
congregation ceremonially on the head of the live goat which represented Azazel. The live goat (representing Satan)
did not become a sin-bearer in the sense of making atonement for the sins of the people, for the blood of the victim
was not shed. Satan does, however, bear the responsibility for sin. This ceremony also symbolised the last act in the
drama of salvation, the destruction of Satan.
The Gospel Our Lord Preached
In this section we will:
● Emphasize that God‘s gift of salvation is free and unearned and ours through the exercise of faith.
● Highlight that all of God‘s actions are based on love; He asks love in return from the repentant sinner.
Although the gospel was preached from the beginning of the world, after the coming of Christ it was made
exceptionally clear through the life and teaching of Christ and the apostles.
4. Does the gospel invitation of eternal life exclude anyone?
ANS. Jesus indicated that His invitation of eternal life was to be given to peoples of ―..... the nations‖. This
invitation He offered as ―the ...... of God‖ (Matt. 28:19; John 4:10, 14).
Jesus‘ offer of salvation is ours to accept. We must choose to accept this incredible offer and choose to follow Jesus
daily. The surrender of our will to God is a great struggle, but it is the secret of Christian living (Matt. 10:37, 38;
16:24; Luke 9:23).
5. In Jesus‘ first sermon, He outlined the principal elements of the gospel (Luke 4:16–21). What are the main features
of the gospel?
ANS. a) Jesus declared that He was ―anointed‖ to ―preach good tidings‖ (Isa. 61:1). The good news was, and is,
that God accepts and forgives sinners (Luke 5:32).
In these texts is expressed the central idea that ―He loves us when we are unlovable. He loves us even though we have
done nothing to earn it; we do not merit it or deserve it. He loves us whether or not we love Him in return‖ (Woolsey,
R.H. 1995. What Manner of Love, p. 12; Rom. 5:8, 10; 2 Cor. 5:21).
b) The captives of sin are ............. or made free in Jesus (Isa. 61:1).
Jesus‘ sermon was taken from Isaiah 61. The term ―opening of the prison‖ means literally ―restoration of sight‖. This
had reference not only to physical but also to spiritual sight. The doors of moral understanding were to be opened.
Jesus came not only to free sinners from the guilt of sin, but to set them free from the power of sin (Luke 18:13, 14;
John 8:11). Jesus declared, ―the truth shall make you free‖ (John 8:32). Then He went on to explain to His hearers that
those who commit sin are the slaves of sin. The offer that Jesus makes is that, ―Therefore if the Son makes you free,
you shall be free indeed‖ (v. 36). Paul speaks of this freedom in Romans 6. ―Reckon yourselves to be dead indeed to
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sin, but alive to God in Christ Jesus our Lord. Therefore do not let sin reign in your mortal body, that you should obey
it in its lusts.‖ (vs. 11, 12). Freedom from sin involves not only forgiveness for sin, but also victory over sin through
the Holy Spirit (1 Cor. 6:11). The cleaning of the inner life from sin is of paramount importance in God‘s sight (Matt.
23:25, 26). Jesus in His handling of the woman taken in adultery showed that forgiveness of sin (justification) and
deliverance from the power of sin (sanctification) are of equal significance (John 8:10,11). Jesus gave those who came
into a faith relationship with Him great assurance of eternal life (John 6:40; 11:25, 26).
c) Salvation is ours through the exercise of ....... (Mark 11:22, 24–26).
In the context of this discourse on faith, Jesus stressed the necessity of believing that God forgives our sins when we
ask. In Matthew 23, verse 23, Jesus chided the Jews for omitting the more important aspects of religion—judgment,
mercy and faith. The disciples understood something of the great importance of faith in Christian living and asked the
Lord to increase their faith (Luke 17:5).
d) Our faith in Christ‘s promises is accepted only as it is motivated by ....... Our love leads us to obey
willingly (Matt. 5:43–48; John 14:15, 23, 24).
Jesus‘ clear teaching is that impartial love is the basis of Christian living, as it is the basis of God‘s love to a sinful
world. This teaching is summarised by Paul in the following words, ―For in Christ Jesus neither circumcision nor
uncircumcision avails anything, but faith working through love‖ (Gal. 5:6). Such love causes Christ‘s disciples to
obey Him and to share the good news with others.
e) The gospel, fully understood, promises relief from the pain of sin (Matt. 4:23).
The gospel brings spiritual and physical healing, as we live in accordance with the knowledge of God‘s word. The
entrance of sin into the world brought suffering and death (Gen. 4:8). The gospel offers us relief from the pain of sin
now and in the world to come freedom from pain (Rev. 21:4).
f) The gospel age is not limitless. God will bring His plan to fruition and make an end to the reign of sin.
There will be a ―day of ..............‖ or judgment (Isa. 61:2).
The good news of the gospel includes the message that sin and its author Satan will be brought to nought (Rev.
20:10). God is acting according to a well-planned timetable. The promise is that sin will not arise the second time
(Nah. 1:9). There will be a day when rewards are given, but this will be preceded by an investigation of the lives of
men and women (Matt. 12:36). Of this we are certain, for the prophet John assures us that when Jesus comes the
second time He is coming with His rewards (Rev. 22:12).
g) The gospel includes the good news of the ―...........‖, which proclaims that the saints will be delivered from
the presence of sin in the fullness of time (Matt. 4:23; 26:29).
Jesus came to teach concerning both His kingdom of grace and of glory. Christ‘s mission finishes when all things are
reconciled to Him, when God‘s character is vindicated before the whole universe (Col. 1:20). God‘s plan of salvation
finishes when all recognise Christ as ―KING OF KINGS AND LORD OF LORDS‖, when the originator of sin is
destroyed and all the evidences of sin are swept aside (Rev. 19:16; 20:10; 21:1).
6. Besides providing for the salvation of the human race, what other function did the coming of Christ to this earth as
a babe serve?
ANS. When Christ came to this earth and lived a perfect life, God‘s character was vindicated. His name is also
vindicated or ―...............‖ in the saints (Isa. 61:2).
Jesus declared that Isaiah‘s prophecy was fulfilled in His person and ministry (Luke 4:21). In effect He declared that
God is faithful. The coming of Jesus to fulfil the gospel promises was a vindication of God‘s character. Satan‘s
consistent charge has been that there is a defect in God‘s character (Gen. 3:2–5). Now the law is a transcript of God's
character. Jesus obeyed the law perfectly, for He was without sin. In living, dying and being resurrected He
demonstrated that the conditions placed on the human race in the beginning were reasonable. Satan had been given
every opportunity to prove his claims and had failed under the most advantageous circumstances.
The Everlasting Gospel
In this section we will:
● Highlight that the gospel focuses on God‘s goodness.
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● Emphasize that those who accept the gospel through faith are instruments to show God‘s character to the
world.
● Indicate that the gospel or good news declares that Satan is a defeated foe and his days are numbered.
In Revelation the prophet John speaks of the everlasting gospel. As we have already observed, the gospel taught in the
Old Testament does not differ from that taught by Christ. Nowhere in the entire Bible is the gospel more concisely
summarised than in Revelation 14. This is the gospel we are to preach today, in the time of God‘s judgment,
preparatory to His coming.
The gospel emphasises that we are justified by faith (Gal. 2:16; Eph. 2:8). Our guilt is removed, we are declared
righteous when we come confessing our sins and accept Jesus‘ all sufficient sacrifice by faith. The penitent sinner, by
this act of faith, indicates that the intent is to commence a new life in Jesus Christ. Jesus empowers the individual to
live this life, to walk in harmony with His will (sanctification—Col. 2:6, 7).
Notice the following: ―If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have
been, for His sake you are accounted righteous. Christ‘s character stands in place of your character, and you are
accepted before God just as if you had not sinned.‖
―More than this, Christ changes the heart. He abides in your heart through faith. You are to maintain this connection
with Christ by faith and the continual surrender of your will to Him; and so long as you do this, He will work in you
to will and to do according to His good pleasure‖ (White, E.G.1908. Steps to Christ, pp. 67, 68).
7. What points does John the Revelator emphasise in his summary of the gospel?
ANS. a) Unmistakable reference is given to the ―Lamb‖ (of God—Rev. 14:1, 4). The everlasting gospel,
proclaimed under God‘s guidance in the closing stage of earth‘s history (v. 6), gives a clear invitation
‗―Come!‖ And let him who hears say, ―......!‖ And let him who thirsts come. And whoever desires, let him
take the water of life freely‘ (Rev. 22:17).
God‘s love letter to the human race closes with the thought that God is actively seeking the sinner (Jer. 31:3; John
12:32). However sinful we may be, however unworthy, God bids us come! His grace is sufficient for all.
b) The focus of the gospel is on Jesus Christ and God‘s yearning for a love response from the sinner. The
Scriptures urge the hearer to fear and give glory to God, worship the Creator, live a life of ........ giving
obedience to God in the hour of His judgment (Rev. 14:7, 12).
These verses, which contain the first of three important messages God has given to the world, are so full of meaning
that we wish to spend some time analysing the meaning of each of the phrases noted by the Revelator. First we should
notice, however, that God's invitation recorded in Revelation 14 is His last offer of mercy to the world. This offer is
given freely to all (Rev. 14:6; 22:17).
8. What does it mean to fear God?
ANS. Having the right relationship with God or to obey! (Eccles. 12:13, 14).
Those who have the right relationship with God display faith (Gen. 22:12; Gal. 3:7, 8). Faith is the victory which
overcomes the world (1 John 5:4). Those who fear God also show love and keep His commandments (Deut. 10:12;
John 14:15). It has been rightly observed that it is ―this very fervour of love that makes God's people the light of the
world‖ (White, E.G. 1889. Advent Review and Sabbath Herald, vol. 66 (No. 30), p. 466). The fear of the Lord leads to
obedience (Deut. 10:12, 13; 13:4; Eccles. 12:13, 14; James 2:26). Fear also means having reverence towards God. All
our gifts and service to God should be offered from an exalted view of Him (Mal. 1:6, 8).
9. How do we give glory to God?
ANS. a) By being vessels through whom the beauty of Christ's character is revealed to the world brings glory to
God. The apostle Paul observes that as we behold Christ we are ―................. into the same image‖ (2 Thess.
2:13, 14; 2 Cor. 3:18).
Christians have the privilege of revealing to the world Christ's character in their own through the agency of the Holy
Spirit. The transformation of character which takes place represents the triumph of faith (Rom. 12:2; Gal. 2:20). Such
a demonstration of victorious living is evidence which silences Satan's charges against God. God's character is
vindicated, for He is shown to deliver from the power as well as the guilt of sin (Rev. 14:5). Believers who have such
a relationship with Christ have great assurance (Rev. 22:14).
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b) By living according to the health principles outlined in Scripture we give ........ to God (1 Cor. 6:19, 20;
10:31).
The laws of life (health) originate from the God of life. To disregard these laws is to place oneself above God's
instruction. In other words we prefer other gods before the creator God. The principles of healthful living are thus
seen to be inseparably connected with the proclamation of the everlasting gospel (White, E.G. 1963. Medical
Ministry, pp. 27, 159). The health principles outlined in the Bible will assist in the restoration of physical health and
prepare the individual to fully experience spiritual health. This truth was taught powerfully by Christ when He
indicated that the healing of the mind could not be separated from the healing of the body (Matt. 4:23; 9:6). In
Revelation 14, verse 7, God points us back to Eden and to the health principles revealed there.
c) By bringing the knowledge of Christ to others, or by letting our ........ shine, we give glory to God (Matt.
5:16; 2 Cor. 4:15).
Bringing others to the knowledge of God and witnessing to others, through good deeds done through love, brings
glory to God.
10. What special aspect of the gospel has God indicated should be emphasised near the close of this world's history?
ANS. God is ........... of the universe and will restore all things (Rev. 14:7, 1–4).
Our world today is steeped in humanistic ideals which assert that the peoples of this world are in charge of their own
destiny. We are reminded that the Lord is the Creator, Redeemer and Restorer of all things. The faithful will be
delivered from the presence of sin. Restoration comes before the judgment and the coming of our Lord. These truths
are inseparably linked. What a glorious revelation this is!
11. What is the significance of linking the announcement that the judgment is at hand with the proclamation of the
everlasting gospel?
ANS. We can stand in the judgment only as we are covered with Christ‘s righteousness. A sense of urgency
is given to the proclamation of the gospel (Rev. 14:6, 7, 14–16; 18:2–4).
From an historical perspective, the message of the pre-advent judgment in heaven was not understood by Bible
scholars until the early 1800's. It was then that a worldwide movement commenced which proclaimed with great
clarity the opening of Christ's judgment ministry in 1844. At no other time in the history of the Christian church was
such a proclamation made. The announcement of the judgment is an assurance that the coming of the Lord is at hand,
that sin's reign is about to cease. The good news of salvation, when properly understood, proclaims deliverance from
the penalty, power and finally the presence of sin (Isa. 61:1, 2; White, E.G. 1950. The Great Controversy, pp. 355,
356). It also declares that the originator of sin and those who persecuted the saints will be destroyed (Gen. 3:15; Ezek.
28:18; Dan. 7:26; Rev. 20:9, 10).
The concept of the judgment has a deeper significance for the believer. Once a year in the Hebrew system of worship,
instituted by God, a Day of Atonement or judgment occurred. In this typical day of judgment spoken of in the Old
Testament times (Lev. 16), God intended that a work of purifying the motives and reforming the life (through faith in
the power which God alone can give) should be the focus of attention in the period preceding the event (Isa. 58:6,7).
So in the days when the pre-advent investigative judgment is in progress in heaven, it is God's purpose that the
peoples of this earth should focus on preparing to meet their God! Much more is required than simply to believe (1
John 5:1–5).
The Challenge, Living by Faith
In this section we will:
● Indicate that God challenges us to humble ourselves before Him and accept His plan for our lives.
● Remind that God promises to change even our thinking when we accept Him.
In order to understand God's challenge to us, in the hour of His judgment, we need to understand the nature of the
problem which confronts us. It is Satan's plan to confuse the issues (Dan. 8:12, 13).
12. Jesus came to this earth to leave us an example. Does He expect us to overcome every known sin through faith?
ANS. Yes, the reward of eternal life is for the .............. (Rev. 3:21).
Jesus came to this world to die as our substitute and to provide us an example (2 Pet. 2:21, 22). Christ did not yield
one moment to temptation. He overcame temptation. He fulfilled the will of His Father, through faith (John 4:34;
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5:30). Therefore, Christ is able to both understand our temptations and provide abundant help when we approach Him
in faith (Heb. 2:18; 1 Cor. 10:13). When we are faced with temptation, we should immediately submit to God and ask
Christ to give us the victory (James 4:7, 8). We have the assurance that we will not be tempted more than we are able
(1 Cor. 10:13). Remember that Christ has chosen us to be precious jewels in His kingdom (Hag. 2:23).
13. Did Jesus come to this earth with the attributes of the race that He came to save?
ANS. He came in the ―............ of human flesh‖ (Rom: 8:3; Phil. 2:7).
Jesus came to this earth as a real human being (1 John 4:2). ―Christ came to the earth, taking humanity and standing as
man‘s representative, to show in the controversy with Satan that man, as God created him, connected with the Father
and Son, could obey every divine requirement‖ (White, E.G. 1958. Selected Messages, bk. 1, p. 253).
14. What distinction does the Bible make between temptation and sin?
ANS. A person sins when he or she is ―........ ...... by his [or her] own desires and enticed‖, and when ―desire has
conceived‖ (James 1:14, 15).
This text is put forcefully in J.B. Phillips New Testament in Modern English. ―Now a man's temptation is due to the
pull of his own inward desires, which can be enormously attractive. His own desire takes hold of him, and that
produces sin‖. Jesus was tempted, but did no sin (Matt. 4:1; 1 Pet. 2:22). Jesus always did the will of His Father. He
was holy and undefiled (John 6:38; 15:10; 1 Pet. 1:15). Hence, it is abundantly clear that temptation is not sin.
15. As human beings, do we inherit part of Adam's guilt?
ANS. ―The son shall ..... ...... the guilt of the father‖ (Ezek. 18:20).
This text clearly informs that Adam's guilt is not imputed to us. We inherit desires and dispositions to sin on account
of Adam's fall and without divine help we cannot overcome and be saved (Rom. 5:12; 8:7, 8). If we choose to sin,
choose to work independently of God and remain unrepentant, we will be eternally lost. The concept of choice and
destiny is very clear in Scripture (James 4:17; Rom. 6:12, 13). Joseph chose not to respond to the seductive advances
of Potiphar's wife (Gen. 39:9). Moses chose to suffer affliction with God's people rather than ―to enjoy the passing
pleasures of sin‖ (Heb. 11:25). Daniel chose or ―purposed‖ not to ―defile himself with the portion of the king‘s
delicacies‖ (Dan. 1:8). Jesus chose to maintain His faith connection with His Father and ―resisted to bloodshed‖ (Heb.
12:2–4). What an example this presents for us to follow by faith! (1 Pet. 2:21–25). The promise comes to us that we
―may be partakers of the divine nature, having escaped the corruption that is in the world through lust‖ (1 Pet. 1:4).
16. Does Christ promise to transform our sinful lives through faith?
ANS. The gospel proclaims that God not only forgives our sins (justifies) but also ............... our lives (sanctifies)
through faith (Rom. 5:1, 2; 12:2).
Both justification and sanctification are based on faith alone, not by works (Acts 26:18). Works inevitably result from
a life of faith (James 2:14–17). The relationship among faith, justification, sanctification and works is expressed by
one writer thus, ―God requires the entire surrender of the heart before justification can take place; and in order for man
to retain justification, there must be continual obedience, through active, living faith that works by love and purifies
the soul‖ (White, E.G. 1979. Faith and Works, p. 100).
God emphatically declares that the saved will have experienced both justification and sanctification through faith; in
other words, their relationship with Christ has been maintained (they continually realise what Christ has done for
them). Notice the divine comment, ―He who is unrighteous—let him be unrighteous still, and he who is filthy—let
him be filthy still, and he who is righteous—let him be declared righteous still, and he who is sanctified—let him be
sanctified still‖ (Young, R. 1898. Young's Literal Translation of the Holy Bible, revised edition, on Rev. 22:11; cf.
Rev. 14:12).
17. What revolutionary idea does the gospel proclaim?
ANS. God calls on us to overcome sin through faith, even ―bringing every ........... into captivity‖ (Gal. 5:16; 2 Cor.
10:5).
Christ assures us of His enabling grace. ―The converting power of Christ changes the heart, refining and purifying the
thoughts‖ (White, E.G. 1967. In Heavenly Places, p. 164). Again we are reminded that ―God will not suffer one of His
true hearted workers to be left alone to struggle against great odds and be overcome. He preserves as a precious jewel
everyone whose life is hid with Christ in God‖ (White, E.G. 1961. Our High Calling, p. 322). The principles of His
kingdom continually control our actions (James 4:7; 1 John 3:9; 5:4). Our surrender to Christ at conversion is
continued moment by moment as we realise what Christ has done for us; our allegiance is complete and we will be
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kept from falling (Phil. 4:13). In this condition we are regarded by God as ―faultless‖ (Jude 24; Rev. 14:5). The gospel
challenges us to give glory to God by demonstrating to the world that faith works a marvellous transformation in the
life (Rev. 14:6).
ANSWERS TO QUESTIONS
1. soon
2. preached
3. a) blood b) Lamb c) laying d) faith e) putting off f)
sickness g) love h) cut off
4. all, gift
5. a) — b) liberated c) faith d) love e) — f) vengeance
g) kingdom
6. glorified
7. a) come b) faith
8. —
9. a) transformed b) glory c) light
10. Creator
11. —
12. overcomer
13. likeness
14. drawn away
15. not bear
16. transforms
17. thought
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7. THE LAW AND THE GOSPEL
In the last lesson we examined the gospel as it is taught in both the Old and the New Testament. In this lesson we wish
to build on this knowledge and examine the relationship between the Law and the Gospel. We discovered that there
are many versions of the gospel abroad in the world today. As a result of our investigations of the Scriptures, many of
these uncertainties disappeared. Similar uncertainties also surround the Law.
In many societies the moral framework present is woven about the principles of the Ten Commandments. It has been
asked whether these moral principles originated with God or with man; many believe that the moral framework we
see in our world today is the result of evolutionary processes. The human race is the product of evolution, it is
claimed, and the race is now in the position that it can control the evolutionary process. Then, too, it is commonly held
that in the Christian era the fourth commandment has been changed. The argument is that the time element mentioned
in this commandment is ceremonial and was thus done away with at the cross. Still others hold that the fourth
commandment does not correctly hold a place in the moral law, as it is without moral content. Certainly, God is not
the author of confusion. We are reminded in the Scriptures themselves, ―For God is not the author of confusion but of
peace, as in all the churches of the saints‖ (1 Cor. 14:33). There is indeed a glorious unity in the Scriptures which
sweep away uncertainties. In this lesson we will observe the unity between the Law and the Gospel.
The Law and Sin
In this section we will:
● Outline the origin and nature of sin.
● Highlight the principles of God‘s government.
● Indicate the everlasting nature of God‘s Law.
1. Where did sin originate?
ANS. In heaven or ―the holy ............ of God‖ (Ezek. 28:14, 15).
All of the higher orders of beings created by God were made with the power of choice. In heaven the most prominent
or ―anointed cherub‖ was none other than Lucifer (Isa. 14:12). He was a mighty angel who was honoured above all
other created beings (Ezek. 28:13, 14). Pride arose in Lucifer‘s mind and he determined to challenge the principles of
God‘s government in an attempt to gain more responsibility and power (Isa. 14:13, 14). In Revelation 12, verse 9, we
are reminded that Lucifer or Satan (as he was called in his fallen state) and his angels were cast out of heaven on
account of their disloyalty.
2. What is a Bible definition of sin which involves the Law?
ANS. Sin is ―..................‖ or ―the transgression of the law‖ (1 John 3:4 NKJV & KJV).
To sin is to act as one who does not recognise the existence of law (Ps. 119:172; 1 John 5:17; ―disobedient to,
uncontrolled by, law‖—Turner, G.W. ed. 1987. The Australian Concise Oxford Dictionary, p. 607). Since sin
originated in heaven (Isa. 14:12–14; Rev. 12:7–9), it follows that the great principles enunciated in the Law of God
were in existence there too. Other illuminating texts which define sin indicate that it encompasses failure to do good,
failure to exercise faith, or disregard for the revealed will of God (e.g., Matt. 12:30; John 16:9; Rom. 14:23; James
4:17). Sin indicates a broken relationship (1 John 3:6, 9).
3. What aspect of the Law did Lucifer disobey in heaven?
ANS. Lucifer coveted the position of God or wished to ―be ......‖ Him (Isa. 14:13, 14).
Isaiah chapter 14 is a proverb or a short, concise statement made by God against the king of Babylon who was
controlled by Satan. Here Satan is revealed as a glorious being. He coveted and wished to seize God‘s power, glory
and honour. [Note: Satan uses human agents to do his bidding. To illustrate, the apostle Peter was, on one occasion,
used by Satan to tempt the Lord Jesus. Peter suggested that Jesus should cease to entertain ideas of suffering and
dying for sinful mankind. Jesus ―turned and said to Peter, ‗Get behind Me, Satan! You are an offence to Me, for you
are not mindful of the things of God, but the things of men.‘‖(Matt. 16:21–23)].
4. What do Bible writers indicate is the function of the Law?
ANS. The function of the Law is to point all to the standard of behaviour acceptable to God or, in other words, to
bring ―the .............. of sin‖ (Rom. 3:20; 7:7).
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The Law condemns the sinner and drives the penitent individual to the foot of the cross for pardon and power to do
what the Law demands. The Scriptures assure us that God is like an earthly father yearning to receive us as wayward
children (Luke 15:20–24).
5. What are the basic principles which underlie the Law of God?
ANS. Love to God and ...... to mankind (Matt. 22:36–40; John 15:10–14).
The first four commandments express our love to God. Love to God is a principle consistently emphasised in the Old
Testament (Deut. 6:5; 10:12; 30:6). The last six commandments express our duty to love our fellow men (Lev. 19:17,
18). The principle of love is, indeed, found in the heart of the Ten Commandments (Exod. 20:6). The apostle Paul
summarises this great truth in Romans 13, verse 10, in these words: ―Love does no harm to a neighbour, therefore
love is the fulfilment of the law‖. It becomes evident that since God is love (1 John 4:8), the principles underlying the
Law of God are eternal as God is eternal.
6. Were the principles of the Ten Commandments understood before their formal proclamation?
ANS. Yes!
It is significant to note, from the accompanying list, that all of the principles summarised in the Ten Commandments
were known to mankind from the beginning. They expressed the will of God for mankind. These principles were not
simply for the Jews, but for the entire human race. Notice these principles:
i) God is the only true god (Gen. 15:7; 35:1–4; Exod. 3:6, 14, 15; 5:3; 12:12).
ii) Images are not to be made or worshipped (Gen. 35:1–4).
iii) God‘s name is to be honoured, not profaned (Gen. 25:32, 33; Heb. 12:16; Exod. 5:2; 14:18, 27).
iv) The Sabbath, the seventh day of the week, is holy (Gen. 2:1–3; Exod. 16:22–28).
v) Honour is due to our parents (Gen. 9:21–25; 28:6–9).
vi) Murder does not represent God‘s way (Gen. 4:8–11; 9:5, 6).
vii) Adultery and relationships outside marriage are not the way of love (Gen. 16:3–5; 34:2, 27, 31; 39:7–9; 49:4).
viii) Stealing is an unloving act (Gen. 31:30, 31).
ix) Falsehoods misrepresent God‘s ways (Gen. 12:12–20; 20:5–7, 9; 27:11–13).
x) Covetousness is the root of much evil (Gen. 3:5, 6; 6:1–3, 5, 6; 27:4, 27–29, 32, 33).
7. When was the Law of Ten Commandments formally given to the human race?
ANS. The Ten Commandments, written on the tables of stone by the finger of God, were formally given to man
during the sojourn of the children of Israel at Mount ........ (Exod. 31:18).
The Ten Commandments were given in a formal manner on Mount Sinai, but the principles were understood by the
inhabitants of the earth before that time. God‘s Ten Commandments were of such significance that He wrote them
with His own finger. Moses broke the first set of stone tablets signifying his displeasure at the wanton disregard by the
Israelites of God‘s presence on the Mount (Exod. 32:19). God promised, however, to renew His covenant with Israel.
Moses was commanded to fashion a second set of stone tablets, in contrast to God providing the first, but God still
wrote the Ten Commandments on the second set of tablets with His finger (Exod. 34:1,28). It is significant to notice
that the giver of the Law was Jesus Christ Himself (Mal. 3:1; Acts 7:38; 1 Cor. 10:4). Therefore, any change in the
Law could only come from Christ.
8. What statement did Christ make regarding the perpetuity of the Law?
ANS. Nothing will be changed in God‘s Law until heaven and earth ...... away (Matt. 5:18).
It is evident the Law of God is as changeless as God Himself. The Scriptures declare, ―For I am the Lord, I do not
change‖ (Mal. 3:6). The Law of God is the basis of His ―covenant‖, ―testament‖, or ―will‖ (Exod. 25:16; Heb. 9:4, 15;
Rev. 11:19; Turner, G.W. ed. 1987. The Australian Concise Oxford Dictionary, p. 1174). A will cannot be changed
after the death of the person who made it (the ―testator‖). Now Christ by His death established His will with the
Christian church, just as His will was established with the Old Testament church by the death of animal sacrifices. His
agreement with the Christian church is sometimes called the ―new covenant‖, but it is also termed the ―everlasting
covenant‖. This agreement is a promise that through faith the believer will be enabled to keep God‘s law and, as a
consequence, receive an eternal inheritance (Heb. 9:16–22).
The Law and God’s Character
In this section we will:
● Emphasize that the Law of God tells us what God is like.
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We have already noticed that the essence of the Law is love, which is also the central aspect of God‘s character and of
the gospel. It has been said that the Law of God is a ―transcript‖ or a recorded copy outlining the nature of God‘s
character. The Law of God contains two inseparable aspects: love to God and love to man (Matt. 22:36–40).
9. What are some of the other aspects of God‘s character which are also features of the Law?
ANS. a) Repository of the Truth (John 14:6; Ps. 119:142).
b) Righteous (1 Cor. 1:30; Ps. 119:172).
c) Holy (Isa. 6:3; Rom. 7:12).
d) Love (1 John 4:8; Matt. 22:37–40).
e) Perfect (Matt. 5:48; Ps. 19:7).
f) Good (Luke 18:19; Rom. 7:12).
g) Just (Deut. 32:4; Rom. 7:12).
h) Pure (1 John 3:3; Ps. 19:8).
i) Unchangeable (James 1:17; Matt. 5:18).
10. What other feature possessed by God is shared in common by the Law?
ANS. God and the Law stand ........... (Dan. 7:14; Isa. 9:6; Ps. 111:7, 8).
It becomes evident that the Law of God is the standard by which the life of all is measured, for it expresses the
perfection and fullness of God Himself. The Law reveals to mankind the defects in his character and points the sinner
to God for salvation. This salvation can be accepted only through faith. The Christian can live victoriously day by day
only by faith.
The Law and the Sanctuary
In this section we will:
● Indicate that the Ten Commandments are the basis of God‘s covenant or agreement with mankind.
● Emphasize that justice (represented by the Law) cannot be separated from mercy.
11. Where was the Law kept?
ANS. In the ark of the .............. (Exod. 25:16; 40:20; Heb. 9:4).
In contrast to the Law of God which was placed in the ark, the Law of Moses (the ceremonial law) was placed in ―the
side of the ark‖ (Deut. 31:24–26 KJV). The ark of the testimony or testament was also known as the ark of God or the
Ark of the Covenant. It was called the ark of the testimony on account of the Ten Commandments or God‘s will being
located therein (Exod. 25:16; 31:18; 40:20; Deut. 10:2, 5). The Ten Commandments were the basis of the covenant or
agreement that God made with the Israelites (1 Kings 8:9). It is significant to note that the ark of the testament or the
ark containing the tables of the testimony (Ten Commandments) was seen in vision by John the Revelator in heaven
during the last decade of the first century (Rev. 11:19). Whatever men may say, God‘s great principles stand intact in
heaven.
12. What does the Law measure?
ANS. God measures the character of the individual by His Law; it ......... all people (James 2:10–12).
The basis on which the lives of men and women will be assessed in the judgment, which is now in progress, is the
character of God or His Law. In other words, What have you done with Christ? When we realise how much Christ has
done for us, our allegiance will be entire and complete.
13. What significant structure was located above the tables of the Ten Commandments in the sanctuary?
ANS. The ........ seat (Exod. 25:21).
The Law of God represented justice and the mercy seat, above which God‘s presence was manifest, represented
mercy. The Law, which was first broken on this earth in Eden when Adam and Eve sinned, demanded the life of the
sinner (Gen. 3:3). When the blood of the Lord‘s goat was sprinkled on the mercy seat on the Day of Atonement, it
signified that the just demands of the Law were satisfied by the death of the substitute (Lev. 16:15, 16). This act
pointed forward to the time when the Lord, our Redeemer and Substitute, would make final atonement, or plead His
blood before the Father, for the sins of the penitent, and for those who have sinned ignorantly, not having understood
the complete requirements of God‘s commandments. Justice and mercy are satisfied and the principles of God‘s
government are shown to be above reproach.
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Grace and the Law
In this section we will:
● Emphasize that the function of the Law is to point us to Christ.
● Establish firmly the unchangeable nature of the Law.
The question of utmost significance to us today is whether the Law was done away at the cross with ―the coming of
grace‖.
14. What relationship do New Testament writers see between grace (free mercy) and the law?
ANS. Faith ................. or places the Law in the correct perspective (Rom. 3:31).
It is clearly evident that by doing the deeds required by the Law no one can be justified. The function of the Law is to
point to sin (Rom. 3:20). Through our knowledge of sin we are driven to the foot of the cross to seek our Saviour
(Rom. 5:20). There by faith we are justified and enabled to ―walk in newness of life‖. We are no longer slaves of sin,
but rather slaves of righteousness (Rom. 6:1–6, 18). It is God‘s purpose that we are brought into more perfect
obedience to divine law through daily association with Him through faith. Obedience flows from a day by day saving
relationship with Christ (1 John 3:6).
It is worthy to note, in the context of this question, that the covenant or agreement of grace was first made in Eden
(Gen. 3:15), and renewed to Abraham (Gen. 22:18). Of Abraham it is noted that he ―obeyed My voice and kept My
charge, My commandments, My statutes, and My laws‖ (Gen. 26:5). The covenant of grace was ―ratified‖ by the
blood of Christ.
15. What expression does the apostle James use to explain the relationship between the Gospel and the Law?
ANS. God‘s Law is a law of ........... (James 1:25).
God‘s law becomes a vehicle of liberty for it points the transgressor to Jesus Christ who can remedy our defects of
character. Through faith Christ also can give us victory over or liberty from sin (Titus 3:5–7). In this relationship with
God, we have great assurance of salvation.
The gospel brings us to obedience of the Law through faith. These same truths were expressed in majestic terms by
David after Nathan the prophet acquainted him concerning his transgression of the Law (Ps. 51:7–14). One writer has
expressed it thus, ―The law of Jehovah is the tree; the gospel is the fragrant blossoms and fruit which it bears‖ (White,
E.G. 1898. Advent Review and Sabbath Herald, vol. 75 (No. 14), p. 557).
16. What are we to understand by the expression that the person who believes will be saved?
ANS. Since the devils believe and tremble, genuine belief involves wholehearted confession of sin (―........... your
hands‖) and dependence on God for victory (―......... your hearts‖; James 2:14–19, 26; 4:7–10).
The belief which the Bible advocates leads to obedience of all God‘s requirements (James 1:22). Harmony with God‘s
law is what God requires now, as was required in Paradise. Obedience will be seen in the life as a love response to
God‘s great gift (1 John 5:1–5).
17. What was it, then, which was done away with at the cross?
ANS. Christ‘s sacrifice swept aside the condemnation brought by sin (Col. 2:14; Eph. 2:15).
While this text commonly has been thought of as referring to the nailing of the ceremonial law to the cross (i.e., we
understand that the ceremonial law was abolished at the cross, for the ceremonies pointed to Christ who was to die in
our stead on the cross), the context of the text indicates that the following interpretation is based on sounder
arguments. These arguments do not undermine the view that the ceremonial law ceased to have relevance after the
cross.
The key to understanding the texts noted above is Colossians 1, verse 20. Christ has ―made peace through the blood of
His cross‖. By this act He erased the condemnation of the moral law in general. Notice how one translation puts it,
―erasing the record that stood against us with its legal demands. He set this aside nailing it to the cross‖ (Col. 1:14
NRSV). The apostle Paul was attempting to illuminate the Colossian believers‘ understanding concerning the
significance of God‘s moral law, including the Sabbath, in light of the cross. The Christian church was not to be
encumbered with ritualism borrowed from the Jewish economy. The Sabbath rest, as understood in the light of the
cross, is what Paul is urging the believer to enter (Heb. 4:9; Richardson, W.E. 1997. Ministry, May, pp. 13–15, 29).
He was not advocating the discontinuance of the Sabbath; indeed, he claimed, among other things, that he was
47
blameless in his Sabbath-keeping (Acts 28:17)!
18. How emphatically has God declared that the precepts contained in the Ten Commandments are changeless?
ANS. God declares that fitness for heaven is achieved through faith and leads to obedience or the ........... of the
commandments (Rev. 14:12)
The commandments here referred to are clearly identified in Revelation 14, verse 7, in the following words, ―worship
Him who made heaven and earth, the sea and springs of water‖. It is noticed immediately that this phrase is taken
from Exodus 20, verse 11. Significantly, this verse is from the heart of the fourth commandment, which of all the ten,
is the one especially disputed. The fourth commandment is a bulwark against the theory of evolution, which has swept
the world into unbelief as to the adequacy of the biblical record. God is here pointing us back to Eden, to our Creator
and to our Redeemer Jesus Christ. A Redeemer who is not also the Creator is unable to give rise to the new birth or
the new life experience which the Bible speaks about. As a reminder of the ability of God not only to create but to
recreate, God has set aside the seventh day as a memorial (Exod. 20:10–11; Exod. 31:13). This commandment also
asserts the equality of all mankind in that all, without distinction, are invited to worship God on this holy day. Thus,
the moral nature of this command is established and it is seen to form a bridge between those commandments which
relate to God and those which relate to our fellow men.
19. What additional evidence points to the perpetuity of the Ten Commandments?
ANS. The temple of God in heaven is seen to contain the ark of the testament or ............ (Rev. 11:19).
The ark is said to contain the covenant and it is in heaven. Significantly, the ark is here revealed in the time period
when the rewards of the saints and of the wicked are to be made known (v. 18). God in His mercy is directing our
attention to the sanctuary in heaven, to His holy Law and to the pathway of salvation. God‘s great original Law is in
heaven from whence comes also our salvation!
May we consider the Law of God and be able to say with the psalmist David,
Give me understanding, and I shall keep Your law;
Indeed, I shall observe it with my whole heart.
Make me walk in the path of Your commandments,
For I delight in it.
Incline my heart to Your testimonies, and not to covetousness.
(Ps. 119:34–36).
Great peace have those who love Your law,
And nothing causes them to stumble.
Lord, I hope for Your salvation,
And I do Your commandments.
My soul keeps Your testimonies,
And I love them exceedingly.
I keep Your precepts and Your testimonies,
For all my ways are before You. (Ps. 119:165–168).
ANSWERS TO QUESTIONS
1. mountain
2. lawlessness
3. like
4. knowledge
5. love
6. —
7. Sinai
8. pass
9. —
10. forever
11. testimony
12. judges
13. mercy
14. establishes
15. liberty
16. cleanse, purify
17. —
18. keeping
19. covenant
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8. MERCY AND JUSTICE
Mercy is another term for kindness, graciousness, tenderness, pity or forbearance. This quality is held in high regard
by human beings almost everywhere. Of all the stories in this world, the story of salvation has no equal as regard the
mercy shown by God. If men and women could grasp the simple fact that God risked eternity for the salvation of our
rebellious world, there would be an outpouring of love towards others as well as towards God.
Mercy is one of the outstanding qualities of God, but not the only quality (Exod. 34:6, 7). Mercy without justice
would open heaven‘s gate to all, but this cannot be. Justice demands that holiness be found in all who would enter
there. The standard of holiness outlined is summarised in the Ten Commandments, which are in reality an expression
of God‘s character. In heaven, Lucifer (who became Satan) challenged the principles of God‘s government and hence
His character. The plan of salvation shows that mercy, justice and righteousness are the eternal characteristics of God
(Exod. 34:6, 7; Ps. 89:14; 97:2). These characteristics, together with a clear statement of the plan of salvation, are
evident as we examine the sanctuary, its symbols, and its message. The purpose of this lesson is to explore these
themes.
The Ark of the Testament
In this section we will:
● Review details concerning the location, structure and contents of the Ark.
● Highlight the spiritual lessons which come to us through the items contained within the Ark.
The ark of the Lord was termed the ―ark of the testimony‖ (Exod. 25:16, 21), the ―ark of his testament‖ (Rev. 11:19
KJV), or the ―ark of the covenant‖ (Deut. 31:24–26; Num. 10:33), owing to the fact that it contained the Ten
Commandments. These principles were written in stone and were known as the ―testimony‖ or will of God (Exod.
16:34); they were also referred to as the ―tables of the covenant‖ (Heb. 9:4).
1. What was the Ark of the Covenant or testimony like and where was it kept?
ANS. The ark was located in the ...... ...... place and was basically a box made of wood and overlaid with ......
(Exod. 25:10–12; 26:33, 34).
The ark was made of shittim wood, a very durable wood found in Sinai, and overlaid with gold. The chest was
covered with a lid termed the mercy seat, which was made of pure gold and hinged with golden hinges (Whiston, W.
circa 1936. The Life and Works of Flavius Josephus, p. 98). Now at the ends of the mercy seat were cherubim of
beaten gold. The sacred ark was carried on poles threaded through rings located at the ends of the ark.
2. What appeared above the mercy seat and between the cherubim?
ANS. God‘s ....... was manifest above the mercy seat (Exod. 25:22; 1 Sam. 4:21, 22).
The symbol of God‘s presence, or the Shekinah (―from the Hebrew root shakan which means to dwell in a tent‖—
Hardinge, L. 1991. With Jesus in His Sanctuary, p. 257), was manifest above the mercy seat. On account of this
display of glory, the cherubim were known as the ―cherubims of glory‖ (Heb. 9:5). The reference to the cherub refers
one‘s mind to the description given by Ezekiel. The prophet reminds us that Lucifer was the cherub which ―covered‖,
or who had the highest position of all created beings (Ezek. 28:14). His task was to reveal the ―glory‖ or character of
God. Instead, he misrepresented His character before the hosts of heaven. So today, the faithful angels have a vital
part to play in the plan of salvation. They bring human minds to regard God‘s law, His mercy and His character in the
correct way, and lead all to worship Him in reverence.
3. What items were contained in the ark?
ANS. The tables of the ....., a pot of ........ and Aaron‘s ..... which budded (Heb. 9:4).
The ark contained symbols of God‘s unchangeable character and redemptive power (tables of stone), His creative,
saving and sustaining power (manna), and His creative, transforming and guiding power (Aaron‘s rod).
4. For what purpose did God give the law?
ANS. a) To give a .............. of sin (Rom. 3:20).
b) To indicate the standard which God will use in the judgment. We are ―......... by the law‖ (Rom. 2:12).
While it is true that the Ten Commandments were given in a glorious display of grandeur at Sinai (Exod. 19:16–19), it
49
is also true that the principles enunciated in the law were known by mankind since Eden. A careful comparison of the
features of the law with the description of the character of God indicates that the law is, in fact, a transcript of God‘s
character. This can be illustrated by reference to a sample of texts (one text refers to the law, the other describes God‘s
character) as follows: God or the law is love (1 John 4:8; Matt. 22:37–40), truth (John 14:6; Ps. 119:142), righteous (1
Cor. 1:30; Ps. 119:172), holy (Isa. 6:3; Rom. 7:12), perfect (Matt. 5:48; Ps. 19:7), good (Luke 18:19; Rom. 7:12), just
(Deut. 32:4; Rom. 7:12), pure (1 John 3:3; Ps. 19:8), and unchangeable (James 1:17; Matt. 5:18). The law, then,
focuses on God‘s character and invites the believer to seek a close relationship with the giver of the law, Jesus Christ
(James 4:12).
5. What then is the description of sin involving the law which is given in the Bible?
ANS. Sin is ―..................‖ or ―the transgression of the law‖ (1 John 3:4 NKJV & KJV).
When we transgress the law or operate as though there is no law, we commit sin. As a consequence of sin entering
this world, disease, deformity, deficiencies and the like made their appearance, but no personal guilt comes because
we suffer these consequences. This is clear from Jesus‘ discourse with His disciples recorded in John 9, verses 1 to 3.
One of the effects of Adam‘s sin is that human nature is fallen or is predisposed towards committing sin (Rom. 5:12,
14; White, E.G. 1950. The Great Controversy, p. 33; White, E.G. 1958. The Story of Patriarchs and Prophets, p. 61).
Without divine help we cannot resist these tendencies; we need a Saviour. Our ultimate destiny is decided by our own
choice: Will we choose to have a day by day saving relationship with Christ? This is made abundantly clear in Ezekiel
18, verse 20, ―The soul who sins shall die. The son shall not bear the guilt of the father, nor does the father bear the
guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be
upon himself.‖
6. What did the manna in the ark symbolise?
ANS. It pointed to Jesus the giver of both spiritual and temporal food. Jesus claimed to be ―the ....... of life‖ (Exod.
16:23–34; Matt. 6:11; John 6:31–35).
The account of the giving of manna related in Exodus 16 is informative. The children of Israel complained of
scarceness of food in the wilderness, particularly of the type they were accustomed to in Egypt (v. 3). God provided
them with temporal food of the type best suited to ensure physical health. However, through providing the manna He
designed to teach valuable spiritual lessons. No manna was given on the Sabbath; on this day especially, God
provided spiritual nourishment. The seventh-day Sabbath is meant to be a reminder of the ―rest‖ or salvation or
spiritual nourishment which can be found in Jesus Christ (Heb. 4:4–10). Some of the children of Israel broke the
Sabbath day by going out to collect manna in the morning. God was disappointed at their rebellious attitude. They
lacked faith in God‘s instruction on the one hand and failed to enter His ―rest‖ or salvation on the other. Nevertheless,
God showed His abundant mercy by pardoning them and then sought to cement the central truths in their minds
through placing the manna in the ark, i.e., God is able not only to supply physical food, but spiritual food as well. To
enable these lessons to be constantly before them, the pot of manna was placed in the ark before the tables of stone.
Jesus‘ account in John 6 of the manna pressed these lessons home, and especially emphasised the spiritual aspects of
the symbolism of the manna. Ancient Jewish manuscripts declared concerning the Messiah, ―As the former redeemer
[Moses] caused manna to descend, ... so will the latter Redeemer [the Messiah] cause manna to descend‖ (Soncino,
ed. Midrash Rabbah, p. 33, quoted in The Seventh-day Adventist Bible Commentary, 1956, vol. 5, p. 966). Jesus
declared that He was the bread or manna from heaven and, by His example, upheld the Sabbath, the symbol of His
creative and redeeming power.
7. What did the rod in the ark symbolise?
ANS. The rod symbolised........ power (Exod. 17:9).
Both Moses and Aaron possessed rods (perhaps meaning a shepherd‘s crook), and later we are informed that there
was a rod for each tribe (Num. 17:2). When Moses first entered on the errands of God to act as a deliverer of the
children of Israel, he took his rod which was termed the ―rod of God‖ (Exod. 4:20). This same rod was used in the
smiting of the rock (symbolising Christ) to bring forth water (Num. 20:11). In the account before us in Numbers
chapter 17, God vindicated His priesthood by bringing life out of Aaron‘s dead almond stick in preference to the
others‘ sticks presented before Him (Num. 17:8). The stick bore leaves, flowers and fruits. These symbols were also
found on the seven-branched candlestick (Exod. 25:32–34). The lessons conveyed by the symbolism of the rod are
that God‘s transforming power can take possession of and change a person‘s life to bring forth the fruits of
righteousness (just as the dead rod of Aaron came to life and bore fruit), and that God is in control of the affairs of
men. The rod is an indicator of the shepherd‘s presence (Ps. 23:4). His followers are His agents to do His bidding.
Through the agency of the Holy Spirit, we will be enabled to bear fruit to the glory of God.
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Mercy
In this section we will:
● Focus on God‘s mercy symbolised by the mercy seat located on the Ark.
● Emphasize that mercy is basic to the character of God and the plan of salvation.
Going back to the ark of God, let us consider briefly the significance of the mercy seat above which God‘s presence
was manifest.
8. What did the mercy seat symbolise?
ANS. God‘s .................... (Heb. 4:16).
―The blood-soaked mercy-seat was the central throne of the Skekinah, or presence of the gracious and merciful God,
and the goal and focus of His saving activity. Over it Jehovah presided‖ (Hardinge, L. 1991. With Jesus in His
Sanctuary, p. 190). The term ―mercy seat‖ is a derivative of the root word for atonement. The mercy seat may hence
be regarded as the means to bring the blood of the sacrificial victim as close as possible to God on the Day of
Atonement (Encyclopaedia of Religion and Ethics, 1971, vol. 5, p. 656). The mercy seat signified ―that although death
was the penalty for transgressing the law, mercy came through Jesus Christ to pardon the repentant, believing sinners‖
(White, E.G. 1955. Sons and Daughters of God, p. 66). God‘s throne in heaven is pictured as surrounded with a
rainbow (Rev. 4:3). The rainbow is a symbol of the ―righteousness of Christ‖. What a comfort it is to know that the
symbol of God‘s faithfulness surrounds the throne.
9. How and by what means do we come to God‘s throne?
ANS. We are to come with confidence or ......... to God in prayer (Heb. 4:16; Eph. 6:18).
Each morning and evening at the time of the continual burnt offering, which symbolised Christ‘s continual atonement,
the incense was renewed on the altar of incense (Exod. 30:7,8). The continual ascension of the incense represented the
continual availability of the intercession of Christ on behalf of sinners. The people customarily prayed outside the
temple at this time of day (Luke 1:10). In the heavenly sanctuary the prayers of the saints are symbolised as
accompanied by fragrant incense (Rev. 8:3, 4). All our prayers are to be presented to God in the name of our precious
Redeemer (John 16:23). No strange incense, representing the righteousness of man, was tolerated in the earthly
sanctuary (Exod. 30:9). In this sanctuary it was taught, through symbolism, that the safe entry of the high priest into
the most holy place could be made only as the mercy seat was covered with fragrant incense (Lev. 16:13). The prayers
of the earnest will open the doors of God‘s mercy in the heavenly sanctuary, because they are made acceptable or
fragrant with the righteousness of Christ. ―When you look to his throne, offering up your penitence, praise, and
thanksgiving that you may perfect Christian character, and represent Christ to the world, you abide in Christ, and
Christ abides in you; you have peace that passes all understanding.‖ (White, E.G. 1892. Advent Review and Sabbath
Herald, vol. 69 (No. 49), p. 621).
10. When did God‘s mercy come into active service in this world?
ANS. As soon as sin entered this world (Gen. 3:15).
God‘s plan of salvation was implemented as soon as mankind sinned. Jesus came to ―seek and to save that which was
lost‖ (Luke 19:10). In this respect, God sought out Adam and Eve in the Garden of Eden and offered them salvation
(Gen. 3:8, 9, 15). In addition to outlining the plan of salvation, God established the system of animal sacrifices with
Adam and provided a covering for the sinful pair (Gen. 3:11, 21). Thus, He graphically indicated that from henceforth
they must depend on Him to cover them with His righteousness, so that the shame of their nakedness would not be
evident (Rev. 3:18).
11. Will there be a time when God‘s mercy, as revealed in His offer of salvation, is no longer available?
ANS. Yes, the door of mercy (probation) closes just before Jesus comes. The words are spoken, ―He who is .........,
let him be unjust still‖ (Rev. 22:11, 12).
When Jesus‘ pre-advent judgment ministry ceases, He stands up (Dan. 12:1), and declares that the destiny of all is
forever fixed. The text then states that Jesus will come ―quickly‖ and comes to give every person his just reward. Our
God is merciful. For Him to close the door of mercy, and to allow those who have chosen to reject His mercy to die is
described in the Bible as God‘s ―strange act‖ (Isa. 28:21). Yet, even in the destruction of the wicked, God exercises
mercy. The wicked would be unhappy in the presence of the saints in heaven.
12. How fundamental is the quality of mercy to God?
ANS. Mercy flavours all His acts. God is ―...... in mercy‖ (Ps. 145:8, 9; Eph. 2:4).
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The mercy of God is declared to be from everlasting to everlasting (Ps. 103:17); in other words, it is fundamental to
God‘s character. Even though this is true, it does not follow that God will offer the rejecters of His grace a second
chance of salvation after death. Nowhere in the Bible is this doctrine taught. There is a great danger in trifling with
God‘s mercy. The Bible emphatically declares, ―Today, if you will hear His voice, do not harden your hearts‖ (Heb.
4:7).
13. Are there conditions to receiving God‘s mercy?
ANS. Yes! Mercy is offered to any person who.............. and ............ his or her sins (Prov. 28:13).
The Scripture is here speaking of sincere, heartfelt confession of our shortcomings before God. This humbling of
ourselves before God, the heartfelt and ready confession of our faults, is the first condition of acceptance (Ps. 34:18).
There is no attempt to belittle our fault or to excuse ourselves before God. Such confession only is acceptable to God,
as shown by the experiences of Pharaoh and Judas. Confession should always be of a specific nature referring to
particular sins (Lev. 5:5; Acts 26:9–11). Following sincere repentance sincere reformation comes. Otherwise, we deny
the sincerity of our confession (Heb. 12:3, 4). Such reformation is achieved through daily reliance by faith on the
strength which God freely gives (1 Cor. 10:13).
Justice
In this section we will:
● Focus on God‘s justice symbolised by the tables of Ten Commandments held in the Ark.
● Emphasize that justice is basic to the character of God and the plan of salvation.
The mercy seat was located above the law of God indicating that both mercy and justice are necessary components of
salvation. God‘s justice is tempered with mercy. The sanctuary teaches us that God is not a vengeful God, but is
merciful and longsuffering. In this section we will investigate some of the highlights of God‘s justice.
14. Is justice a fundamental characteristic of God?
ANS. Yes! (Ps. 89:14).
The psalmist declares that mercy and justice cannot be separated from one‘s concept of God. Jeremiah asserts that
with God is the habitation or dwelling place of justice (Jer. 50:7). Both mercy and justice are entwined with love.
15. When was God‘s justice initially challenged?
ANS. Lucifer challenged God‘s just allocation of.............. in Eden, and prior to this he challenged God‘s
delegation of authority in heaven (Gen. 3:5; Isa. 14:12–14).
Lucifer claimed that there was a defect in God‘s character, a defect in His justice. After Lucifer fell, he maintained
that mercy and justice cannot coexist for he maintained that it was impossible for God to forgive anyone who broke an
absolute set of standards (the law).
16. What final statement will all inhabitants of the worlds make?
ANS. a) The righteous declare, ―...... and true are Your ways‖ (Rev. 15:3).
b) The wicked, including Satan, bow the ...... to God acknowledging His justice (Rom. 14:11; Phil. 2:10, 11;
Isa. 45:22–25).
The acknowledgment of the justice and mercy of God by all ensures that sin will not arise the second time (Nah. 1:9).
By acknowledging God‘s justice, all admit that the claims of God‘s law are just and that God provided the means to
meet its claims (He is merciful). Satan‘s accusations against God in heaven and on earth have been forever shown to
be false. It is the mingling of mercy and justice which brings eternal ―stability to the government of God. It is the
mingling of judgment and mercy that makes salvation complete. It is the blending of the two that leads us as we view
the world‘s Redeemer, and the law of Jehovah, to exclaim, ‗Thy gentleness hath made me great‘‖ (White, E.G. 1895.
Advent Review and Sabbath Herald, vol. 69 (No. 49), p. 621).
17. How is God‘s justice demonstrated in our world?
ANS. a) God‘s justice is demonstrated in that Jesus came to this world to show that God‘s requirements could be
kept. Christ was ―in ..... ......... tempted as we are‖ (Heb. 4:15).
Jesus plainly taught in Matthew 5, verse 17 that, ―I came not to annul [the law or the prophets], but to fulfil‖ (Green,
J.P. 1987. A Literal Translation of the Bible). In other words, Christ made the meaning of the law and prophets clearly
52
evident (e.g., Matt. 5:21–22, 27–28, 31–48; 19: 16–21; 22: 35–40; 24:14–20). He came to strip away the traditional
meanings which had been placed about it (Matt. 15:3, 6). In this way He exposed the message of the Scripture in its
simplicity and beauty. Paul forcefully expands on this meaning in his letter to the Romans where he puts the following
proposition, ―Do we then make void the law through faith? Certainly not! On the contrary, we establish the law‖
(Rom. 3:31). To ―establish‖ means to ―put the law in the right perspective‖. Jesus came in the ―likeness of sinful
flesh‖ and lived a life without sin in this world, thus perfectly fulfilling the law‘s demands (Seventh-day Adventists
Believe ... 1988, pp. 46–47). Through this means He is able to offer all of us salvation; all who confess and forsake
their sins through Christ will be offered eternal life at His second coming. Through this means He demonstrated that
Satan‘s charges were false; mercy and justice were shown to be coexistent and compatible features of God‘s character
and government. God was vindicated by the resurrection of our Lord.
b) God‘s justice is demonstrated in that He has provided the means for all who exercise faith to be justified
(Rom. 3:28) and to gain the victory over the power of sin as He gained the victory. He always provides a
―way of .........‖ (1 Cor. 10:13).
The centuries old lie that we can be saved in sin rather than from sin is held by many in the Christian church today.
Satan perpetrated this lie in Eden when he claimed that a small act of disobedience would not cost eternal life (Gen.
3:3–5). One of the clearest statements in all Scripture is that spoken of by the angel announcing Christ birth. He said
Jesus ―will save His people from their sins‖. (Matt. 1:21). Jesus will not perform a miracle to transform our character
when He comes, the work of transformation must be done during this life or not be accomplished at all. The promises
of the Bible are to those who, through faith, overcome through the power of the Holy Spirit (Rev. 3:21).
The Scriptures speak of victorious living through Christ (1 Cor. 15:57). This victory is obtained through faith, and the
same faith which justifies also sanctifies. One writer has expressed it thus, ―God requires the entire surrender of the
heart, before justification can take place; and in order for man to retain justification, there must be continual
obedience, through active, living faith that works by love and purifies the soul‖. ―It is by continual surrender of the
will, by continual obedience, that the blessing of justification is retained‖ (White, E.G. 1958. Selected Messages, vol.
1, pp. 366, 397). This journey of faith the genuine Christian commences at conversion (1 John 5:4). Those who
continue to have this faith relationship will be saved (Rev. 14:12). ―If we were defective in character, we could not
pass the gates that mercy has opened to the obedient; for justice stands at the entrance, and demands holiness in all
who would see God‖ (White, E.G. 1892. Advent Review and Sabbath Herald, vol. 69 (No. 49), p. 622). The
demonstration that God‘s law can be obeyed through faith effectively proves that the law of God has not been
abolished, as is claimed by Satan and his agents today. God is vindicated in His faithful children.
c) God‘s justice is demonstrated in that He has given a clear indication of the ............ used in the judgment
and the timetable of the judgment (1 John 3:4; Rom. 2:12; Dan. 8:14).
In the sanctuary erected in the wilderness, the law was central to the operation of the plan of salvation there enacted. It
was the unchanging standard which pointed out the nature of sin with exactitude. At the yearly service, the blood
records of the confessed sins of the believers, which had accumulated in the sanctuary, were ceremonially removed
(cleansing of the sanctuary). Each person was to examine their lives carefully against this standard. For these reasons
the ark containing the law was called the ark of the testimony. In the sanctuary in heaven, we also have revealed
God‘s unchanging standard which is used in the antitypical Day of Judgment (Rev. 11:19). God‘s timetable for the
cleansing of the sanctuary in heaven is outlined in Daniel chapters 8 and 9 and will be the subject of a separate lesson.
18. In the earthly sanctuary services, through what ritual was it demonstrated that the just demands of the law had
been met fully?
ANS. The just demands of the law were satisfied on the Day of Atonement when the blood of the Lord‘s goat was
sprinkled on and before the........ seat and the record of confessed sins was removed from the sanctuary (Lev.
16:15, 20, 21).
When an individual came to the sanctuary making genuine confession for sin, the person‘s guilt was removed
(justification occurred). The confessed sins of specified persons, representing transactions of faith, were transferred to
the sanctuary (Lev. 4:1–7, 20, 26; using sins of ignorance as an example, the blood was sprinkled in the holy place in
order for atonement to be made). The individual had assurance of salvation, for the confessed sins were in God‘s care,
safe from the accuser of the brethren. This record can also be seen to contain a record of God‘s forgiving acts. In
terms of the plan of salvation, the individual was being saved and had nothing to fear, as long as the saving connection
with God was maintained. On the Day of Atonement, final atonement for the sins of the congregation was made (Lev.
16: 16, 20). This emphasised the fact that there was a day when probation will end for the believer and that God
wished the individual to so live that this day would not dawn unannounced. The day also represented the final drama
in the plan of salvation when the just demands of God‘s law, which demanded the death of the sinner, were shown to
53
be satisfied fully by the mercy of God shown in the death of Christ (Ps. 85:9,10). It was only on the Day of
Atonement that this transaction could take place, for it was then alone that the lives of both the dead and living could
be reviewed. This subject will be taken up again in future lessons.
ANSWERS TO QUESTIONS
1. most holy, gold
2. glory
3. law, manna, rod
4. a) knowledge b) judged
5. lawlessness
6. bread
7. God‘s
8. throne of grace
9. boldly
10. —
11. unjust
12. rich
13. confesses, forsakes
14. —
15. knowledge
16. a) Just b) knee
17. a) all points b) escape c) standard
18. mercy
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9. CLEANSING THE SANCTUARY
The term ―cleanse‖ in today‘s language conveys the idea that something is being set free from contamination or being
cleaned. In the Bible the word translated ―cleanse‖ may derive from a number of Hebrew words. Consequently, the
word ―cleanse‖ can also mean to remove sin or defect, to purify, to declare clean, to make or declare free or innocent,
to be counted righteous. The cleansing of the sanctuary is spoken about in depth in Leviticus chapter 16 and conveys
the meaning that the sanctuary is being declared clean. The day on which the cleansing took place was termed the Day
of Atonement, and is even today considered a high day by the Jews. It is referred to by them as ―Yom Kippur‖.
Now the Old Testament types and ceremonies not only had deep meaning for the Jews but they also pointed forward
and have meaning for all Christians. Some types pointed to the coming of the promised Redeemer, while others
pointed to the coming of the King in glory to proclaim an end to the reign of sin. It is important, then, that we notice
the ceremony which took place on the Day of Atonement in some detail, so that we may understand its application in
our own personal lives, and also gain a sense of its significance in God‘s plan of redemption which reaches to the end
of time. We intend to examine these aspects in detail in the next three study guides. The present lesson deals with the
historical aspects of this day, and thus lays a foundation for the lessons which follow.
The Penitential Days
In this section we will:
● Outline the events which preceded the ceremonies on the Day of Atonement (judgment).
● Highlight that these events have historical relevance to the period immediately preceding the time of the
investigative judgment and the coming of our Lord in glory.
The Jewish New Year, which is the seventh month of the ecclesiastical year, commenced with the observance of the
Ten Penitential days. The Day of Atonement was the climax of this special period. These ceremonies fall in what is
now our September or October. In 1844 it was October 22.
1. What special ceremonies were held on New Year‘s Day?
ANS. It was a day of .......... the silver trumpets and offering a special burnt offering (Lev. 23:24; Num. 29:1, 2).
Moses made two silver trumpets (Num. 10:2). These were to be blown at special times of solemnity or joy, as
specified by God. They were to remind the Israelites of the power of the Lord their God (Num. 10:10). There are
several biblical accounts where trumpets were blown in conquest (at Jericho and when the Midianites were
overthrown by Gideon). Those who went forward in faith, doing God‘s bidding at the blowing of the trumpets, saw
the deliverance of the Lord (Josh. 6:4, 5; Judg. 7:19–23).
2. What event followed the blowing of the trumpets?
ANS. The Day of.............. occurred on the tenth day of the seventh month (Lev. 23:27).
The blowing of the trumpets warned all throughout Israel that the Day of Atonement was approaching. This was a
most solemn day and was considered a day of judgment. The days preceding it were to be days of preparation. The
Talmud indicates that, in the week preceding this day, the high priest retired to a special room and engaged in prayer,
in an examination of his life, and to consider the meaning of the great event in which he was about to participate.
3. Does the Bible indicate that a loud sound would announce the soon coming of the antitypical Day of Atonement or
Judgment?
ANS. Yes, the first angel‘s message recorded in Revelation was announced with a ―...... voice‖ (Rev. 14:6, 7).
Today we are living in the antitypical Day of Atonement. The announcement that this time period was about to begin
commenced in earnest in the early 1800's. A world wide religious revival then occurred. It centred its message around
Revelation 14:6–12. The revival involved peoples from a great number of churches, representing different
denominations.
4. What special signs do the Scriptures indicate would herald the approach of this antitypical Day of Atonement or
Judgment?
ANS. Spectacular signs on earth and in the heavens. Specifically—
a) A time of great tribulation, in the years subsequent to the destruction of Jerusalem, would come but would
be.............. (Matt. 24:21, 22).
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For nearly three centuries the church suffered intermittently at the hands of pagan Rome, but in AD 538 began the
1260 years of supremacy of the papacy with its associated horrific persecution (Dan. 7:24–26; Rev. 11, 12). Intense
persecution did not continue right to the end of this prophetic period (1798).
b) The sun was to be darkened, the moon did not give her light, and the stars ...... from heaven in the days
after the tribulation ceased (Matt. 24:29).
Let us briefly notice the fulfilment of these signs:
Earthquake: ―Probably the most famous of all earthquakes is that which destroyed Lisbon on Nov. 1, 1755. ... The
main shock lasted six to seven minutes, an unusually long duration. ... Alexander von Humboldt stated that the total
area shaken was four times that of Europe. ... The Lisbon earthquake was remarkable for its effect in water. ... The
tsunami at Lisbon consisted of three large waves 15 to 40 ft. high. At Cadiz, Spain, it was 60 ft. high. It took the
tsunami 10 hr. to reach Martinique (3,740 mi.) where it was 12 ft. in height‖ (Encyclopaedia Britannica, 1961, vol. 7,
p. 848). This event set men thinking of the great day of God. Voltaire, the French philosopher, was ―profoundly
moved‖ by it, we are told. ―It was the last judgment for that region‖, he wrote. ―Nothing was wanting except the last
trumpet‖. Another writer speaking of the general mood said, ―The earthquake had all men thoughtful. They mistrusted
their love of the drama, and filled the churches instead‖ (Spicer, W.A. 1921. Our Day in the Light of Prophecy and
Providence, pp. 88, 89).
Sun and moon: The darkening of the sun and the unusual appearance of the moon occurred May 19, 1780
(commencing about 10 am) along the east coast of America. A report in the Memoirs of the American Academy of
Arts and Sciences (1785, vol.1, pp. 234–246) said, ―The extent of the darkness was very remarkable. ... From the
accounts that have been received, it seems to have extended all over the New England States. ... With regards to its
duration, it continued in this place (Boston) at least fourteen hours. ... The appearance and effects were such as tended
to make the prospect extremely dull and gloomy. Candles were lighted up in the houses; the birds having sung their
evening songs, disappeared, and became silent; the fowls retired to roost; the cocks were crowing all around as at
break of day; objects could not be distinguished but at a very little distance; and everything bore the appearance and
gloom of night.‖ It was widely held that ―the day of judgment was at hand‖ (Spicer, W.A. 1921. Our Day in the Light
of Prophecy and Providence, pp. 98, 99).
Stars: On November 13, 1833 one of the most remarkable meteoric displays appeared (compare the November, 1966
shower). Nearly the whole of North America, the West Indies, and Mexico observed the display. The heavens were
―Thick with streams of rolling fire; (there was) scarcely a space in the firmament that was not filled at every instant‖.
There were ―Almost infinite number[s] of meteors; they fell like flakes of snow‖. (Encyclopaedia Britannica, 1883,
vol. 16, p. 110). ―This shower is estimated to have furnished 200,000 meteors for a given station between midnight
and dawn, numbers of them brilliant and leaving a train.‖ The remarkable fact about this display is that ―we may truly
say that meteoric astronomy was born on Nov. 13, 1833, when the great Leonid shower appeared over America‖
(Encyclopedia Americana, 1961, vol. 18, p. 713). This Encyclopaedia goes on to describe the terror of the masses who
fully expected that ―the end of the world was about to come‖. A British writer recorded the impression made on the
public thus, ―In many districts, the mass of the population were terror-struck, and the more enlightened were awed at
contemplating so vivid a picture of the apocalyptic image—that of the stars of heaven falling to the earth as a fig tree
casting her untimely figs, when she is shaken of a mighty wind‖. Another writer declared, ―Everybody felt that it was
the Judgment, and that the end of the world had come‖. A similar but less spectacular display in Europe in 1866
served to bring the attention again to the certainties of the prophetic word (Spicer, W.A. 1921. Our Day in the Light of
Prophecy and Providence, pp. 109–111).
The signs commenced at the time specified (notice that Jesus stated the days of persecution would be cut short, Matt.
24:22), the signs appeared in the order given and the people‘s attention was directed to the word of God and the end of
the world. Coincident with these signs in the natural world, a worldwide religious movement began among students of
the Scripture from many churches urging that the coming of the Lord was near at hand. The religious world was astir
with the preaching conducted by the educated, the uneducated and even children. The preaching focussed finally on
the Bible‘s greatest time prophecy seeing its fulfilment in 1844 (Maxwell, C.M. 1985. God Cares, Vol. 2, pp. 353–
364).
The signs apparently were ‗natural‘ phenomena. They must be viewed against the backdrop of other prophetic
fulfilments clustering around 1844 and in terms of their impact on the people of the times (and not in terms of the
occurrence of similar events before or since). The significance of these events to the people living then was
remarkable, as it focussed their attention on the God of heaven, the salvation that He offers, and the certainty of His
promises. In the future, signs in the heavens and earth will herald the deliverance of God‘s people by the appearance
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of the Son of Man in the heavens (Rev. 16:17–21; White, E.G. 1950. The Great Controversy, pp. 635–658).
The Day of Atonement
In this section we will:
● Review the principal activities of the earthly high priest on the Day of Atonement.
● Comment on the meaning of these activities.
● Emphasize that the activities of the earthly high priest on the Day of Atonement help us to understand the events
taking place in the heavenly sanctuary involving our High Priest, Jesus Christ.
The Day of Atonement was regarded as a day most sacred unto God, and was without parallel in the Jewish religious
calendar.
5. What special features regarding rest and fasting were associated with the day?
ANS. The day was a ceremonial sabbath of ......... rest and the only fast day of the religious calendar (Lev. 23:32;
Acts 27:9).
There were seven annual ceremonial sabbaths in the religious calendar and these could fall on any day of the week.
They were days of rest from work associated with religious events of significance. These days were set aside for
spiritual renewal. The only fast day in the Jewish calendar was on the Day of Atonement and was termed ―the fast‖.
On this day it was the custom to fast till the evening (Whiston, W. circa 1936. The Life and Works of Flavius
Josephus, p. 107; Oesterley, W.O.E. & Box, G.H. 1911. The Religion and Worship of the Synagogue, second revised
ed., p. 433). Fasting was often practised during periods of intercession with God. In Christ‘s time the ―pious‖ Jews
fasted twice a week (Luke 18:12), on Mondays and Thursdays, and also kept 29 additional fasts. These fasts were not
specified in Scripture.
6. What priest was to officiate on the Day of Atonement?
ANS. The ...... priest (Lev. 16:2–5).
On this day the high priest officiated in all ceremonies and initially wore the white linen holy garments especially
prepared for the day (v. 23). Before he clad himself in these garments, he was to wash his body (v. 4). Thus prepared,
and clad in these special garments, he typified Christ. The spotless white garments which he wore represented the
perfection of Christ‘s character. The high priest officiated in the dress of the common priest signifying that Christ
would one day take the ―form of a servant‖.
7. In what apartment of the sanctuary was the ceremony focussed?
ANS. The most holy place or ―......... the veil‖ (Lev. 16:14, 15).
The most holy place was entered but once a year—on the Day of Atonement (or Judgment). Christ‘s ministry in the
heavenly sanctuary must also involve first (mediatorial) and second (judgment) apartment ministries, for the earthly
sanctuary was but a shadow of the heavenly.
8. What was the chief service on the Day of Atonement?
ANS. Two........ were chosen. One was slain and the other was released in the wilderness (Lev. 16:7, 8).
Several sacrifices were offered on this day. First the high priest offered a sacrifice (bullock) as a sin offering for
himself and his house (Lev. 16:6). Aaron and his family had to be free from sin in order to be accepted in God‘s
service. This is because Aaron typified Christ who was sinless. The main service of the day involved two goats. After
Aaron had prepared himself and his family, the two goats were brought to the door of the sanctuary and lots were cast.
The casting of lots determined which animal was the Lord‘s goat (represented Christ) and which was not. The Lord‘s
goat was offered as a sin offering (v. 9). We should notice carefully that only one goat functioned as a sin offering
(the singular number is used, i.e., the term goat rather than goats is used). This offering was for all the people, but sin
was not actually confessed over the head of the Lord‘s goat (v. 15). Bearing the blood of this goat, the priest passed
into the most holy place. The other goat was handled in an entirely different manner.
The second goat was the ―scapegoat‖. When the high priest had made an end to making atonement for the people and
the sanctuary, he symbolically bore all the confessed sins of the congregation in his person. He then placed all these
sins symbolically on the head of the second goat. The goat was then sent away into the wilderness or land of
separation (vs.20–22). This animal was not sacrificed by the shedding of blood, nor is the death of this goat in the
wilderness mentioned (undoubtedly the goat perished, but no occasion was given to connect its death with the
forgiveness of sin). The scapegoat had no part in making an atonement for sin (Lev. 17:11; Heb. 9:22). The sense in
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which the word atonement is used in relation to this goat must be viewed in terms of making ―reparation for wrong or
injury‖ (Lev. 16:10; Turner, G.W. ed. 1987. The Australian Concise Oxford Dictionary, p. 58). The record of sin was
eradicated through the act of sending the scapegoat into the wilderness.
9. Whom did the scapegoat represent?
ANS. Satan, the individual who must bear the final responsibility for all the sins committed (but confessed) by the
congregation, represented the scapegoat.
The Hebrew word ―Azazel‖ is translated variously in different Bibles as follows: ―scapegoat‖, ―emissary‖,
―precipice‖, ―angel who revolted‖, etc. The meaning of this word, which is used only in Leviticus chapter 16 (Lev.
16:8, 10, 26), has been commented upon by many authorities. ―The parallelism of ‗for Yahweh‘ and ‗for Azazel‘
indicates that Azazel is a proper name, probably of a demon. It was so interpreted by the Syr version of Lev, by the
Targum, and by 1 Enoch, which identifies Azazel as the prince of devils who was banished to the desert‖ (Brown,
R.E. Fitzmyer, J.A. & Murphy, R.E. eds. 1990. The New Jerome Biblical Commentary, p. 1282). The Lord‘s goat was
slain for the sins of the people. Azazel‘s goat was not sacrificed. Azazel‘s goat was a witness that the acceptable
sacrifice had been made, and was sent into the wilderness—the place of supposed abode of the evil spirits. Thus it was
signified that Satan the originator of sin, the father of lies (John 8:44), must bear the responsibility for all the sins for
which atonement was made.
Another authority (Presbyterian) also commenting on the word Azazel says that it may mean the ―apostate one‖, a
name which the Jews seem to have used to refer to Satan. The ceremony on the Day of Atonement showed that the
Lord‘s goat was slain to satisfy the requirements of the law. But sin, even though pardoned, cannot remain in God‘s
presence. It was therefore necessary to remove the record of the confessed sins and place them on Satan, the author of
sin. The penalty of sin which should fall on the believer was cancelled (on account of the blood of Christ—
represented by the Lord‘s goat). However, the penalty was not cancelled, for Satan had brought the believer to
apostasy. Satan must ultimately bear the punishment of the sins he has caused the believers to commit (Eadie, J. 1901.
Eadie’s Biblical Cyclopedia, p. 577).
Indeed, in Revelation chapter 20, we are assured that Satan will be cast into the lake of fire (v. 10) with those who
have not confessed and forsaken their sins (v. 12). The destruction of Satan is accomplished after he is committed to
this earth in its desolate and depopulated state for 1000 years (v. 2).
10. What was the chief purpose of this ceremony?
ANS. To ―cover up‖ or make an .............. for the altar, the sanctuary, the priests and the whole congregation (Lev.
16:30, 33).
Throughout the year the record of the confessed sins of the people had been transferred symbolically to the sanctuary
through the sprinkling of blood or by the priest eating portion of the sacrifice. Whenever offerings had been offered
and sinners had confessed their sins, they were forgiven—an atonement had been made (e.g., Lev. 4:20, 26, 31, 35;
10:17). However, the believer who did not continue to be faithful could have no part in the experience of the blest.
This truth was taught clearly in that the person who neglected to participate in a spiritual sense in the activities on the
Day of Atonement was cut off (Lev. 23:27–30; Gane, R. 1999. Altar Call, pp. 144, 145). Elsewhere the Scripture
makes it abundantly clear that sins which have been forgiven will return to our account if we do not maintain our
relationship with our Lord to the end (Matt. 18:32–34).
One of the main ideas conveyed by the ceremony on the Day of Atonement is that God forgives sin as soon as it is
truly confessed. However, the record of these confessed sins remains [this record must also be seen as a record of
Christ‘s forgiving acts]. This record was finally dealt with once a year, when the blood of the Lord‘s goat (no sin was
confessed over this goat) was sprinkled on and before the mercy seat (Lev. 16:15). This act signified that mercy had
satisfied the just demands of the law. No record of sins remained at the completion of the ceremony on this day (refer
to the EXHIBIT).
By means of this ceremony (type), Christ also was teaching important truths about the heavenly sanctuary (antitype).
The cleansing of the earthly sanctuary gives us valuable insights into the ministry of Christ in the heavenly sanctuary
(Heb. 9:23). The cleansing of the heavenly sanctuary occurs but once (Dan. 8:14). It thus becomes apparent that the
record of believers‘ confessed sins will be dealt with just prior to the close of this earth‘s history (probation). ―As the
priest entered the most holy place once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the
heavenly sanctuary at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be
benefited by His mediation and then to cleanse the sanctuary‖ (White, E.G. 1945. Early Writings, p. 253). At this time
Jesus will make final atonement for His people, final intercession before the Father (Dan. 7:9, 10; Rev. 3:5). In 1
Timothy chapter 5 and verse 24, we are assured that the confessed sins of the penitent believer are blotted out before
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the execution of judgment (when the Lord appears to give His rewards).
11. At the end of the Day of Atonement, what ceremony took place which dealt with the transferral of final
responsibility to Satan for tempting the saints to sin?
ANS. The high priest symbolically transferred the accumulated, confessed sins from the sanctuary to the head of
the ...... goat (representing Satan) on the Day of Atonement (Lev. 16:21).
The sin which Satan had led the saved ones (ones which had been atoned for) to commit was now placed to his
account. Satan is the originator of sin and the one who tempts us to sin (John 8:44; Rom. 6:16; 1 John 3:8), thus he has
a responsibility to bear for his part in causing sin (Ps. 7:16). If we reject Christ the sin-bearer, we not only reject His
person but reject His offer to become our sin-pardoning Saviour. Then we bear the responsibility for all our sins, for
we have denied the basis on which the transaction was made—faith (Ezek. 18:20, 24; Matt. 18:32–34).
12. Was the Day of Atonement associated with the idea of judgment?
ANS. Yes, the following information indicates that it was.
a) The activities on the Day of Atonement provided the last opportunity, in the religious year, for the nation
of Israel to come into a right relationship with God. Each individual was instructed to ―afflict your souls‖, so
that ―you may be ....... from ..... your sins before the Lord‖ (Lev. 16:30, 31).
The Day of Atonement was the most solemn day of the religious year, for it represented the only opportunity for the
Israelites collectively to be reconciled to God through the removal or blotting out of their confessed sins from the
sanctuary. No further opportunity was afforded to the people to be reconciled to God. After this ceremony, no record
of confessed sins remained in the sanctuary. The special white linen garment worn by the high priest during the main
service on this day (Lev. 16:4; 2 Chron. 5:12) represented the cleanness of character or perfection required of all
(Dan. 12:10; Rev. 3:4, 5; 7:14; 19:8). Christ, while on earth, taught a similar truth in the parable of the marriage feast.
All guests were invited to wear a wedding garment (Christ‘s righteousness); they were investigated before the
marriage feast (investigative judgment) and those who did not accept this invitation were judged as unworthy and
consigned to oblivion (Matt. 22:11–13). At the Lord‘s coming, those who have not put away sin also are declared
unworthy (Rev. 22:11).
b) The ceremony which was of central importance on the Day of Atonement was carried out in the most
holy place of the sanctuary and involved the ark of the covenant containing the law of God (Lev. 16:13–15).
Now, we are ―......... by the law‖ (Rom. 2:12).
In the earthly sanctuary, the holy place was associated with mediation while the most holy place was associated with
justice and mercy. The high priest, representing Christ, sprinkled the blood of the sacrifice on and before the mercy
seat claiming His merits to cleanse the sanctuary from all the confessed sins of the people (Lev. 16:15,16; Acts 3:19).
This act showed that the just demands of the law are met only by the merits of Jesus‘ blood. The Scriptures also speak
of an investigative judgment in the heavenly sanctuary before the second coming of Christ, which involves the eternal
law of God as its standard (Dan. 7:10; Heb. 9:27; Rev. 11:19; 14:7, 12; 22:14). This event is of vital importance in the
plan of salvation and in the stability of God‘s government. When sin entered this world as a consequence of Adam
and Eve disobeying God‘s command, death was declared to be the wages of disobedience (Gen. 3:3). But God
intervened offering His mercy. The great question is: Has God‘s mercy fully satisfied the just demands of His law? Is
the universe assured that sin will not arise the second time?
c) Those who chose not to participate in the soul searching activities on the Day of Atonement were ―.....
off‖ (Lev. 23:28–30).
Probation for the unrepentant sinner had come to a close on this day. Individuals who were ―cut off‖ were separated
from their brethren and judged unworthy of the right to be called Israelites (Gen. 17:14; Exod. 12:15). Since they were
no longer God‘s chosen children, they were not entitled to the covenant promises which involved an eternal
inheritance (Rom. 8:17; Gal. 3:29). The concept of eternal damnation is clearly taught by these texts, as in its severest
application those who were ―cut off‖ were put to death (Exod. 31:14).
In relation to these people, it is important to notice that they had already declared that they were not part of the
congregation before the Day of Atonement commenced. Judgment had already been pronounced, through their choice,
before atonement was made (Prov. 23:7; Matt. 5:28; John 3:17, 18). Thus, their sins could not be atoned for, because
they did not have faith in God‘s provisions for salvation. All their sins thus returned upon their own heads (Ezek.
18:20, 24).
The Day of Atonement (Yom Kippur) is uniformly spoken of in Jewish literature as a ―Day of Judgment‖ (Baeck, L.
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1948. The Essence of Judaism, p. 167). It was regarded as a day of ―judgment and justice‖ and as the hour of
―‗signing the verdict‘‖ (Encyclopaedia Judaica, 1971, vol. 5, col. 1383); participants had ―the sense of confronting
one‘s Maker face to face in judgment, the awareness of time passing and of life‘s sands running out‖ (Wouk, H. 1960.
This is My God, p. 84). The same thought is expressed in the following secular reference, ―... Yom Kippur is solemn
and is regarded as a day of judgment ....‖ (Collier’s Encyclopedia, 1965, vol. 23, p. 702).
While some negative aspects have been mentioned, we should not forget that the day of God‘s judgment is a time of
rejoicing for believers (Ps. 48:11). In the antitypical Day of Atonement, the prophet Daniel informs us that judgment
will be made in the saints‘ favour and against those who misrepresent God (Dan. 7:22, 26, 27). Hence, believers
should have confidence and display quiet joy in Christ‘s activities (Rev. 19:1, 2).
13. What was the last act of the special Day of Atonement services?
ANS. The high priest removed the special........ garments which he wore when officiating in the most holy place
(Lev. 16:23).
The holy garments used by the priest were used only on the Day of Atonement (vs. 2–4). The priest removed the linen
garments, washed (he had come in contact with sin), and placed on the golden garments (v. 24). Then the yearly round
of sacrifices commenced again beginning with the evening sacrifice (v. 24). The parallel to these activities in the
heavenly sanctuary is the laying aside of Christ‘s priestly garments before He comes to earth as the King of kings and
Lord of lords (Rev. 19:11–16).
The Feast of Rejoicing
In this section we will:
● Indicate that the Day of Atonement was followed by rejoicing (Feast of Ingathering).
● Emphasize that the Feast of Ingathering pointed forward to the rejoicing of the saints in heaven.
The Day of Atonement was a solemn day in which the believers were to afflict their souls. Five days later a week of
religious festivities commenced.
14. What feast commenced five days after the Day of Atonement?
ANS. The Feast of ................. or Ingathering (Lev. 23:34; Exod.23:16).
This was the last feast of the religious year. This feast occurred after the last of the autumn harvests was completed.
All the men were required to attend this feast, although others also participated (Exod. 23:16, 17; Deut. 16:13, 14).
15. What was the emphasis of this feast?
ANS. It was a time of.............. and commemorative of deliverance from oppression (Lev. 23:40–43).
Every seventh year, during the feast, debtors were released from their obligations, and the Levitical law was read to
all (Deut. 15:1–4; 31:10–13). The feast was commemorative of the time that the Israelites lived in tents in the
wilderness following their deliverance from Egypt (Deut. 16:12–15). It was God‘s purpose to remind them of the way
that He had led them in the past; so too today we should have our faith well founded in the experiences of the great
champions of God‘s truths through the ages. We should also refresh our memories regarding the high points in our
own experience.
It will be noticed that the Feast of Ingathering followed almost immediately after the Day of Atonement or judgment.
Looking down to the end of time, we would expect to find that soon after the decree of God announces the close of
the judgment the time of great ingathering by Christ and His angels follows (Rev. 22:11,12).
16. What was the significance of the branches of the palm and other trees used in the Feast of Tabernacles?
ANS. The palm branches were a symbol of.............. and victory (Lev. 23:40–42; Matt. 21:8, 9).
The branches of the trees were used to fashion dwellings for the duration of the feast. The palm branches were
commonly used on occasions of triumph (1 Maccabees 13:51—apocrypha), and on this occasion symbolically
acknowledged the leading of the Lord in the year past.
17. On what Ingathering occasion in the future will palm branches be used in celebration?
ANS. Those who have emerged victorious from the great tribulation at the end of this world‘s history will ascribe
honour to God. They cry ―.............. belongs to our God‖ (Rev. 7:9, 10).
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It is clearly evident as we follow the meaning of the ceremonies instituted in the Old Testament that they give us
valuable insights into the ways of God today. In miniature and on a repetitive basis year by year, God in His mercy
was teaching aspects of His great plan of redemption and restoration.
All the hosts of heaven will, after this future ingathering, fall on their faces and worship God saying:
Amen! Blessing and glory and wisdom,
Thanksgiving and honor and power and might,
Be to our God forever and ever.
Amen. (Rev. 7:12).
ANSWERS TO QUESTIONS
1. blowing
2. Atonement
3. loud
4. a) shortened b) fell
5. solemn
6. high
7. inside
8. goats
9. —
10. atonement
11. live
12. a) clean, all b) judged c) cut
13. linen
14. Tabernacles
15. rejoicing
16. rejoicing
17. salvation
EXHIBIT
CHRIST’S COMPLETE ATONEMENT
The word atonement means at-one-ment. Sin, or the transgression of the law, brought separation between God and
mankind. The just demands of the law, death, could not be satisfied unless a perfect substitute could be found in
mankind‘s stead. Jesus came as our sin-bearer to atone for our sins.
Atonement for sins cannot be made without the shedding of blood (Lev. 17:11; Heb. 9:22). Now there were several
aspects to the atonement as follows:
i). Sacrificial atonement. When an animal (representing Christ) was sacrificed for sin, its spilt blood was regarded
as making atonement (Exod. 29:36). When the sanctuary system of worship was initiated, the offerings were made
in the courtyard of the sanctuary signifying that Christ would suffer and die on this earth (Isa. 53:4, 5). Christ‘s
sacrifice was all sufficient (Heb. 10:12). ―Christ‘s words on the mountainside were the announcement that His
sacrifice on behalf of man was full and complete. The conditions of the atonement had been fulfilled; the work for
which He came to this world had been accomplished‖ (White, E.G. 1940. The Desire of Ages, p. 819). When we
come to Him in faith, we are released from the guilt of sin and are regarded as if we had never sinned; we are
justified (Rom. 5:1; 1 John 1:9).
ii) Mediatorial atonement. Following the sacrifice of the animal victim by the penitent believer, the priest
performed a work of mediation on behalf of the believer. The Scriptures clearly state that the priest (representing
Christ) ―made an atonement‖ (Lev. 4:20, 26, 31, 35; 5:6, 10, 13, 18; 6:7; 7:7). Since the priest did not participate in
slaying the victim, we must conclude that the priest‘s work was additional to the sacrificial atonement. This phase
of the atonement was essential and took place in the first apartment of the earthly sanctuary. It consisted of
sprinkling the blood (Lev. 4:5–7, 16, 17). [Sometimes the blood was not sprinkled in the holy place but a portion
of the flesh of the sacrifice was eaten there to make atonement—Lev. 6:26; 10:17]. This signified that the priest
was mediating on the sinner‘s behalf. The priest became a sin-bearer in type, representing Jesus.
These services represented Christ‘s work in the heavenly sanctuary which He was able to undertake by virtue of
His death. Christ is hence represented as having a work of mediation in the first apartment of the heavenly
sanctuary subsequent to His death on the cross (Acts 2:33; 1 John 2:1). The apostle Paul in the epistle of Hebrews
informs us also that Christ has a work to perform in the heavenly sanctuary for us (Heb. 9:24). Indeed, we notice
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that ―Jesus is our High Priest in heaven and what is He doing? He is making intercession and atonement for His
people who believe in Him. Through His imputed righteousness, they are accepted of God as those who are
manifesting to the world that they acknowledge allegiance to God, keeping all His commandments‖ (White, E.G.
1962. Testimonies to Ministers and Gospel Workers, p. 37). He has promised to give us help in time of need as we
plead with Him (Heb. 4:14–16). The sanctifying influence of the Spirit of God in the life will transform us and
make us like Christ in character (Acts 26:18; Rom. 12:2; 2 Cor. 4:6). The righteousness of Christ is imparted to us.
iii) Judicial atonement. The work on the Day of Atonement was also a work of making atonement (Lev. 16:16, 30).
This work occurred in the second apartment of the earthly sanctuary. It is clear from chapter 16 of Leviticus that
the work on this special day was a work of judgment (vs. 29, 30). The destinies of the people were settled on that
day (Lev. 23:28–30). This represented the closing work of atonement. This was a time when the high priest made
final intercession for all those who by their actions and attitudes signified that they wished to be identified with
God‘s people. The people may have sinned ignorantly; these sins were also represented before the Lord on this
day. The work involved sprinkling the blood of the Lord‘s goat on and before the mercy seat (Lev. 16:15). By this
it was signified that the just demands of the law were satisfied by the shedding of the blood of the Lord‘s goat
which represented Christ.
In the heavenly sanctuary, Christ entered into this final phase of ministry in 1844 (antitypical Day of Atonement or
Judgment) to make final atonement for all who might be benefited by His ministry and for the sins which the
people have committed in ignorance (Dan. 8:14; Heb. 9:7; White, E.G. 1950. The Great Controversy, p. 480;
White, E.G. 1945. Early Writings, p. 253). However, He does not cease His intercession on mankind‘s behalf
during this phase (Heb. 7:25). Jesus‘ intercession on behalf of sinners (Rev. 3:5) ensures that the justice demanded
by the law is satisfied by God‘s mercy. Thus, the salvation of mankind is assured, as is the safety of the universe
against sin arising the second time (Ps. 85:9, 10; Nah. 1:9).
The mediatorial and judicial aspects of Christ atonement represent His intercessory ministry in heaven. The earthly
sanctuary was a pattern of the heavenly, and gives us significant insights into the principles of its operation (Heb.
9:23, 24; Ps. 77:13).
The final act of getting rid of sin (spoken of by some as eradicatory atonement) is to place the record of sins, which
Satan has caused God‘s people to commit, to his account. He bears this record into the lake of fire (Ps. 7:16; Rev.
20:10, 14; Gane, R. 1999. Altar Call, pp. 249–254). The universe will then be in a state of perfect harmony or unity
(at-one). In the Old Testament sanctuary service, the high priest symbolically placed the record of confessed sins on
the scapegoat (representing Satan) which was then sent into the land of oblivion or separation from the congregation
(Lev. 16:10; White, E.G. 1950. The Great Controversy, pp. 422, 485, 658; White, E.G. 1945. Early Writings, p. 178).
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10. UNTO 2300 DAYS
The fascination of the Bible resides in part in the many prophecies which it contains. The question which must be
asked of all prophecies is, Have they proved to be true? The Bible itself challenges us to test prophecies and thus its
own veracity by doing just this! Notice that in Deuteronomy 18 and verse 22 the following warning is given, ―When a
prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the Lord
has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him‖. Jesus Himself appealed to
the words of the prophets to show that the things which had recently happened to Him in His crucifixion and
resurrection had been predicted many years before (Luke 24:13–27). Thus, He reinforced the credibility of the Bible.
The apostle Peter considered that the spectre of fulfilled prophecies gave such remarkable evidence of the truthfulness
of the Bible that it rivalled his personal experience with Jesus Christ while here on earth (2 Peter 1:19).
In this lesson we wish to investigate the longest time prophecy in the Bible which deals with the cleansing of the
heavenly sanctuary. Fortunately, this prophecy has the same starting point (457 BC) as the prophecy concerning the
time of Jesus‘ coming as the Messiah and His subsequent death. The prophecy concerning the coming of the Messiah
is so well attested to by history that we can be absolutely certain that the date of the fulfilment of the Bible‘s longest
time prophecy is also correct. First, we will commence with some historical information which gives us the
background to these prophecies and the prophet Daniel, whom God chose to deliver them.
Historical Background
In this section we will:
● Review some history relevant to a better understanding of Daniel‘s vision of chapters 8 and 9.
● Identify the nature of Daniel‘s misunderstanding of the longest time prophecy in Scripture (dealing with the
cleansing of the sanctuary).
Nebuchadnezzar II, king of Babylon (605–562 BC), moved his armies into Palestine in 605 BC, and retired to
Babylon with prisoners. Unrest continued and deportation of prisoners took place in three stages from 605 to 586 BC,
and culminated at the time of the destruction of the temple. Those prisoners qualified by intellect and appearance were
assigned to be trained in the specially designated schools of the day for important office in the conquered lands.
Daniel was one of the prisoners and, subsequent to his training, he did achieve important office. Just before the fall of
the Babylonian Empire to Medo-Persia, he was made the third ruler in the kingdom (Dan. 5:29, 30).
Cyrus ended the Babylonian Empire in 539 BC, and established the Medo-Persian Empire as a dominant power as
predicted by God through the prophet Daniel (Dan. 1:21; 8:20). The military commander of Cyrus‘ army was Darius
and he was made king of Babylon after the conquest of the city. Darius made Daniel one of the presidents and indeed
planned to make him the chief administrator (Dan. 6:1–3).
Before the conquest of Babylon, and during the reign of Nebuchadnezzar, Daniel had a vision recorded in Daniel 7 in
which he saw four great, successive world empires. The fourth empire particularly attracted his attention (Dan. 7:19),
for it gave rise to a ―little horn‖ power which set itself against the saints and even against God Himself (vs. 7, 8, 20,
21, 25). The information which the angel gave to Daniel about the fourth world-changing empire and the politicoreligious power which would arise from it ―greatly troubled‖ him (v. 28). Two years later (551 BC), Daniel had
another vision in which he saw other beasts and again a mysterious ―little horn‖ power (Dan. 8:1, 9, 10). In the
context of gross meddling with and opposition to God‘s institution, Daniel heard one angel say to the other, ―How
long will the vision be?‖ (vs. 11–13). In other words, how long will this dreadful state of affairs continue? The answer
is given in verse 14, ―For two thousand three hundred days; then the sanctuary shall be cleansed‖. Daniel was
exceedingly perplexed and upset by the vision of this little horn power, to the extent that he was ill (v. 27).
Now in chapter 9 we find ourselves in the first year of king Darius (538 BC). Yet, still we find Daniel concerned
about the little horn power. He was seeking to determine whether the prophecies of Jeremiah (25:11, 12), concerning
the length of time the temple at Jerusalem would be left desolate, could shed light on the problem. He well knew that
the 70-year desolation of Jerusalem by foreign powers prophesied by Jeremiah (a contemporary prophet) was almost
over (period commenced with Nebuchadnezzar in 605 BC, and now it was 538; 68 years had elapsed!). Was the
prophecy of Jeremiah wrong? Or had God changed His timetable owing to the response of the people to Him? Daniel
prays a prayer of confession and of appeal for mercy and guidance (Dan. 9:4–19).
While Daniel was praying, the angel Gabriel was sent to answer at least some of his queries (v. 21). The angel
informed him that Jerusalem would be restored (the decree relevant to this event being still in the future, i.e., 457 BC),
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for the coming of the Messiah to this earth was tied to this event (v. 25). As for the little horn power, he was left to
conclude that its activities were in the future. This he must have done since the angel had already informed him that
the events connected with it were in the distant future (Dan. 8:26). In addition, he was informed that the 70 weeks or
490 year prophecy concerning the coming of the Messiah was ―determined‖ or ―cut off‖ from the longer period of
time (2300 prophetic days or years) which was to elapse before the judgment of the little horn power would
commence. Now that his uncertainties of mind were removed, he was at ease with God‘s mercy and His timetable.
Temple reconstruction began with the permission of Cyrus (537 BC). Sacred objects were returned at state expense
and the exiles and their descendants were allowed to return to Jerusalem. Daniel did not return with the exiles, for he
would have been around 87 years of age at this time. The temple finally was rebuilt and dedicated in 515 BC under
Darius I (522–486 BC).
With this background, and having established a vital connection between the visions of chapters 8 and 9, let us take up
the prophecy of the coming of the Messiah, which gives us the commencement date for the 2300 year prophecy.
The Promise of the Messiah
In this section we will:
● Highlight that the focus of prophetic utterances in the Scriptures is Jesus Christ and the plan of salvation.
● Seek to understand how literal time is calculated from symbolic Bible prophecy.
● Establish that an understanding of the prophecy dealing with the cleansing of the sanctuary is linked to the coming
of the Messiah.
In Bible prophecy it is found that, when time is mentioned in a symbolic setting, the application of the time prophecy
can be accurately calculated from history and using the rules which the Bible itself establishes.
1. In symbolic Bible prophecy to what time period does a day, a week, and a year refer?
ANS. a) In symbolic prophecies one day equals one...... (Num. 14:34; Ezek. 4:4–6).
b) The priestly calendar month contained 30 days and their year 360 days (Gen. 7:11; 8:3, 4). Hence a month
in prophecy would equal 30 years and a prophetic year would equal 360 literal years.
Even though the Jews reckoned by 360 day years, they were fully aware that the natural year was slightly longer
(Encyclopaedia Judaica, 1971, vol. 5, cols. 48–50; vol. 16, col. 725).
2. Under what circumstances was Jesus proclaimed the Messiah?
ANS. Jesus was proclaimed the Messiah at the time that John the Baptist............ Jesus in the Jordan (Luke 3:21,
22; John 1:32, 33, 35–37, 40, 41).
―Messiah‖ is the Hebrew word for ―Anointed‖ and ―Christ‖ is the Greek equivalent. Jesus was anointed with the Holy
Ghost at His baptism and hence became the Christ.
3. Can the date of Christ‘s baptism be established?
ANS. Yes! John began to baptise in the ......... year of the reign of Tiberius Caesar (Luke 3:1–3).
Luke mentions a number of important personages living at the time when Jesus was baptised. Beginning with 457 BC,
when the decree to rebuild Jerusalem went into effect, 69 prophetic weeks or 483 years reach to the year AD 27.
According to the non-accession year method of reckoning, Tiberius‘ 15th year would have begun on October 1, AD
27. Therefore, since the biblical and historical records harmonise, we can assume that AD 27 was the date of Jesus‘
baptism. At this time Jesus was about thirty years of age (Luke 3:23). This text does not seek to establish His exact
age, but simply states that He was at the age when the Jews considered a man had arrived at full maturity, and was
thus eligible to accept the duties of public life.
4. How many years did Daniel‘s prophecy indicate would elapse from the decree to restore and rebuild Jerusalem unto
Messiah the prince?
ANS. Sixty nine weeks (... weeks plus ... weeks) or 483 (69x7) years (Dan. 9:25).
Several decrees dealing with the return of the Jews and the restoration of Jerusalem are recorded in Scripture. The first
occurred in the first year of Cyrus (about 537 BC, Ezra 1:1–4), the second in the reign of Darius I (around 520 BC,
Ezra 6:1–12), the third in the seventh year of Artaxerxes (458/457 BC, Ezra 7:1–26). (Artaxerxes stopped the
rebuilding of the walls about a decade later (Ezra 4:7–24), but repeated his authorization of 457 BC in 444 BC
allowing the city walls to be completed in the same year—Neh. 2:9.)The decree of Artaxerxes in 457 BC was the first
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to give the Jews ―signal spiritual, civil and judicial privileges amounting to autonomy under the larger umbrella of the
Persian Empire‖ (Ferch, A.J. 1986. Commencement date for the seventy-week prophecy, p. 74. In Holbrook, F.B. ed.
The Seventy Weeks, Leviticus, and the Nature of Prophecy). The seventh year of Artaxerxes ran from autumn 458 BC
until autumn 457 BC. Considering that this decree did not go into effect until Ezra reached Jerusalem (the journey
from Babylon to Jerusalem took several months), the date 457 BC can be accepted with confidence (Collier’s
Encyclopedia, 1974, vol. 2, p. 706; Hasel, G.F. 1986. Interpretations of the chronology of the seventy weeks, pp. 49,
50. In Holbrook, F.B. ed. The Seventy Weeks, Leviticus, and the Nature of Prophecy; Ezra 7:7–9).
Now 483 years stretches from 457 BC to AD 27! In our calculations we must remember that in changing from BC to
AD time there is no year zero. Hence, 483–457 = 26+1 (one is added as there is no year zero) = 27. Indeed, this
remarkable prophecy establishes that the method of prophetic reckoning outlined in question 1 is accurate, but more
importantly indicates that the babe born in the manger of Bethlehem was the Son of God. John the Baptist recognised
this fact and his words of affirmation are recorded in Mark 1, verses 3. He declared, ―Prepare the way of the Lord‖.
Jesus Himself declared of this prophecy, ―The time is fulfilled....‖ (Mark 1:15).
5. What additional details does the prophecy give us?
ANS. Jesus was to be cut off in the ......... of the last week (Dan. 9:26, 27 first part).
The last week or last seven years of the prophecy are divided into two equal parts. It is confidently stated that Jesus
ministry would last for 3½ years. Jesus‘ ministry appears to have lasted for this time as He attended three Passover
feasts and one unnamed feast (John 2:13, 5:1, 6:4, 12:1), which was probably also a Passover. Jesus then died at the
time of the Passover (AD 31—Matt. 26:17–32). The seventy weeks were set aside for the Jewish people (Dan. 9:24).
When Stephen was stoned, the gospel then went to the Gentiles. This is considered to have taken place in AD 34
which was possibly also the time of Paul‘s conversion (White, E.G. 1950. The Great Controversy, p. 328; Shea, W.H.
1986. The prophecy of Daniel 9:24–27, pp. 103, 104. In Holbrook, F.B. ed. The Seventy Weeks, Leviticus, and the
Nature of Prophecy).
Commencement of the 2300 year Prophecy
In this section we will:
● Establish the starting point of the longest time prophecy recorded in Scripture (cleansing of the heavenly
sanctuary).
As indicated in the preamble above, the angel Gabriel in an effort to explain the timing and the meaning of the
cleansing of the sanctuary to Daniel gave the details of the coming of the Messiah.
6. What is the significance of the words ―are determined‖ in Daniel 9, verse 24?
ANS. The word means ―cut off‖.
The great majority of Hebrew lexicons render the primary meaning of the Aramaic word ―chathak‖, used in this verse,
as ―to cut‖, ―dissect‖, ―sever‖, ―to cut off‖, or ―divide‖. This is the only place in all Scripture that the word is given.
At the time of the writing of the book of Daniel (sixth century BC), historical records indicate that its meaning was to
―cut off‖. The Hebrew word ―karath‖ was used by the prophet to convey the idea that the Messiah would be crucified
(Dan. 9:26); the word means ―cut down‖ or ―asunder‖. Yet another Hebrew word was used to describe the destruction
of the city of Jerusalem and the temple (Dan. 9:26, 27—translated ―decreed‖ or ―determined‖—NIV & NKJV).
Daniel was trying to make it abundantly clear to the reader that the meaning of the word he chose to anchor the
longest time prophecy was out of the ordinary. He wished to convey the idea that the shorter time period of 70 weeks
or 490 years was cut off from the longer time period of 2300 years (Jastrow, M. 1967. A Dictionary of the Targumim,
the Talmud Babli, and Yerushalmi, and the Midrashic Literature, vol. 1, p. 513; Newell, P.R. 1962. Daniel: the Man
Greatly Beloved and His Prophecies, p. 139; Tolhurst, A. 1983. Australasian Record, Oct. 22, pp. 6, 7, 14).
7. When did the 2300 year prophecy commence?
ANS. The starting point of this prophecy is the same as the starting point of the prophecy relating to the coming of
the Messiah, that is, 457 BC (Dan. 9:24).
If the calculations of this time period are made so that the 2300 day prophecy end at Calvary, the commencement date
would have been 2272 BC. This date has no historical significance. Calculations using other notable points identified
by the Messianic prophecy similarly lead to non-significant dates.
8. Are we sure that the prophetic time period mentioned here covers 2300 prophetic days?
ANS. Yes.
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In explanation we must observe that the words used in Daniel 8, verse 14, concerning the 2300 year prophecy are
correctly translated ―unto 2300 evenings-mornings‖. This has led some to speculate that 1150 prophetic days are
being referred to (e.g., Good News Bible). Among those who take this line of argument are notably those activated by
the little horn power which seeks to deny the message of the sanctuary (Dan. 8:9–13). A simple answer to this
problem is that the learned Jews who translated the Scriptures into Greek (Septuagint version) some centuries before
Christ clearly understood the expression ―evenings mornings‖ as referring to days. Other authorities agree with this
(refer to Maxwell, C.M. 1981. God Cares, vol. 1, p. 174). The expression ―evening morning‖ can be compared with
the description of the days of creation where it is stated ―the evening and the morning were the first day‖ or one day
and so on for the remaining days (Gen. 1:5, 8, 13, 19, 23, 31). The fact must also be noted that no historically
significant event took place 1150 years (or even days) after 457 BC, the same cannot be said when the figure 2300 is
taken!
A concerted effort has been made by some critics to apply the prophecy of Daniel 8, verse 14, to Antiochus
Epiphanes. Antiochus was one of the Seleucid kings (reigned 175–164 BC) whose domain included Syria and part of
Asia. He was a relatively weak and somewhat tragic king who reigned near the end of a line of kings. Antiochus
desecrated the Jewish sanctuary and interrupted the services for three years and 10 days (1090 days—1 Maccabees
1:54–59; 4:52–54—apocrypha). During this period he erected an altar to the Greek god Zeus in the temple and
sacrificed unclean animals upon it (Bright, J. 1960. A History of Israel, pp. 401–412). It can be observed readily that
the time period required by the prophecy is not fulfilled by this king, even if we were to admit that the prophecy refers
to 1150 literal days rather than 2300 prophetic days. Candid scholars uniformly reject the application of this prophecy
to Antiochus (Hasel, G.F. 1986. Fulfilments of prophecy, pp. 319–321. In Holbrook, F.B. ed. The Seventy Weeks,
Leviticus, and the Nature of Prophecy).
It may be objected that the heavenly sanctuary cannot be ―trodden under foot‖ (Dan. 8:13). The heavenly sanctuary
can, indeed, be trodden under foot in the same way as wilful sinners tread the Son of God under foot (Heb. 10:29).
Such sinners have a casual regard for the message of salvation and the Saviour. In the same manner, those who
wilfully reject the great issues brought to our understanding by the study of the heavenly sanctuary reject our High
Priest, Jesus Christ.
The Cleansing of the Sanctuary
In this section we will:
● Review the main features of the ceremonies carried out on the Day of Atonement (cleansing of the earthly
sanctuary).
● Outline the nature of the activities in the heavenly sanctuary symbolised by the ceremonies carried out on the Day
of Atonement.
The cleansing of the sanctuary as introduced in Daniel 8, verse 14, is against the backdrop of the little horn power
obscuring the truths of the sanctuary, treading them underfoot, and persecuting the saints (vs.9–13). The angel tells
Daniel that God will allow matters to continue for a prescribed period of time, and then He will ―cleanse‖ the
sanctuary. Irrespective of what modern translators consider the text to mean, it is most instructive to understand how
the Jews anciently regarded the verse. The Septuagint translation of the Bible made anciently by the Jews (and in use
in Jesus‘ day) rendered the word describing the work in the sanctuary at the end of the 2300 years as ―cleansed‖. It is
interesting to note that the Theodotian translation (Greek translation by the Jew Theodotian) similarly rendered the
word ―cleansed‖, as have a number of translations from ancient to modern times, including Knox‘s version , Jerome‘s
Vulgate (Maxwell, C.M. 1981. God Cares, vol. 1, pp. 175, 187; Goldstein, C. 1988. 1844 Made Simple, pp. 65, 66)
and the recent (1988) Jewish translation into English (Tanakh, The Holy Scriptures).
The Hebrew word used in Daniel 8, verse 14, which has been translated as ―cleansed‖ in the above examples, is
―nisdaq‖ which is derived from the verb ―sadaq‖. The basic meaning of the native verb is ―be just, righteous‖, and
indicates conformity to a moral standard (Harris, R.L., Archer, G.L. & Waltke, B.K. eds. 1980. Theological
Wordbook of the Old Testament, vol. 2, p. 752). Translators have commonly rendered the word ―be put right‖, ―be put
in the right condition‖, ―be righted‖, ―be declared right‖, ―be justified‖, ―be vindicated‖, and ―be cleansed‖. Now the
earthly sanctuary was unclean owing to the confessed sins of the people being symbolically transferred to it (Lev.
16:16, 30). In the daily sanctuary service the transfer of the record of confessed sins was symbolised by the act of
applying some of the blood of the sacrifice in the holy place; this application was necessary before the priest was
considered to have completed the initial phases of the atonement (Lev. 4:5–7, 20, 26, 31, 35; 10:17). On the Day of
Atonement the sanctuary was to be cleansed of sin or unrighteousness (for uncleanness is unrighteousness—Isa. 64:6;
1 John 1:9; 5:17). We notice further that something which is without iniquity or sin is considered in the Bible to be
just and right (Deut. 32:4; Rom. 3:23–26; 1 Peter 3:18). It follows that when the accumulated record of confessed sins
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of the penitent believers was removed by the just judge (God), the sanctuary was declared to be just and righteous (or
clean). The moral standard, the law, had been satisfied. Thus, God is seen to be right in delivering His people.
On account of these understandings and owing to the fact that the ideas of righteousness and justice occur in poetic
parallelism (the same idea is expressed in different words often in the same verse) with ideas of purity and cleanness
(e.g., Job 4:17; 15:14; 17:9; Eccles. 9:2), the Jewish mind could go naturally to Leviticus 16 for a parallel to Daniel 8,
verse 14. In order to confirm the idea that judgment is the issue here introduced, we might also mention the judgment
parallels found in Daniel chapters 7 and 8 (refer to the EXHIBIT).
9. On the Day of Atonement anciently, what aspects of the ceremonies were emphasized on this day of judgment?
ANS. a) The first aspect of the service involved the people. This was the regular morning service which was
offered ............... (Exod. 29:38–42; Num. 28:3–10).
The morning and evening services signified the reconsecration of the congregation to God and their constant
dependence upon Him. The children of Israel, although they had confessed their sins, were to ―afflict‖ themselves on
the Day of Atonement, otherwise their sins would be returned upon them (Lev. 23:27–29). In other words, they were
instructed that eternal life was theirs as they continued to be obedient through faith until the end (Ezek. 18:24; 33:13).
b) The second aspect of the service involved the high priest offering a sacrifice for........... and his........ (Lev.
16:6).
Before the blood of the animal sacrifice was brought into the most holy place, the high priest brought incense therein
and lit it before the ark of the covenant (vs. 12,13). Then the blood of the bullock was brought in and sprinkled
according to the commandment. Thus, the high priest made atonement for himself and his household (v. 11). The high
priest was now free from sin, and thus was a fit representative of Christ and could now mediate on behalf of others.
c) The third aspect of the service involved the high priest offering a goat for the ......... and for the sanctuary
(Lev. 16:15, 16). He then symbolically transferred the confessed sins which had ―accumulated‖ in the
sanctuary to the ...... goat which represented Satan (Lev. 16:21).
The blood of the Lord‘s goat satisfied the claims of the law in regards to the confessed sins of the people which had
accumulated in the sanctuary throughout the year. Atonement was thus made for the sanctuary or, in other words, it
was declared free from sin. Although each individual had confessed their sins throughout the year, and they had been
forgiven, the record of the sins still remained in the sanctuary. When this record was blotted out, the atonement or
reconciliation was completed (Lev. 16:20). This ceremony took place in the most holy place before the Ark of the
Covenant and represented the high point of the services.
The high priest (representing Christ our Mediator) now went from the most holy place in the tabernacle, bearing the
confessed and forgiven sins upon himself, and placed them on the head of the live goat which represented Satan (Lev.
16:21). This was his last act in the sanctuary. Satan was thus symbolised as bearing the ultimate penalty for the
confessed sins of the righteous. We notice that the goat received the accumulated sins from the hands of the high
priest (representing Christ), and the high priest sent the goat away. Thus, the live goat represented someone else than
Christ. We notice that the blood of this goat was not shed, which reaffirms the conclusion that this goat did not
represent Christ (Lev. 17:11).
10. What happened on the antitypical Day of Atonement that commenced in 1844?
ANS. Christ our High Priest began the second apartment phase of His ministry in the heavenly sanctuary and
commenced the work of cleansing.
The apostle Paul in Hebrews makes it abundantly clear that the sanctuary and its services on earth have their
counterparts in heaven (Heb. 9:21, 23, 24). The high priest served during the year in the holy place (mediatorial work)
and his final work (judicial) was in the most holy place. The activity in the two apartments and their sequential usage
is also a feature of Christ‘s ministration in heaven. Christ‘s ministry encompasses two phases. Daniel, the prophet,
pictured the coming of Christ to commence the final (judicial) phase of His work in majestic terms (Dan. 7:9, 10, 13,
14).
11. Do the Scriptures speak clearly regarding the purification of the sanctuary in heaven?
ANS. Yes, it is necessary that the sanctuary in heaven ―should be ............‖ with the blood of Christ (Heb. 9:23).
Just as in the earthly sanctuary the confessed sins of the people were transferred to the sanctuary, so the confessed sins
of God‘s faithful are transferred to the record books in the heavenly sanctuary. The records of the lives of all men and
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women are held in heaven (Dan. 7:10; Rev. 20:12). In case any should object that God‘s holy heaven cannot be
polluted with sin, we should remember that Christ became sin for us without destroying His holiness (2 Cor. 5:21;
Heb. 9:28), and that heaven has been polluted already through the rebellion of Lucifer and his followers (Rev. 12:7–
9).
12. What item of furniture in the tabernacle was associated especially with the work on the Day of Atonement?
ANS. The Ark of the Covenant containing the law of God or the ―..............‖ (Lev. 16:13–15).
The services on the Day of Atonement were centred about the Ark of the Covenant, as it symbolised matters to do
with mercy and justice. Now the ark was absent from the second temple according to historical records (built about
500 year before Christ)—2 Maccabees 2:4–6—apocrypha; Whiston, W. circa 1936. The Life and Works of Flavius
Josephus, pp. 367, 618; Encyclopaedia Judaica, 1971, vol. 15, col. 1167. The temple was destroyed in AD 70.
Therefore, our attention is directed to the heavenly sanctuary where it is recorded that the heavenly ark of His
covenant is present (Rev. 11:18, 19). This is the only sanctuary which really counts, for it is the ―true‖ sanctuary (Heb.
8:1, 2, 5). It is important to notice that Christ‘s ministry in the most holy place of the heavenly sanctuary finishes
before the execution of judgement, the giving of rewards, and the destruction of the wicked take place (Dan. 12:1–3; 1
Thess. 4:14–17; Rev. 20:7–9).
13. The 2300 year prophecy pointed to the antitypical Day of Atonement commencing in 1844, was this date
associated with any particularly significant event or series of events?
ANS. Yes!
A most remarkable religious revival occurred during the early part of the nineteenth century. Parishioners and
ministers of many religious persuasions began to believe from their study that some significant event was about to
transpire on this earth. We should remember that the remarkable phenomenon of the falling of the stars in 1833, which
directed many peoples‘ attention to God, helped to focus attention on God‘s word. The cleansing of the sanctuary was
the focus of the preaching, and it was generally believed that the year 1844 would be marked by the return of Christ to
this earth (it was generally believed that the sanctuary represented the earth). The message of Christ‘s near return
swept throughout the countries of this world with preachers from all major denominations participating. Indeed, in the
Scandinavian countries child preachers (ages six to teens) participated in this remarkable phenomenon in fulfilment of
the prophecy of Joel 2. When asked the reasons for their unusual activities these children quoted Joel 2, verses 28 and
29, and Revelation 14, verse 7. The message that the hour of God‘s judgment had begun was being brought before the
people for the hour was at hand! With the passing of the time and no return of Christ, a large number of people
relinquished their faith or slipped into lukewarmness. Others, believing that the incredible events could not have been
directed other than by God, restudied the subject of the sanctuary and realised that it was the cleansing of the
sanctuary in heaven which was involved rather than the cleansing of the earth by fire. Christ was entering His final
phase of ministry (pre-advent investigative judgment) before returning to this earth! (Maxwell, C.M. 1985. God
Cares, vol.2, pp. 353–371).
14. When Christ our High Priest makes an end to reconciling or atonement, what event transpires?
ANS. Mercy‘s door will be forever closed. The declaration is made ―He who is unjust, let him be ......... still; he
who is filthy, let him be filthy still; he who is righteous, let him be .............. still; he who is holy, let him be
holy still‖ (Dan. 12:1, 2; Rev. 22:11).
Just as in the earthly Day of Atonement the high priest made an end to reconciling or making an atonement (Lev.
16:20), so in the heavenly sanctuary our Intercessor will one day stand up and declare time finished (Dan. 12:1). Then
the door of probation will be closed forever. The rewards of all will have been decided. The only work that then
remains will be to place the confessed sins on the head of Satan (for he must accept the responsibility for placing
temptation in the pathway of the believer) and send him into the ―land of separation‖, which is eternal oblivion (Rev.
20:10).
We note that the sin question in the world will be forever resolved before Christ finishes His ministry in the most holy
place of the heavenly sanctuary. Those who are righteous will be declared righteous for all eternity and those who
have rejected God‘s mercy and justice will be lost (Rev. 22:11). For us, living on the borders of eternity, it is
important to afflict our soul (Isa. 58), and to live by faith continually. God will be sanctified in His people in this
world (Rev. 14:7; Ezek. 20:41; 28:25; 36:23; 39:27, 28). Let us each choose to allow God to do His marvellous work
in us.
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ANSWERS TO QUESTIONS
1. a) year b) —
2. baptised
3. fifteenth
4. 7, 62
5. middle
6. —
7. —
8. —
9. a) continually b) himself, house c) people, live
10. —
11. purified
12. Testimony
13. —
14. unjust, righteous
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EXHIBIT: Parallels between Daniel chapters 7 and 8. The later chapter amplifies sections of the former
EVENT/FEATURE
Daniel 7
Daniel 8
Sequence of worldly
powers
• lion, first kingdom (Babylon), vs. 4, 17
• bear, second kingdom (Medo-Persia), vs. 5, 17
• leopard, third kingdom (Greece), vs. 6, 17
• dreadful beast, fourth kingdom (pagan Rome), vs.
7, 19, 23; then the little horn power (papal Rome)
comes from fourth beast, vs. 8, 24
oppression, vs. 21, 25
•—
• ram (Medo-Persia), vs. 3, 4, 20
• goat (Greece), vs. 5–8, 21
• fierce king (pagan and papal Roman power) arises,
vs. 9, 23
3½ times or 1260 years of supremacy, vs. 25–28
(cf. Rev. 11: 2, 3; 12: 6, 14)
Time unspecified but compare Dan. 8:24, 25 with
Rev. 13:5–7 (42 months or 1260 years); ends at time
appointed, v. 19
• exalts to ―host of heaven‖, v. 10
• exalts to ―Prince of host‖, v. 11
Status of saints in
fourth kingdom
Period of supremacy
of little horn power
Contest of little horn
power is with
heaven
Attitude of little
horn power to Christ
• pompous words spoken against ―Most High‖, v.
25
• persecute saints of ―Most High‖, v. 25
• pompous attitude, vs. 8, 20, 25
• intends to change times and law (divine law), v.
25
Sanctuary issues are
the focus of the little
horn‘s activities
• God‘s answer to the pompous words and
destructive ways of the little horn is provided in
the investigative judgment; God comes with fire
and cloud, vs. 9–14; this reminds of the fire and
cloud associated with the earthly sanctuary (cf.
Num. 9:15, 16)
• judgment activities highlighted; phase 1, vs. 9–14
• appears to vindicate saints, vs. 18, 22
View of the Christ‘s
activities in heaven
(phase 1 of the
judgment in the
sanctuary)
Time when amends
is expected
• at the time of the investigative judgment, vs. 25–
27
Nature of amends
(phase 2 of the
judgment)
Nature of God‘s
kingdom
• little horn power destroyed, vs. 11, 26
• dominion of powers taken away, v. 12
• saints possess the kingdom, vs. 18, 22
everlasting, vs. 14, 27
oppression, vs. 10, 24, 25
• exalted itself against Christ, vs. 11, 25
• salvation or ―daily‖ ministry of Christ obscured, vs.
11, 12 (cf. Heb. 8,9)
• cast truth of God to ground, v. 12
• allusions made to sanctuary throughout chapter:
sanctuary animals (ram, goat, vs. 3–5; ―holy ones‖ of
v. 13 remind of cherubim; four horns of v. 8 remind
of altar imagery , cf. Exod. 27:2; 30:2)
• sanctuary and truths surrounding it are attacked, vs.
11, 12
• cleansing and vindication of sanctuary, vs. 13, 14
• ―How long?‖ This question often refers to judgment
and vindication of saints (cf. Ps. 6; 13: 1, 2; 35; 89;
94: 3; Hab. 1:2–4; Zech. 1:12; Rev. 6: 9–11
• truth cast to the ground will be restored, v. 14 (cf.
Rev. 14:6–12; 18:1)
• not until ―two thousand three hundred days‖ (or
evenings-mornings), v. 14; these are ―sanctuary
days‖ (cf. Exod. 27:20, 21, here the discourse also
speaks of evenings and mornings)
• ―time of the end‖, v. 17
• ―many days in the future‖, v. 26
• fierce king is broken, vs. 23, 25
not dependent upon human power, v. 25
Source: Ford, D. 1960. Ministry, January, pp. 18–21; Ford, D. 1965. Ministry, December, pp. 34–36; Maxwell, C.M. 1981. God Cares, Vol. 1,
p. 285; Shea, W.H. 1986. Unity of Daniel, pp. 165–255. In Holbrook, F.B. (ed), Symposium on Daniel; Thiele, E.R. 1947. Outline Studies in
Daniel, pp. 59–97.
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11. THE SANCTUARY AND THE JUDGMENT
While few of us have been involved in any aspect of the legal system, the idea of judgment immediately brings a
number of things into a sharp focus: the law or standard against which we are being assessed, the judge, and the
options that are open to those who will deliver the sentence. Just as in worldly courts the standard accepted by society
must be upheld, so in the courts of heaven God‘s standard of justice and right will be upheld. In the drama transpiring
on this earth, we are the actors and must one day give an account of how we have handled the privileges which have
come our way to learn about God and share this information with others.
As introduced in the last lesson, the Day of Atonement was regarded by the Jewish people as a day of judgment, a day
when all were to give careful attention to their standing before God. The Bible speaks a great deal about the judgment,
and this is the subject which we will investigate particularly in this lesson. Almost immediately following the solemn
Day of Atonement, the Feast of Tabernacles was commemorated as the last feast in the yearly round of services. This
was a feast of rejoicing that all harvests had been gathered, that the yearly work had been completed, and that they
were accepted by God. The feast pointed forward to the coming of the Lord of heaven to gather the harvest of the
earth. It pointed to the consummation of all things. Hence, it is evident that the commencement of the antitypical Day
of Atonement in 1844 focuses our attention with riveting gaze on the most wonderful event of the ages—the coming
of the King, Jesus Christ, in glory. Indeed, this event must soon come to pass.
Cleansing
In this section we will:
● Remind that the central purpose of the earthly Day of Atonement (judgment day) ceremonies involved assurance
of salvation to the repentant sinner and a declaration of the ultimate triumph of good over evil.
● Impress upon the reader that ―today‖ is the day of opportunity and decision.
The Hebrew word ―nisdaq‖ has been translated more than one way. The words ―cleansed‖, ―restored‖ and ―vindicate‖
agree with the sense of the passage. Irrespective of which word we choose to use in Daniel 8, verse 14, our attention is
drawn to the heavenly sanctuary and the work of our High Priest, Jesus Christ.
The word ―cleansed‖ directs the mind of the reader to Leviticus chapter 16 and indicates that the heavenly sanctuary is
being cleansed (begun 1844) and that Christ our High Priest is completing His final work (judicial atonement) in the
heavenly sanctuary preparatory to the second coming. The word ―restored‖ again directs the reader to the restoration
of the purity of the Old Testament sanctuary on the Day of Atonement. Now in this anti-typical Day of Atonement
(since 1844), the truth of the sanctuary service has been restored with its focus on the ministry of Jesus Christ in the
heavenly sanctuary. The word ―vindicated‖ again directs us to the activities in the heavenly sanctuary since 1844.
Through the events transpiring there, God is shown before the unfallen worlds to be just, fair and righteous.
It is of interest to note that the Jewish scholars who translated the Old Testament from Hebrew to Greek (Septuagint
version) in pre-Christian times (before Christ‘s birth) translated Daniel 8, verse 14, to give the meaning of ―cleansed‖.
The root word from which ―nisdaq‖ is derived (sadaq), and its derivatives, is often connected in the Bible to passages
which have to do with skill in law, judgment, and justice (e.g., 2 Sam. 15:4; 1 Kings 8:32; 2 Chron. 6:23; Deut. 25:1).
In ancient Hebrew literature the word was also commonly used when referring to judicial matters (Jastrow, M. 1967.
A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, vol. 2, p. 1263). The
word ―cleansed‖ conveys the idea that a final work of restoration is being carried out in the sanctuary in heaven by
Christ our High Priest.
1. On the Day of Atonement, what was the central purpose of the services?
ANS. To cleanse or purify the entire camp of Israel from sin.
a)............. the people from sin (Lev. 16:30).
b) Removing................. from the sanctuary on account of the sins of the children of Israel which had been
symbolically transferred to it during the year (Lev. 16:16).
The central purpose of the ceremonies was to assure the worshippers that the blood of Christ completely covers the
confessed sins of those who previously had availed themselves of the means of forgiveness. The worshippers were
declared to ―be clean from all your sins before the Lord‖ (Lev. 16:30, 34). To the Jews the Day of Atonement was a
day when ―forgiveness is granted to all who repent fully‖. It was characterised by prayers of confession being made, a
practice which has come from ancient times (Encyclopaedia Judaica, 1971, vol. 5, cols. 1379, 1382).
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God, through these ceremonies, declared that the repentant sinner was safe in His love, safe from the accusations of
Satan. The day was meant to be a time of quiet joy (Ps. 48:11).
2. The Day of Atonement was always regarded with solemn awe. Why was this?
ANS. The day was regarded as a day of judgment. The judgment theme can be observed at several levels.
a) Those refusing to claim the benefits offered were ―..... off‖ from the camp (Lev. 23:29, 30).
b) The goat named Azazel was sent into a ―land cut off‖ or the............... (Lev. 16:21, 22).
The Day of Atonement was regarded as ―a day of judgment and justice‖ by the Jews (Encyclopaedia Judaica, 1971,
vol. 5, col. 1383). The high priest wore special garments including the ―breastplate of judgment‖ during the
preliminary service on this special day (Exod. 28:15). In the Old Testament it is clearly taught that the sanctuary was
the place where judgment originated. Favourable judgments were made in the close vicinity of the tabernacle (Num.
11:16–30; 27:1–11), as well as unfavourable ones (Num. 16:50).
When the high priest came out of the earthly sanctuary on the Day of Atonement, reconciliation was no longer
possible (Lev. 16:20; 23:29–30). This impressed upon the Israelites that ―today‖ is the day of salvation (Heb. 3:13;
4:7) and that God will not always contend with the unrighteous. He will make an utter end to sin and persistent sinners
(Nah. 1:8, 9; Rev. 22:11).
Reconciliation
In this section we will:
● Identify the basic elements of God‘s ministry of reconciliation for the world (i.e., sacrificial, mediatorial and
judicial activities of Jesus Christ).
● Indicate how each of these elements of reconciliation is highlighted through the ceremonies of the earthly
sanctuary especially on the Day of Atonement.
The word reconciliation or atonement (at-one-ment) means ―to bring (a person) back to, into peace, favour, etc.‖, ―to
restore [sic] to purify‖, or ―to absolve or cleanse‖. In its broadest sense it may mean ―to reunite (persons or things) in
harmony‖ (The Oxford English Dictionary, 1961, vol. VIII). It is in the broadest sense that the term is used here. We
notice that God has no need to change. The sinner must be reconciled to God. At the second coming the righteous will
enter a relationship with God similar to that which Adam and Eve experienced in the beginning; they will be delivered
from the presence of sin and be able to once again communicate face-to-face with their Lord (1 Cor. 13:12; Rev.
19:7). When sin and sinners are finally destroyed, ―one great pulse of harmony and gladness beats through the vast
creation‖ (White, E.G. 1950. The Great Controversy, p. 678).
3. Was Christ‘s death on Calvary an all sufficient atoning sacrifice?
ANS. Yes, indeed! The sacrifice was sufficient ―for the ........ world‖ (Rom. 5:18; 1 John 2:2).
Jesus death on Calvary was for all mankind. No other sacrifice is necessary as it was not only full and complete but
accepted by the Father. Thus, the repentant sinner, however vile, is justified as he/she comes in genuine faith to the
Redeemer (Rom. 3:26). This is the aspect of the atonement accomplished for us by Christ as the sacrificial victim
(sacrificial atonement). This aspect of the atonement is spoken of in Leviticus 17, verse 11, where it is made
abundantly clear that ―it is the blood that makes atonement for the soul‖. No atonement is possible without the
shedding of blood. Christ offers to deliver us from the penalty of sin. May this glorious truth be ever before each one
of us.
4. How does Christ‘s act of reconciliation become effective in us?
ANS. a) By accepting Christ‘s offer—―whoever desires, let him ...... the water of life freely‖ (Rev. 22:17).
b) By........... in the light (1 John 1:7).
Until the Lord lays down His priestly ministry in the heavenly sanctuary, He reaches out to save men and women.
Christ died on the cross and provided the means by which all could be saved. But to be saved individuals must repent
and turn to God and walk daily by faith in the power which He is able to give (justification and sanctification
necessary). In this way the individual Christian is sanctified or made holy through faith. The benefits of the atoning
sacrifice are thus appropriated to each individual. Paul informs us in Romans 5, verse 10, that ―Having been
reconciled, we shall be saved by His life‖. Christ thus ministers the benefits of His sacrifice (His blood) to the
believer. The benefits are not ministered to all, but just to those who accept His salvation (John 5:40). This is the
aspect of the atonement wrought in us through Christ‘s ministration as High Priest in heaven today. God wishes to
deliver us both from the guilt and from the power of sin, so that the benefits of reconciliation are ours. Christ‘s work
of reconciliation or atonement continues in the courts of heaven. He is ―pleading His blood on behalf of sinners‖
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before the Father (intercessory atonement made up of mediatorial and judicial aspects—Heb. 4:16; Rev. 3:5). The
confessed sins of the saints finally are being blotted from the books of record. ―As the priests in the earthly Sanctuary
entered the Most Holy once a year to cleanse the Sanctuary, Jesus entered the Most Holy of the heavenly, at the end of
the 2300 days of Dan. 8, in 1844, to make a final atonement for all who could be benefited by his mediation, and to
cleanse the Sanctuary‖ (White, E.G. 1858. Spiritual Gifts, vol. 1, p. 162).
―The atonement is descriptive of a work performed by Jesus Christ, first as a sacrificial victim on earth, then as High
Priest in heaven, for the purpose of bringing the sinner into absolute harmony or one-ness with God. It covers a period
of time commencing with Christ‘s death upon the cross where the atoning blood was shed, continuing with His
mediation as priest in heaven in the first apartment of the sanctuary, and terminating with His final mediatorial work
as Advocate in the most holy place of the sanctuary in heaven, in the antitypical day of atonement when sin is finally
disposed of, after which, His work of making man one with God is completed, He will return to this earth, ‗without
sin unto salvation,‘ to reward ‗every man according as his work shall be‘‖ (Kranz, A.F.J. undated. Christ’s Complete
Atonement, pp. 22, 23).
5. When will the righteous inhabitants of this fallen world be purified completely from the effects of sin?
ANS. At the second coming of the Lord our bodies will be glorified or ―put on ..................‖ (1 Cor. 15:51–54).
At Christ‘s second coming the righteous will be delivered from the presence of sin. Then death, which is the reward of
sin, will be no more.
6. How were these wider aspects of reconciliation taught in the earthly sanctuary?
ANS. a) In the morning and evening, sacrifice was offered in the court yard of the sanctuary. The sacrifice was
provided for all the children of......... (Exod. 29:38–42). It was the spilt ―blood that makes ............. for the
soul‖ (Lev. 17:11).
b) In the offering of a sacrifice for sin by the penitent individual, we see the benefits of reconciliation
appropriated by the person. The priest, officiating (or mediating) in the first apartment, ―shall make .............
for him, and it [sin] shall be ........... him‖ (Lev. 4:31).
c) The final and complete removal of the record of sin (or the ―................. of the children of Israel‖) from the
sanctuary occurred on the Day of Atonement. The service was centred in the most holy place. This service
typified the removal of the record of sins of the righteous from heaven in the judgment and the placing of the
responsibility for sin upon Satan (Lev. 16:16–22).
It is significant to notice that the continual burnt offering was offered even on the Day of Atonement (Num. 29:7–11).
This meant that, even on judgment day, God had made provision for the contrite sinner to be pardoned. The spilt
blood of all the sacrifices pointed forward to Christ‘s sacrifice (His sacrificial atonement). The priest ministered or
applied the blood in the earthly sanctuary thus signifying that he bore the sin of the suppliant; again this activity
occurred on the Day of Atonement (Lev. 4:26; 16:6). The ministering of the blood pointed forward to the mediatorial
work of Christ in the heavenly sanctuary (Heb. 8:6). The judicial aspects of the atonement were the main focus of the
ceremonies on the Day of Atonement. These aspects will be developed in the next section.
Blotting Out of Sin and the Judgment
In this section we will:
● Focus on the judicial aspects of reconciliation brought to view by the Day of Atonement activities in the earthly
sanctuary.
● Highlight that there is a counterpart to the blotting out of pardoned sins in the heavenly sanctuary and that the
judgment takes place before Christ‘s second coming.
● Emphasise that while we are in Christ we are not under condemnation.
On the Day of Atonement the destinies of the people were determined (Lev. 23:28–30). This was the time when the
high priest made final intercession for those who had shown sorrow for their sins and had identified with the people of
God (the record of confessed sins was removed from the sanctuary in a special service); those who did not value their
salvation or regard God‘s ways as something to be desired were judged unworthy. These earthly activities have a
counterpart in the heavenly sanctuary. There the destiny of both the righteous and the wicked are irreversibly
determined before the resurrection at the second coming of the Lord. This is consistent with experience in earthly
courts where investigation precedes the results of the judgment being made known publicly. Indeed, Christ clearly
states that He will come with His reward (Rev. 22:12).
7. What do the services on the Day of Atonement teach regarding assurance of salvation?
ANS. The condemnation of sin was removed from the individual as soon as it was confessed (individual justified).
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The record of confessed sin was transferred symbolical to the sanctuary by the priest. There it remained until
the accumulated record of pardoned sin was symbolically removed from the sanctuary in the judgment. The
high priest confessed all the sins of the people over the head of the live goat, ―........... them on the head of
the goat‖ (Lev. 16:21, 34).
The record of pardoned sins was transferred symbolically to the sanctuary on specified occasions (e.g., unintentional
sins). The priest either took the blood of the sacrificial victim and made an atonement by sprinkling the blood before
the Lord or ate a portion of the meat thus signifying that he bore the sins in the stead of the sinner (Lev. 4:6,7,17,18;
6:30; 7:1–6; 10:17,18). However, the record of these pardoned sins remained in the sanctuary until the Day of
Atonement or reconciliation (Lev. 16:21). This record is in reality a record of the times the believer exercised faith in
Christ‘s forgiveness and pardon, with Christ‘s acceptance of the act of faith recorded against them (Rom. 3:24; 1 John
1:9). The judgment is the time when the records of confessed sins of the righteous are blotted out of existence
symbolised by their removal from the sanctuary. The believer thus was assured of God‘s faithfulness (Exod. 34:6, 7;
Treiyer, A.R. 1986. The day of atonement as related to the contamination and purification of the sanctuary, pp. 228,
229. In Holbrook, F.B. ed. The Seventy Weeks, Leviticus, and the Nature of Prophecy).
8. Does the Scripture speak of blotting out of pardoned sin in the pre-advent investigative judgment?
ANS. a) The Bible speaks of names being blotted out from the book of...... (Exod. 32:33; Rev. 3:5; 22:19). The
earthly sanctuary teaches us that the pardoned sins are blotted out in the judgment (Lev. 16:16, 21).
b) The physician Luke wrote about conversion, blotting out of sins, times of refreshing from the Lord, and
the coming of the Lord. The blotting out of sin is placed in proximity to the latter rain and the coming of the
Lord (Acts 3:19, 20).
The books of record are spoken of frequently in Scripture. These books contain the records of the deeds and attitudes
of men and women. The books are opened for inspection by the angels in the investigative judgment (Dan. 7:9, 10).
Hence, they represent more than the memory of God. The blotting out or the retention of names in the book of life is
on the basis of the life record contained there. The question asked is: What do you think of Christ? Has the individual
sought for understanding and pardon and obtained victory over every sin?—(refer to Ezek. 18:24; Rev. 21:27). If the
answer is in the affirmative the name is retained, if in the negative the name is surely blotted out (Rev. 21:27). Christ
our High Priest pleads His blood on behalf of repentant sinners. Either our names or our pardoned sins will be blotted
out in the investigative judgment (1 Tim. 5:24—refer to the EXHIBIT). In ―the final atonement the sins of the truly
penitent are to be blotted from the records of heaven‖ (White, E.G. 1945. Early Writings, p. 253).
The apostle Paul reasoned with Felix of a judgment to come, that is, at some time in the future (Acts 24:25). Later, he
indicated that this day would come after a period of fearful apostasy (2 Thess. 2:3). The time frame suggested is in the
distant future. The apostle Peter places the time for the blotting out of sins in the period prior to the coming of Christ
in glory (Acts 3:19–21).
9. Who will be required to stand in the pre-advent judgment?
ANS. Those who have made a profession of faith in Christ and have their names recorded in the book of life. We
notice that judgment commences with the........ of God or the church (1 Pet. 4:17; 1 Tim. 3:15).
The pre-advent judgment considers only those (living and dead) who have their names entered into the book of life or,
in other words, those who profess to be God‘s children (Phil. 4:3; Heb. 12:33; White, E.G. 1973. The Faith I Live By,
p. 210). Those who have maintained their faith (their saving relationship with Christ) to the end will be saved or have
their names retained in the book of life (Matt. 24:13; Rev. 3:5). Those who have chosen not to accept Jesus Christ are
condemned already (Heb. 3:18–4:2; John 3:18). At the second coming, Christ brings His rewards with Him, that is,
the verdict of the pre-advent judgment is evident (Matt. 16:27; 1 Thess. 4:13–17). The execution of judgment upon
Satan and his followers takes place after the millennium (Rev. 20:8–15).
10. Does the work of the judgment contradict the concept of justification?
ANS. No!
The idea of living by faith without associated works being seen is a proposition without credibility. The apostle James
clearly states that faith without works is really evidence that faith does not exist (James 2:14–17; Blazen, I.T. 1986.
Justification and judgment, pp. 339–368. In Holbrook, F.B. ed. The Seventy Weeks, Leviticus, and the Nature of
Prophecy). Thus, it should not be surprising that a person‘s faith will be judged by the deeds observed in that person‘s
life (Gal. 6:7).
11. Are forgiven sins available for perusal in the pre-advent investigative judgment?
ANS. a) The Bible indicates that the pardoned sins of the righteous are still on record, but with the pardon of God
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stamped over them (1 John 1:9; Ps. 32:1,2; Matt. 10:26). The Scriptures clearly inform us that every work
and thought will be considered in the judgment ―whether it is ...... or whether it is ......‖ (Eccles. 12:14).
b) A righteous person who casts away confidence in God must face the entire life record and ―All the
righteousness which he has done ........ ..... be remembered‖ (Matt. 18:32–34; Ezek. 18:24–26).
Our text in Ecclesiastes emphatically states that every good and evil deed will be considered. This implies that a
complete record is available, a conclusion confirmed elsewhere in Scripture (Matt. 12:36, 37; Rom. 2:16; 1 Cor. 4:5).
When the Scripture records that pardoned sins are to be remembered no more or cast into the depths of the sea or
removed as far as the East is from the West (Jer. 31:34; Mic. 7:19; Ps. 103:12), it does not necessarily imply that no
record of pardoned sin is kept. These phrases are rather strong statements expressing the abundance of the pardon
offered. Our sins are also said to be behind God‘s back (Isa. 38:17). We cannot logically hold that sins can
simultaneously be held behind God‘s back and separated as far as the east is from the west. These are forms of
expression which give us assurance that while we are in Christ we are not under condemnation.
When we confess our sins, God‘s forgiveness is complete and our guilt is removed (Rom. 3:19, 20; Heb. 10:22; 1
John 1:9). Our sins are forgiven or ―covered‖ (Ps. 32:1). One of the basic meanings of the Hebrew word used here
which is translated ―covered‖ is ―conceal‖. Confessed sin is covered sin (Ps. 85:2; Rom. 4:7). In other words, our
confessed sins are concealed by the merits of Christ‘s blood (Col. 3:3). ―All who have truly repented of sin, and by
faith claimed the blood of Christ as their atoning sacrifice, have had pardon entered against their names in the books
of heaven; as they have become partakers of the righteousness of Christ, and their characters are found to be in
harmony with the law of God, their sins will be blotted out, and they themselves will be accounted worthy of eternal
life....‖ (White, E.G. 1958. The Faith I Live By, p. 212). If we subsequently reject the Saviour, we take responsibility
for our own sins (Matt. 18:32–34). We are informed that every secret thing, the thoughts, and every idle word will
come in review before God (Eccles. 12:14; Matt. 12:36; Rom. 2:16; 1 Cor. 4:5).
The Heavenly Judgment Scene and the Standard Used
In this section we will:
● Outline details of the pre-advent judgment revealed in Scripture.
● Indicate that the standard used in the judgment is God‘s law (transcript of His character). The most significant
question is, ―What have you done with Christ?‖
12. Who is seen coming to the Father and mediating with Him in the pre-advent investigative judgment?
ANS. Jesus Christ or the Son of ..... (Dan. 7:9, 10, 13; Rev. 3:5).
In His high priestly role, Christ is our Mediator before the Father (1 Tim. 2:5; Heb. 7:25; 1 John 2:1; Matt. 10:32, 33).
In other words, Christ pleads the case or makes final representation or atonement before God the Father on behalf of
those who genuinely exercise faith in Him (Gen. 18:25; Matt. 10:32; Acts 10:42). ―The divine Intercessor presents the
plea that all who have overcome through faith in His blood be forgiven their transgressions, that they be restored to
their Eden home, and crowned as joint heirs with Himself to `the first dominion.‘ Micah 4:8‖ (White, E.G. 1950. The
Great Controversy, p. 484; Rev. 3:5).
The role of our divine Intercessor is presented powerfully in the story of Joshua and the Angel (Zech. 3:1–5: White,
E.G. 1948. Testimonies for the Church, vol.5, pp. 472–474). Here Christ acts as the ―deciding judge‖ (John 5:22;
Hardinge, L. 1991. With Jesus in His Sanctuary, p. 542), the one who defends true believers before the hosts of
heaven against the accusations of Satan. ―The Angel‖ represents Christ (Gen. 32:24, 30; Josh. 5:13–15; Hos. 12:4, 5;
cf. John 1:18; Rev. 19:10). He pleads His blood on our behalf before the Father, the ―presiding judge‖ (Dan. 7:9, 10).
This intercessory role continues until He puts off His priestly robes.
He is then crowned King and also makes known the decisions of the judgment at His coming (Dan. 7:14; Matt.
16:27). The execution of the judgment by Christ on the wicked takes places at the end of the 1000 years (John 5:22,
27; Rev. 20:6–10). It is then that He rules with a ―rod of iron‖ (Rev. 19:15).
13. What role has God the Father in the pre-advent judgment?
ANS. The Father presides or is ―.........‖ at the judgment (Dan. 7:9, 10).
The words ―cast down‖ literally mean ―to set up‖ or ―to erect‖. In these verses an awesome judgment scene is
portrayed in which all the heavenly hosts are involved. Christ promises to confess the names of those who have a
living connection with Him before the Father and the holy angels (Rev. 3:5). He promises to be our Mediator. How
important for human beings, then, to be aware of the events which are even now transpiring in the heavenly courts.
The Holy Spirit is involved in the judgment in that He expresses the heartfelt feelings of the individual to Christ
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(Rom. 8:26). All heaven is involved in our salvation!
14. What is the standard in the pre-advent judgment?
ANS. The law of........... (James 2:12; Eccles. 12:13, 14).
The law of God points us to the pathway of liberty for it points us to the Saviour who gave the law. The law is a
transcript of God‘s character and shows clearly the imperfections in our characters in just the same way as a mirror
shows the true state of the person who looks therein (James 1:22–24). The law has no power in itself to change us, but
Christ provides both freedom from the guilt of sin and power over sin. Hence, the believer is freed from sin‘s
stranglehold through faith and gains the highest liberty. Jesus said, ―If anyone loves Me, he will keep My word‖ (John
14:23).
15. What lessons does the earthly sanctuary teach us about the pre-advent investigative judgment and the standard
used in the judgment?
ANS. a) The high priest or mediator between God and mankind also represented......... (Heb. 9:6, 7, 11, 12).
Christ our High Priest is also our Mediator just as in the earthly sanctuary the high priest was the mediator (Heb. 8:6).
In the earthly sanctuary, the high priest acted as a mediator for those who participated fully in the spiritual activities of
the Day of Atonement (Lev. 16:16, 17). In the heavenly sanctuary, Christ undertakes to ―confess‖ or represent
Christians, who abide in Him, before the Father in heaven. Those who deny Him, Jesus judges as unworthy of
representation in the heavenly court (Matt. 10:32, 33).
b) The main aspects of the services on the Day of Atonement (judgment day) were held in the most holy
place before the Ark of the Covenant which held the........... of the law (Lev. 16:12–14; Exod. 25:16; 31:18).
Obedience to God‘s revealed will (summarised in His law) is the standard used in the judgment (John 14:15; Heb.
5:9). God has provided, in all ages, strength to enable victory over sin. The principles of His kingdom are just, for He
provides the means by which these principles may be obeyed (Hab. 2:4; Rom. 4:13; 1 Cor. 10:13).
The Purpose of the Judgment
In this section we will:
● Emphasize that the pre-advent judgment in heaven coincides with God‘s last great call to the peoples of this earth
to accept salvation.
● Outline the functions of the pre-advent judgment for the inhabitants of this universe.
16. Does God need to conduct a special judgment in order to determine who is righteous and who is not?
ANS. The Scripture records, ―The Lord ......... those who are His‖ (2 Tim. 2:19).
God knows the secrets of the mind, and understands the course that a person‘s life will take (Pss. 44:21; 94:11). As an
example we might quote Cyrus. One and a half centuries before Cyrus was born, the Bible speaks of his deeds (Isa.
44:28; 45:1–3). With such foreknowledge it becomes evident that God does not need a judgment to decide who are
His servants (1 Pet. 1:2). Nevertheless, the Bible speaks of an investigative judgment near the close of earth‘s history.
Indeed, we find that the Scriptures record that God investigates before sentence is passed, even though every detail of
the case is fully known (e.g., Gen. 11:5; 18:21). This principle was first established in Eden and is illustrated on a
number of occasions in the Scriptures (Gen. 3:8–19). For example, the wickedness of Sodom and Gomorrah were well
known to the Lord, yet he personally investigated (investigative judgment) and dialogued with Abraham about His
intended dealings with the cities. Abraham thus understood that God‘s dealings were fair and just. This experience is
recorded for our benefit, so that we may more fully appreciate the nature of the investigative judgment taking place
today.
17. What special work takes place on earth in association with the judgment in heaven?
ANS. The judgment is associated with the worldwide proclamation of the everlasting ......... in its fullness (Rev.
14:6, 7)
An understanding of the first angel‘s message also implies an understanding of the sanctuary doctrines (Dan. 8:11–
14). The little horn power and her accomplices (Roman Catholic Church and apostate Protestantism) have obscured
the truths of God‘s word, particularly those associated with the sanctuary. We are assured that ―the court [judgment]
shall be seated, and they shall take away his dominion‖ (Dan. 7:26). The ―dominion‖ or ―control‖ of these powers will
be broken by the clear and certain truths of God‘s words in the period of God‘s judgment. The great rousing call that
is to ring through this earth is based on the certain teachings of the Bible. The cry is, ―Come out of her [Babylon], my
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people, lest you share in her sins, and lest you receive of her plagues‖ (Rev. 18:4). God is not willing that any should
perish in sin. This is God‘s last call to a world doomed to destruction!
18. What are the functions of the pre-advent investigative judgment?
ANS. a) The knowledge of the investigative judgment functions to encourage a close, meaningful relationship
between Christ and His disciples preparatory to His coming. Jesus‘ prayer was that His disciples be ―..... in
Us‖ (John 17:11, 21, 22; Joel 2:27–29).
The announcement that the judgment has commenced is also an announcement that Christ is coming, and that those
who would welcome Him in peace have a work to complete in God‘s vineyard (Rev. 14:7, 14–16). The parable of the
ten virgins instructs us that the development of a close relationship is the work of preparation to be accomplished by
the individual before the bridegroom comes (Matt. 25:1–10). In the parable of the marriage supper an examination of
the guests was held before the supper to determine who was fit to participate, who was wearing the robe (Christ‘s
righteousness—Matt. 22:1–13). The work of preparation described here is the work which the first disciples
participated in before Pentecost. The ―judgment is to bring people into unity, the one-ness, the at-one-ment, that Jesus
prayed for on the way to the Cross‖ (Maxwell, C.M. 1985. God Cares, vol. 2, p. 352; John 17:20–22). The necessity
for this unity is apparent when we consider the experience which those who live in the time of the judgment must go
through (Rev. 7:13–15; 13:14–17). This work of purifying the life was taught in the earthly sanctuary (Lev. 16:30). A
similar work is required today in this antitypical Day of Atonement.
b) The judgment functions to give to the world and to the assembled universe the clearest demonstration that
the law or .................. of God were not abolished at the cross and that the precepts of the law may be kept
through faith (Rev. 14:12).
Having failed in his accusations against God, Satan was defeated and God was vindicated at the cross by the
marvellous display of the inseparable nature of God‘s mercy and justice (law)—(John 12:31–33; White, E.G. 1979.
Faith and Works, pp. 118, 119). He now tempts people everywhere to believe that the law was abolished at the cross.
The question asked of old still rings forth, ―What do you think about the Christ?‖ (Matt. 22:42). In the face of a death
decree upon those who believe fully in the merits of Christ and the call to obedience, Jesus presents to the world and
to the universe a people who are faithful (Rev. 13:15–17; 14:4,5,12; White, E.G. 1964. That I May Know Him, p.
292). ―God will have a clean people on earth who, because they have allowed God to cleanse them from their sin,
bring honor and glory to Him. Simultaneously, God is also glorified in heaven when the sanctuary is cleansed of sin
during the judgment‖ (Goldstein, C. 1992. False Balances, p. 125).
God is also vindicated through His people today in the same manner in which He was vindicated anciently (e.g.,
Elijah—1 Kings 18). Ezekiel records, ―It is not for your sake, O house of Israel, that I am about to act, but for the sake
of my holy name, which you have profaned among the nations to which you came. And I will vindicate the holiness of
my great name, which has been profaned among them; and the nations will know that I am the Lord, says the Lord
God, when through you I vindicate my holiness before their eyes‖ (Ezek. 36:23–24 RSV—emphasis added). The
prophet then goes on to explain how this vindication would occur. ―I will cleanse you. A new heart I will give you,
and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh.
And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances‖
(Ezek. 36:25–27 RSV).
c) The investigative aspects of the judgment in the heavenly sanctuary represent the final phase of Christ‘s
work of atonement there as High Priest. The sanctuary is to be ―............‖ (Dan. 8:14; Lev. 16:17, 20–22).
Christ is about to return triumphant!
The time of God‘s investigative judgment is a time of soul searching, a time for drawing near to God, a time to put
away every sin which besets us, and a time to fervently share the gospel. When God finishes His work of
sanctification in His people, the cleansing can be finalised in the heavenly sanctuary. The life work of all who profess
to be followers of Christ is reviewed and the names of the righteous (those who walk continually by faith) are retained
in the book of life. The record of confessed and forsaken sins is removed from the records books and from the
sanctuary. Jesus pleads His blood on behalf of those who have committed sins in ignorance (Heb. 9:7, 11). The just
demands of the law are fully satisfied by God‘s mercy. Type has met antitype. The next great event is the reception of
the kingdom by Christ and His coming to this earth in triumph to gather His saints.
d) The judgment shows to all the hosts of heaven that God is just. The question is ―shall not the ........ of all
the earth do ........‖ (Gen. 18:21, 23–33).
The judgment has cosmic dimensions in that the events happening on earth are connected with those happening in
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heaven. The restoration or cleansing of the heavenly sanctuary is a reversal of attacks of the ―little horn‖ power of
Daniel 8, for it demonstrates to all that the Lord has a people on this earth that ―keep the commandments of God and
the faith of Jesus‖ (Rev. 14:12).
The assembled intelligences of the other worlds are watching with intense interest the affairs of humanity (1 Cor. 4:9).
God is showing the truthfulness of His ways to the universe (Rom. 3:4; Phil. 2:10–11; Rev. 19:2, 11). The eternal
security of the universe is dependent upon their perception that God is what He claims to be. The judgment further
vindicates the character and government of God. When the plan of salvation is completed and rebellion and sin have
been eradicated, God will stand fully vindicated before the universe (Rev. 15:3–5; White, E.G. 1962. Testimonies to
Ministers and Gospel Workers, p. 433). ―It [the judgment] restores the rule of right in the universe.‖ [Sanctuary
Review Committee, 1980. 1989. Christ in the heavenly sanctuary (consensus document), p. 233. In Holbrook, F.B. ed.
Doctrine of the Sanctuary: a Historical Survey (1845–1863)]. The shout goes forth, ―Lord God Almighty, true and
righteous are Your judgments‖ (Rev. 16:7).
e) The judgment is a statement ―in ......... of the saints of the Most High‖ (Dan. 7:22; 12:1).
The judgment will proclaim in favour of those who have sacrificed all for their Master and will declare against the
little horn power and those supportive of it (Dan. 7:26). The announcement that the judgment has come (Rev. 14:7) is
a statement that the triumph of the saints is about to be realised. The judgment is good news for the believer who is in
Christ! (Pss. 7:8–11; 26:1–5; 43:1, 2).
The destiny of all, whether righteous or unrighteous, is determined in advance of the coming of the Lord (Rev. 22:12).
The resurrection of the righteous and the translation of the righteous living are rewards of judgments previously made.
The Scripture states quite clearly that not all the dead are raised at Christ‘s coming (Rev. 20:5 first part). Those that
are not raised at His coming will suffer eternal shame (v. 6). Let us plan to be among those who sing, ―Alleluia!
Salvation and glory and honour and power to the Lord our God‖ (Rev. 19:1).
ANSWERS TO QUESTIONS
1. a) cleansing b) uncleanness
10. —
2. a) cut b) wilderness
11. a) good; evil b) shall not
3. whole
12. Man
4. a) take b) walking
13. seated
5. incorruption
14. liberty
6. a) Israel; atonement b) atonement; forgiven c) 15. a) Christ b) tablets
uncleanness
16. knows
7. putting
17. gospel
8. life
18. a) one b) commandments c) cleansed d) Judge; right
9. house
e) favor
EXHIBIT
HOW GOD DEALS WITH SIN
The earthly sanctuary gives us a clear understanding concerning God‘s program of dealing with sin. The entrance of
sin into the universe brought guilt (Gen. 3:8; Rom. 3:19, 20). God provided a means whereby men and women might
be delivered from condemnation and for the human race to be saved. Not only was salvation offered to the human
race, but the entire universe was to be protected against the sin problem, so that sin would not arise the second time
(Nah. 1:9). It is important to note at the outset that in the Scriptures the forgiveness of sin is not regarded as
synonymous with the blotting out of sin (Neh. 4:5; Jer. 18:23). Let us follow the steps in God‘s plan.
1. Condemnation is removed from the sinner at confession. When the sinner laid his hand on the sacrificial
victim in the old covenant dispensation, it signified that the weight of sin was transferred to the sin-bearer (i.e., he
was totally dependent upon Christ; Lev. 4; Isa. 53:4, 5). The sinner by the act of confession was covered, washed,
cleansed or justified. It is the same today. The penitent believer is freed from an evil conscience (Heb. 10:22).
Assurance takes the place of guilt; condemnation ceases (Matt. 11:28; Rom. 8:1).
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2. Transference of record of confessed sins to the sanctuary. In the earthly sanctuary atonement for sin involved
the ministration of the priest who took the blood of the sacrificial victim and sprinkled it in the holy place
(sometimes a portion of the flesh was eaten in the holy place). By this means the records of the penitent‘s
confessed sins (faith transactions) together with the record of Christ‘s forgiving acts were left on the horns of the
altar of incense and before the veil (Lev. 4:20,26,31,35; 6:25,26,29; 10:17). Elsewhere the Scripture speaks of the
deeds, thoughts, and words of all peoples being available to God in the judgment (Eccles. 12:13, 14; Matt. 12:36,
37; Rom. 2:6; 1 Cor. 4:5). The confessed sins of the righteous are spoken of as going beforehand to judgment (1
Tim. 5:24). In fact, nothing can be hidden (Luke 12:2); this includes even our sins covered by Jesus‘ merits (Ps.
32:1, 2; Matt. 10:26). Those who do not follow Christ to the end must bear the penalty of all their sins, for they
have now denied the basis on which their sins were forgiven, that is faith in Christ (Matt. 18:32–34).
3. Record of confessed sins removed from the sanctuary. The sanctuary was cleansed and the confessed sins
were blotted out on the Day of Atonement. On this day the Lord‘s goat had no sin confessed over it; its blood was
sprinkled before and on the mercy seat (in the most holy place), signifying that the merits of Christ‘s sacrifice fully
satisfied the law of God, the tables of which rested below the mercy seat (Lev. 16:15). Through this ceremony final
atonement was made for the confessed sins of the people and for sins which they had committed ignorantly (Lev.
16:16, 20, 33; Heb. 9:7). The record of confessed sin now ceased to exist, for mercy and justice were satisfied (Ps.
85:9, 10; in these verses the word ―righteousness‖ may be translated ―justice‖). The cleansing of the heavenly
sanctuary is spoken of in Daniel 8, verse 14. The final events occurring in this antitypical Day of Atonement,
which include the blotting out of confessed sins, are placed by the physician Luke in close association with the
coming of the Lord (Acts 3:19,20).
4. Responsibility for sin placed upon Satan. In the old covenant dispensation, on the Day of Atonement the last
act in the drama of salvation was the placing of the confessed sins of the people on the head of the Azazel goat,
which represented Satan. The blood of this goat was not shed (the goat was led into the wilderness to perish; Lev.
17:11), therefore it did not serve as a saviour. Through the symbolism of the sanctuary service, it was represented
that the sins which Satan had led the people to commit were now placed to Satan‘s account, thus re-establishing
harmony or a state of being ―at one‖ (Lev. 16:7–10). He is the originator of sin and tempts us to sin (John 8:44;
Rom. 6:16; 1 John 3:8), thus he has a responsibility to bear for his part in causing sin (Ps. 7:16; Zech. 3:1–4). The
Scriptures represent Satan as thrown into the lake of fire at the end of reign of sin (Ezek. 28:18; Rev. 20:10). At no
stage does Satan shed blood, hence he cannot atone or act as a saviour for another (Lev. 17:11; Heb. 9:22; 1 John
1:7).
Not all aspects of God‘s dealings with sin could be symbolised in the sanctuary service. We notice that no symbolic
activity transpired in the earthly sanctuary to convey the idea that the confessed sins of former believers returned on
their own heads. Neither was there any symbolism to represent how God dealt with sins which were confessed, but
not forsaken. Yet in both instances the Scripture elsewhere clearly indicates how God deals with such cases. We refer
the reader to the following texts (Matt. 18:32–34—confessed sin returns onto the head of those who turn from God;
Isa. 1:11–15; Jer. 6:20; Mic. 6:6–8; 1 Sam. 15:22; Matt. 5:24: Luke 18:11–14—sacrifices of those who were not
genuinely repentant were not forgiven; Gen. 27:38–41; Hos. 8:13; Matt. 27:4.5; Heb. 12:16,17—confessed but
unforsaken sin is not forgiven).
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12. SMOKE FILLED THE TEMPLE
God‘s ways are indeed in His sanctuary. When the sacredness of the sanctuary here on earth was lost, the focus of
attention shifted to the heavenly sanctuary. John, the Revelator, writing probably in the period AD 95 to 96 records a
number of things about the heavenly sanctuary. Perhaps one of the most significant is contained in Revelation 15,
verses 6 to 8, where it is recorded that the angels of God at the close of this world‘s history emerge from the heavenly
temple bearing the seven last plagues. At this time the temple is filled with smoke and no person is able to enter
therein. Mankind‘s day of opportunity for salvation has passed. It is our intention to focus on these events in this
lesson.
In the last lesson we studied the service on the Day of Atonement, particularly as it related to the removal of the
record of confessed sins of the righteous from the sanctuary. We pointed out that the antitypical Day of Atonement
commenced in 1844 and is still in progress. This process will end some day soon, when we do not know! The
Scriptures describe the pre-advent judgment in some detail and also give vital information about the close of
mankind‘s probation here on earth. When Jesus comes, He comes with His reward. In this lesson we also wish to
examine aspects of the pre-advent judgment, particularly as they relate to those who profess to be Christ‘s servants.
We will also study the subject of the close of probation, and the events which will occur here on earth and in heaven
in the 1000 year period following the close of probation.
All Christians Judged Before Christ Returns
In this section we will:
● Emphasise that Christ comes the second time with His reward. All the inhabitants of the earth will be considered in
the judgment.
● Remind that there are only two classes of people recognised at Christ‘s return—the righteous and the wicked.
The general theme of a judgment occurs frequently throughout the Bible. In a sense those who have not accepted
Christ as their Saviour have already decided their destiny. The judgment of those who claim to be Christians is
specifically spoken of in Scripture.
1. When Christ returns to this earth the second time, how many different classes of people will he recognise?
ANS. Just..... (Rev. 14:11, 12)
From Genesis to Revelation there are only two classes of people ever recognised by God: the righteous and the
wicked, the wheat and the tares, the wheat and the chaff, the good and the bad, the saved and the unsaved, the sheep
and the goats, those separated to the right and those separated to the left by Christ.
2. How many types of harvests are mentioned in the Bible?
ANS. Two harvests are mentioned as follows:
a) The........ harvest—represents the righteous (Rev. 14:15, 16).
b) The........ harvest—represents the wicked (Rev. 14:18, 19).
The symbolism used in Revelation chapter 14 regarding the two harvests was understood by John‘s contemporaries.
In Palestine there were two main harvests, the harvest of the grain (April/May) and that of the grapes (late summer).
In verses 15 and 16, the grain harvest clearly is being referred to as the expression translated ―is ripe‖ comes from a
Greek word which means ―to become dry or withered‖ which is an expression applicable to cereal harvests. The grape
harvest refers to the wicked. They are the recipients of God‘s wrath. A similar concept is taught in the parable of the
wheat and the tares. Here the servants of God bind the tares together to be burnt and then gather the wheat (Matt.
13:30).
3. What does a woman refer to in Bible prophecy?
ANS. a) A virtuous woman (―a chaste .........‖) or a woman dressed in white refers to a pure church (2 Cor. 11:2;
Ps. 51:7; Isa. 1:18; Rev. 12:1, 2).
b) A woman dressed in scarlet (a prostitute—or one who commits ............) represents an apostate church or
religion (Ps. 75:8; Hos. 3:1; Rev. 17:4, 5).
The woman or church of Revelation 17 is scarlet coloured and is pictured as full of objectionable things (v. 4). This
woman is called ―Babylon the Great‖ and has many daughters (v. 5). This same religious power is considered in
Revelation chapter 14, verses 8 and 10, and is judged to be fallen or to be beyond retrieval. As in Babylon of old,
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sacred things are combined with pagan ways, thus bringing the judgment of God (Dan. 5:1–4, 25–28, 30). Those who,
in the face of clear evidence, continue in the ways of mankind‘s own devising rather than accept the glorious truths of
God‘s word will be judged worthy of death (Rev. 18:4). Jesus Himself contended with similar perversions of truth
during His sojourn here on earth, and warned that God will judge those as unworthy who mix the traditions of men
with their worship, thus making the word of God of none effect (Matt. 15:3, 6).
4. Does the pre-advent investigative judgment involve the cases of all those claiming to be Christians?
ANS. Yes! ―God will bring ........ work into judgment, including every secret thing whether it is good or whether it
is evil‖ (Eccles. 12:14; Matt. 12:36, 37).
In the previous question we observed that those who follow after the traditions of men, instead of the pure truths
delivered to the saints by Christ, will be found guilty of treason and therefore subject to death. We are assured by the
Scriptures that ―every work‖ whether good or evil will be considered in the pre-advent judgment. This includes the
works of all Christians. Those who have known the pure truths of God‘s word and have turned aside from them will
be judged, as will those who have exchanged their wicked ways for the ways of the Lord (Ezek. 18:21–24,30).
5. With what group of people does the pre-advent judgment commence?
ANS. With those who make the highest profession of faith or ―the ........ of .....‖ (1 Pet. 4:17).
The imagery used by Peter is similar to that spoken of by the prophet Ezekiel who saw a man, clothed in linen,
moving through Jerusalem (symbolic of God‘s church) with a device to place a mark in the foreheads of those who
were loyal to God (Ezek. 9:3–6). The investigation commenced with the elders or religious leaders (v. 6). Their
opportunities to know truth and to withstand error place them in a most responsible position.
Today is the Day of Salvation
In this section we will:
● Appeal to the reader to decide for Christ today.
There is a widespread sentiment in the world today that God is so kind and loving that He will not destroy the wicked
without giving them a second chance to repent. It is our purpose in this segment of the lesson to investigate the
teaching of the Scriptures on this subject.
6. Is it safe to leave decisions to follow God‘s teachings to a future time?
ANS. No! ........ is the day to make decisions for God and for eternity (Heb. 3:7, 8, 12, 13, 15; Ps. 95:7, 8).
God sought to teach this truth through the sanctuary service. On the Day of Atonement or judgment, which marked
the end of the religious year, those who chose not to participate in soul searching and the putting away of sin were
―cut off‖ (Lev. 23:27–30). In other words, their day of opportunity or probation had passed.
7. In the parable of the ten virgins, what was the fate of those who neglected to make preparation while the
bridegroom delayed?
ANS. The Lord declared that He did not ...... them (Matt. 25:12).
The parable of the ten virgins is well known in Christian literature. It is important to recognise the setting of this
parable. In Matthew chapter 24 Jesus gives His great discourse on the signs of His coming and the end of the world.
Then He introduced a number of parables to drive home the points which He wished to emphasise. The majority of
these parables indicate that the opportunities for preparation which are given to us must be grasped; we can leave our
preparation too late. Notice a few of the points from these other parables and Bible accounts:
i. Noah‘s day is revisited and the story of entering into the ark of safety is retold. The lesson drawn is indicated in
Matthew 24, verses 38 and 39. The lost were so busy about the affairs of life that they ―did not know until the
flood came and took them away, so also will the coming of the Son of Man be‖.
ii. The parable of the coming of the thief to the household is recounted. The lesson drawn is that if the householder
had known the hour of the break-in he would have had a guard ready to prevent it. In a like manner ―the Son of
Man is coming at an hour when you do not expect Him‖ or are not prepared (Matt. 24:44). In other words, if
preparation is not made now then there will be no future with God.
iii. The parable of the faithful and evil servants is given. The lesson given here is that the servant who is found
doing the master‘s will when he comes will be rewarded, the servant who is unfaithful will be destroyed (Matt.
24:46–51).
iv. The parable of the talents is related. In this account, the master of the servants goes to a far country. When he
returns, he asks what the servants have done with the means he has left them. The one who failed to improve
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the opportunities given to him was cast ―into the outer darkness‖ (Matt. 25:30).
Immediately following all these parables, the Lord brings to the disciples the concept that when He comes He is
coming with His reward.
8. How does Jesus describe His coming, and when will the rewards be given to those here on earth?
ANS. a) Jesus will come in ........ (visible) with the angels (Matt. 25:31).
b) All nations will then be gathered to receive............ (Matt. 25:32).
c) Two types of rewards are given: one group inherits the glorious .......... prepared by Christ (Matt. 25:34);
the other group shares the fate of Satan and his angels (v. 41).
9. Those who resist the call of conscience are in danger of sinning against the Holy Spirit. What is this sin called in
Scripture?
ANS. The unpardonable sin or the sin which ―will ..... be ............ men‖ (Matt. 12:31, 32).
The deliberate rejection of light by a person hardens them in the course of action being taken (Num. 15:29–31).
Continued resistance to impressions made by the Holy Spirit eventually leads the individual to make deliberate and
considered choices against the course of action outlined by God in His word. The individual has by such actions
―severed the line of communication with heaven‖. The conscience becomes deadened; the person becomes
unreachable. God appeals to us to respond promptly to His calls to obedience.
Probation Closes
In this section we will:
● Indicate that a time will come when God will no longer offer salvation to any person (probation closes).
● Outline the events which transpire on earth immediately following the close of probation.
The time of testing and making decisions for Christ will end one day soon.
10. How does the Scripture describe the close of probation?
ANS. a) ―Michael shall ........ up‖ (Dan. 12:1).
Michael is none other than Christ. No other has guarded His people so jealously. In Daniel chapter 7, verses 9, 10, and
13, we find a solemn court scene described. We notice that all in the court are seated. Christ Himself is involved in
this pre-advent investigative judgment (1 John 2:1). When Christ stands up His mediation for all mankind is at an end,
the great judgment court rises.
b) Smoke ......... the temple (Rev. 15:8).
The glory of the Lord, spoken of here, fills the temple and no intercession is available to mankind. The imagery used
in Revelation is similar to that used in Ezekiel 10, verses 3 and 4. In the ancient temple on earth, God‘s presence left
the most holy place and He then paused over the threshold of the temple before departing entirely (Ezek. 11:22,23).
There was no more intercession available to ancient Israel within the sanctuary. Similar outcomes are portrayed in the
book of Revelation as transpiring in heaven.
11. What event immediately follows the close of probation?
ANS. The seven last .......... are poured out (Rev. 15:1, 6–8; 16:1).
After Christ‘s intercession is finished in the sanctuary, a great time of trouble descends on the earth (Dan. 12:1). There
is great strife and destruction. The plagues begin to be poured out (Rev. 6:14–16; Rev. 16). God will not always bear
with rebellious mankind. A day will come, as in the time of Noah, when God‘s forbearance will reach its limit. Then
God will perform His strange act (Isa. 28:21; Ezek. 18:30–32).
12. After the plagues are poured out, what event transpires?
ANS. God declares, ―It is ......!‖ (Rev. 16:17).
This announcement signals the end of the deceptive and manipulative acts of the religious powers known as ―great
Babylon‖, insofar as the true nature and loyalties of this power is now revealed to the inhabitants of the world. This
religio-political combination has sought to gather the ―kings of the earth and of the whole world‖ against God‘s
people (Rev. 16:13, 14, 18, 19).
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Wicked Judged and Azazel Banished
In this section we will:
● Outline the nature of the immediate rewards which Christ gives to the inhabitants of this world at the second
coming.
● Indicate the nature of Satan‘s immediate reward at the second coming and relate this to information given in the
earthly sanctuary service on the Day of Atonement.
13. When Christ appears in the clouds, what happens to the living and the dead?
ANS. a) The righteous dead are......... (1 Thess. 4:16).
b) The living righteous are ......... ... together with those raised to meet Christ in the air (1 Thess. 4:17).
c) The wicked are slain at Christ‘s coming. ―A fire shall ......... before Him‖ (Ps. 50:3–5; 2 Thess. 1:7, 8;
2:8).
The righteous become immortal, are gathered by the angels (Matt. 24:31; 1 Cor. 15:51–53), and are taken to heaven
(Acts 1:11; John 14:3). The scenes of rejoicing in heaven are taken up by John the Revelator (Rev. 7:9–17). He
describes in majestic detail the adoration given to God for the wonder of His ways, His love and forbearance, and His
deliverance.
14. What specific task do the righteous perform in heaven during the 1000 years?
ANS. The saints judge the wicked including the ......... who have fallen (1 Cor. 6:2, 3).
It must be remembered that God has already determined the fate of all inhabitants of this earth prior to the second
coming. Well it may be asked to what purpose this activity is undertaken by the saints. The saints actually live and
reign with Christ during this period (Rev. 20:4–6). It appears that they participate with Christ in determining the
degree of punishment for the lost (remember that only the record of the sins of the righteous were removed during the
pre-advent judgment). The saints, through this investigation process, will be forever convinced of God‘s mercy and
justice. God will be shown to be trustworthy.
15. What happens to Satan following Christ‘s coming?
ANS. Satan is bound by circumstances on this earth for 1000 years or chained in a ―............... pit‖ (Rev. 20:1–3).
Scripture suggests that Satan is accompanied by his evil angels during this period of time (2 Pet. 2:4; Rev. 12:9).
Satan is bound by a chain of circumstances owing to the fact that there are no people living for him to tempt. The
Greek word ―abussos‖, which is often translated bottomless pit, means a desolate place, a place without ―form and
void‖, or one which is broken up and unpeopled (Jer. 4:23). This same term was used in an early Greek translation of
the Bible (Septuagint) to refer to the state of the world at creation (Gen. 1:1, 2).
16. In the Old Testament sanctuary service on the Day of Atonement, what part of the ceremony pointed to the
banishment of Satan?
ANS. When the sins of the repentant where symbolically taken from the sanctuary and placed on the head of
the.............. (Azazel), this goat was banished into a ―place cut off‖ or in other words into the wilderness or
desolate place (Lev. 16:10, 20–22).
The term scapegoat or Azazel is used only in Leviticus 16. The word is applied to a person who, by the context of the
discussion, is against God (Lev. 16:8). A number of ideas have been expressed as to the meaning of the word. ―The
parallelism of ‗for Yahweh‘ and ‗for Azazel‘ indicates that Azazel is a proper name, probably of a demon. It was so
interpreted by the Syr version of Lev, by the Targum, and by 1 Enoch, which identifies Azazel as the prince of devils
who was banished into the desert‖ (Brown, R.E., Fitzmyer, J.A. & Murphy, R.E. eds. 1990. The New Jerome Biblical
Commentary, p. 1282). Azazel was indeed sent away into an uninhabited or desolate place. The goat was not a
saviour, for blood was not shed. The ultimate responsibility for all the confessed sins was symbolically placed on the
goat, as they will ultimately be placed upon Satan who will receive just retribution from God.
Sin Is No More
In this section we will:
● Indicate that Satan and sinners will not be punished forever, but will be forever destroyed by God.
● Rejoice in the assurance that God‘s plan of salvation is so complete that there is no possibility of sin arising in the
universe again.
17. At the end of the 1000 years, what important event transpires?
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ANS. a) The wicked dead ...... again (Rev. 20:5 first part).
This text has been a source of confusion to some. However, as presented in the New International Version of the
Bible, uncertainty disappears. Verses 4 (last part) and 5 read as follows: ―They [righteous, understood from context]
came to life and reigned with Christ a thousand years. (The rest of the dead did not come to life until the thousand
years were ended.) This is the first resurrection.‖ Understood thus it is seen that the information about the wicked
dead is extra information placed at this point in the discourse and that those persons involved in the first resurrection
are the righteous.
b) Satan is delivered from his desolating circumstances or, in other words, is ―............ from his prison‖ (Rev. 20:7).
Indeed, since the wicked are now again present on the earth his active mind has something to do. He immediately
plots evil and rallies the masses of wicked in an attempt to overthrow the saints and the New Jerusalem (Rev. 20:8, 9
first part). In the next chapter of Revelation we are given details concerning the descent of the New Jerusalem from
heaven to earth prior to the described activities of the wicked (Rev. 21:1, 2).
18. Does the Bible assure us that sin and sinners will one day cease to exist?
ANS. Indeed it does. The wicked are destroyed by...... (Rev. 20: 9 last part, 10, 14).
There is no deliverance from the second death. It represents a finality and completeness which are also found in other
expressions in the Bible. Elsewhere the wicked are said to be reduced to stubble, to be ash under the foot, and to
disappear in smoke (Ps. 37:10, 20; Mal. 4:1, 3). Concerning the Devil, we are assured that he too will be reduced to
ashes and will never be found any more (Ezek. 28:17–19).
19. In Christ‘s kingdom set up here on earth, is there any possibility that sin will arise the second time?
ANS. Praise God, no! ―Affliction will ..... ...... ... a second time‖ (Nah. 1:9).
In Zechariah chapter 14 (vs. 1, 4, 9), a description is presented by the prophet of the ―day of the Lord‖ when Christ
will stand on the Mount of Olives in triumph. The mountain will cleave in two and a great plain will be formed to
contain the New Jerusalem. The earth will be cleansed by fire of sin and its effects at the same time as the destruction
of the wicked and Satan takes place (2 Pet. 3:7, 10, 11). The Lord in that day will ―be King over all the earth‖. This is
Christ‘s third coming to this earth and is the culmination of all the Christian‘s hopes. Let us pray earnestly that we and
those we work for will be there on that grand and glorious day.
ANSWERS TO QUESTIONS
1. two
2. a) grain b) grape
3. a) virgin b) adultery
4. every
5. house, God
6. Today
7. know
8. a) glory b) sentence c) kingdom
9. not, forgiven
10. a) stand b) filled
11. plagues
12. done
13. a) raised b) caught up c) devour
14. angels
15. bottomless
16. scapegoat
17. a) live b) released
18. fire
19. not rise up
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13. THE LIFE IS IN THE BLOOD
The most valued gift in our world is life. We read of the heroic struggles of those in peril in an effort to preserve this
precious gift, and of those who dare to risk their lives to save the lives of others. The question that all ultimately ask
is: What comes after death? This is a question which has intrigued all civilisations from the beginning of the world.
In fact, we find that in Eden the fallen angel Satan tantalised the thinking of the first woman, Eve, into believing that
there were other dimensions of existence than that which she then was experiencing. This knowledge, this experience,
would be hers if only she followed the principles of Satan‘s government. He promised her that if she did follow his
teachings she would not die! In other words, obedience to God and access to the tree of life was not essential in order
to have immortality.
In this study guide we wish to examine the idea of life after death, the concept of reincarnation, and related issues. Of
paramount significance, we wish to establish what the Bible has taught from the beginning regarding belief in the
immortality of the soul and the possibility of holding communion with those who have passed to the ―other side‖. It is
also our plan to determine the instruction which God gave to His people on this subject through the sanctuary
services.
Death, the Wages of Sin
In this section we will:
● Emphasize that death entered this world on account of sin.
● Remind that animal sacrifices were introduced by God in order not only to indicate the consequences of sin but to
point to the coming Saviour.
1. What did God declare would be the ultimate consequence of disobedience or sin?
ANS. ......... is the result of disobedience (Gen. 2:17; Rom. 6:23).
Since Adam and Eve had no experience of death, it is evident that the statement made by God which is recorded in
Genesis had to be accepted by faith. Individual obedience could spring only from trust and love for their Maker. God
no doubt explained the nature of death to Adam and Eve, and that it would mean separation from the holy beings who
were their companions.
2. In order to teach the truth that sin brings death and salvation demands the life of a perfect substitute, what ceremony
did God institute?
ANS. Animal............... (Heb. 9:22, 12; 1 John 1:7; Rev. 5:9).
In requiring the life of a perfect substitute for the sin which the people had committed, God was illustrating that their
sin would cause the shedding of the blood of the Son of God at some time in the future. Animals were first slain to
provide the sinful pair with clothing (Gen. 3:21). We are first made aware of the institution of animal sacrifices in the
account of the murder of Abel by his brother Cain (Gen. 4:4). Abel offered a perfect lamb to the Lord in obedience to
the instruction which he had received (no doubt from his parent‘s Adam and Eve); Cain was rebellious and offered
fruit. Now God accepted Abel‘s offering, but not Cain‘s. Cain in his anger argued with his brother and slew him. It
must be noted that before Adam and Eve were expelled from the Garden of Eden, God gave them the promise that
Christ would come and suffer on their behalf (Gen. 3:15). It appears evident that animal sacrifices would have been
introduced to them at this early date, and that they taught their sons the meaning of the ceremony.
3. In the animal sacrifices, what did the blood of the animal represent?
ANS. The blood represented the...... (Gen. 9:4; Lev. 17:11).
When the blood was released from the animal by the cutting of the throat, it died. Hence, the blood was representative
of life. The shed blood pointed forward to the life of the Son of God which would be shed in the future. The Scriptures
clearly affirm, ―Without the shedding of blood there is no remission‖ (Heb. 9:22). This indicates the consistency of
God‘s requirements. Sin inevitably brings death.
4. Except for the small amount of blood of animals used ceremonially in the sanctuary services, what was done with
the blood of the slain victims?
ANS. The blood was poured at the bottom of the altar in the courtyard; on reaching the earth it returned to dust
(Gen. 3:19; Lev. 4:7, 18, 25, 30, 34).
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The slaying of the animal victims impressed the dreadful consequences of sin on the suppliant. The spilling of the
blood, which represented the life, conveyed the idea that sin led to eternal oblivion.
5. What do the Scriptures declare happens to both human beings and beasts when they die?
ANS. They return to ...... again (Gen. 3:19; Eccles. 3:20).
The Scriptures clearly and unequivocally declare that human beings will return to the dust out of which they were
made. Solomon indicates that both men and beasts go to the one place, all return to dust.
6. Do human beings have any advantage or pre-eminence over the beasts in death?
ANS. No! Both have the one type of ......... and both go to the one place (Eccles. 3:19).
Human beings have no ―pre-eminence‖ or ―no advantage‖ over the beasts. Solomon goes on to state that both man
and beast possesses the same life force or ―spirit‖. This is in complete agreement with Job‘s account where he uses the
term breath and spirit interchangeably (Job 27:3). The question of whether this life force ascended at death in the case
of humans and descended in the case of the beasts is one question which Solomon raised but does not answer here
(Eccles. 3:21—this no doubt was one question which arose from the pagan beliefs of his time. The Egyptians, for
instance, believed in a blissful abode in the heavens. The soul and the body were regarded as separate entities, and the
soul was considered as capable of independent movement from the body—Encyclopaedia of Religion and Ethics,
1967, vol. 12, p. 517). Solomon answered the question about the destination of the life breath in Ecclesiastes chapter
12, verse 7. The spirit or breath of life (―ruach‖) returns to God. Nowhere in the Bible does the Hebrew word ―ruach‖
convey the idea of a conscious entity winging its flight to realms on high.
Abominations of the Occult
In this section we will:
● Highlight that from the time of the creation of mankind Satan has sought to contradict God‘s statement that
disobedience to God‘s instruction would bring death.
● Review briefly how the idea of life after death is fostered.
7. How did Satan seek to divert the attention of Eve from the plain statements of God concerning sin and its
consequences?
ANS. He introduced the doctrine of the immortality of the soul. He declared, ―You will ..... surely .....‖ (Gen. 3:4).
God had declared that in the day that mankind sinned death would come (Gen. 2:17). The enemy of souls sought to
contradict this by declaring that in sinning the person would enter higher realms of knowledge (Gen. 3:5). No doubt
the serpent ate a portion of the forbidden fruit to demonstrate that death did not immediately come. This would have
appeared to be conclusive proof to Eve. God‘s sentence, however, was sure; death did not occur at the time of eating,
but the sentence of death was passed then. The Hebrew in Genesis 2, verse 17, literally says, ―dying thou shalt die‖.
Instead of possessing immortality conditional on obedience, now mankind was given ―unconditional mortality‖.
The term immortality of the soul, as used today, is explained in the following quotation. Immortality ―implies that the
being which survives shall preserve its personal identity and be connected by conscious memory with the previous
life‖. And again, ―By the human mind, or soul, is meant the ultimate principle within me by which I feel, think, and
will, and by which my body is animated‖ (The Catholic Encyclopedia, 1913, vol. VII, pp. 687, 689).
8. Through what agencies was the idea of a conscious state in death fostered?
ANS. W........., wizards, familiar spirits or mediums, necromancers, spiritists, and the like (Deut. 18:9–13; 2 Kings
21:6; 2 Chron. 33:6).
Necromancers were simply consulters of the dead as were those who consulted with familiar spirits. Witches (female)
and wizards (male) were persons who practised sorcery or magic arts. The Jews regarded such persons as involved in
evil activities. Characteristic of all workers of magic arts was the thought that the magician required contact with
supernatural evil powers (demons, gods, ghosts). The workers of magic, furthermore, were considered able to
requisition help from these powers in order to perform their unusual acts (Encyclopaedia of Religion and Ethics, 1967,
vol. 8, p. 301).
Today, the occult is popularised in movies, videos, TV programs and music. Psychics and clairvoyants openly
advertise their activities. The occult ―promises power and excitement‖ which is attractive to increasing numbers of
people in our age who are seeking exciting and novel experiences. These experiences can lead some to display bizarre
behaviour, to suffer mental breakdowns, and to experiment with crime (Kent, G. 1997. Signs of the Times, vol. 112
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(No.6), pp. 32–36).
9. Are so-called spirit mediums able to call up the dead and predict the future?
ANS. a) It may appear that the ...... have returned to communicate with the living (1 Sam. 28:11, 12, 14).
b) Yes, the ruler of darkness (Satan) can make educated................. about the future (1 Sam. 28:15, 19; 31:2,
4, 5).
In the example here quoted, it was no great achievement for Satan to predict Saul‘s demise. The Lord had departed
from him and he was now directly disobeying God by attempting to communicate with the dead (1 Sam. 28:16; Lev.
20:27). In our time, we might mention the predictions of the self-styled prophet Aladino Felix who correctly predicted
the death of a Russian cosmonaut in 1966 and the forthcoming assassinations of Martin Luther King and Senator
Robert Kennedy. He also predicted violence in his home country Brazil, which duly took place. In attempting to
assess whether Felix was led by God, we note that he was caught leading a group of bank robbers in Sao Paulo who
also planned to assassinate top government officials (Vandeman, G.E. 1973. Psychic Roulette, p. 114). It is clear that
God was not behind these activities but Satan.
10. What attitude does God have towards attempts to communicate with the dead?
ANS. He considers such practices abominations and those who continue therein will ―not ........... the kingdom of
God‖ or, in other words, will perish eternally (Lev. 20:27; Deut. 18:9–13; Gal. 5:19–21).
The Lord is ever willing to accept genuine repentance from such individuals and count them as children of His
kingdom. For example, Simon the sorcerer was baptised by the apostle Philip (Acts 8:9–13). His subsequent
behaviour was not exemplary (vs.14–24) and history is not kind to his memory. However, he was accepted as a
potential candidate of God‘s kingdom.
11. What agencies were involved in the crucifixion of our Lord?
ANS. a) Spiritual Sodom and........ were responsible (Rev. 11:8).
b) Egypt was noted for its obsession with........... and sorcerers (the occult—Isa. 19:3).
It is evident that the activities of those controlled by Satan were responsible for the scenes associated with the arrest,
trial, and crucifixion of our Lord. The same agencies will be involved in the climactic events of the great controversy
on this earth (Rev. 16:13, 14).
Unseen Agencies in Our World
In this section we will:
● Establish that both good and evil angels seek to influence the actions of human beings.
The Bible contains the story of a conflict between the forces of good and evil. The conflict or controversy arose in
heaven and extended to this earth, as recorded in Revelation (Rev. 12:7–9). The conflict is over the principles of love
which regulate all of God‘s activities. Satan maintains that his own principles are superior to God‘s and has sought to
convince all of the correctness of these assertions. The Scriptures give us a preview of the future and show the
controversy ending in triumph for the principles of love which originated with God (Rev. 20:10; 21:1–5).
12. Does God have unseen agencies present in the world to aid those who sincerely desire to please Him?
ANS. Yes, indeed! ―The angel of the Lord ........... all ......... those who fear Him‖ (2 Kings 6:15–17; Ps. 34:7; Matt.
18:10; Luke 2:8–13).
The involvement of angels in the ministry of salvation was taught through the sanctuary on earth. Two golden angels
reverently bowed their heads over the mercy seat in the most holy place (Exod. 25:18).
13. Do evil angels operate to fasten individuals in chains of doubt and prompt them to commit unrighteous acts?
ANS. Yes! (2 Cor. 11:14; Eph. 6:12; Col. 2:15).
14. Are the angels disembodied spirits?
ANS. No!
a) The evil angels are created beings, for mankind was created a ―little ........ than the angels‖ (Ps. 8:5; Ezek.
28:13–15; Rev. 12:9, 3, 4).
The evil angels originated in heaven, but were cast to the earth at the same time as Satan, who was the cherub who
occupied a position of honour next to Christ. These angels were created pure but, through belief in Satan‘s lie, they
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were banished forever and will perish with Satan in the lake of fire which will cleanse this earth at the return of the
New Jerusalem (1 Cor. 6:3; 2 Pet. 2:4; Rev. 20:10, 15).
b) The angels of God are created beings. They are ―fellow‖ servants with faithful human witnesses and are
thus not to be............... (Col. 1:16; Rev. 22:8, 9).
The holy angels are based in heaven. Their appearance can be like that of men (Mark 16:5–8). They act as God‘s
agents in protecting His children and leading the honest in heart to a knowledge of God (Gen. 28:12; Ps. 34:7; John
1:51).
Unconscious State in Death
In this section we will:
● Clearly establish from Scripture that there is no conscious state in death.
15. Do the Bible writers foster the idea that a person is conscious in death?
ANS. No!
a) The dead know........... (Eccles. 9:5, 6, 10).
b) In the very day of death the thoughts of the dead......... (Ps. 146:4).
c) Family events happening on earth after the death of a loved one are........... to them (Job. 14:12, 21).
As we have already noted, in contemporary Christian society the idea of the soul is that of an entity which feels,
thinks, wills, and animates the body. The texts given above declare unequivocally that in death the person is not able
to think, feel, or participate in anything. The Scriptures do not give the doctrine of reincarnation any credibility either
(Heb. 9:27).
16. Do the Scriptures speak of souls?
ANS. Yes!
a) Adam became a ......... soul (or being) when God breathed into the clay model which He had formed (Gen.
2:7).
The text says clearly and emphatically that a body plus the breath of life are the components of a living soul or being.
The Hebrew word for soul (KJV) or being (NKJV) used here is ―nephesh‖, which may commonly mean ―breath‖,
―life‖, ―living being‖, and ―the heart as the seat of affections‖.
b) When sinful mankind dies the ...... also dies (Ezek. 18:4, 20).
The Hebrew word used here for soul is also ―nephesh‖ or ―living being‖. It becomes very clear, then, that when a
person dies that the reverse process occurs to the one indicated in the previous question; when the breath of life no
longer exists in the body, the person is dead and there is therefore no longer such a thing as a soul. In Ecclesiastes we
are informed that the life principle or spirit returns to God and the body returns to dust (Eccles. 12:7; Job 27:3). In
support of this we note that the Hebrew word (―ruach‖) used in Ecclesiastes for spirit also means ―wind‖ (Young, R.
1975. Analytical Concordance of the Holy Bible, pp. 924, 925). In conclusion, if a soul can die then it cannot be
immortal. Indeed, Scripture refers to mankind as mortal (Job 4:17; Rom. 6:12).
17. What was Christ‘s attitude towards a conscious state in death?
ANS. He did not support it.
a) He declared that Lazarus‘ death was to be likened unto a........ (John 11:11).
b) He rebuked the Pharisees for their traditions (Matt. 15:1, 6, 9).
The Pharisees gave the Oral Law (traditions) a place in their beliefs equal to the written Torah (Mosaic Law—first
five books of the Bible). The Pharisees believed in the immortality of the soul. This doctrine was not taught in the
Torah. The Sadducees, by contrast, believed in the death of the soul (Encyclopaedia Judaica, 1971, vol. 14, col. 621).
In the texts recorded in Matthew, Jesus rebuked the Pharisees for their scripturally unfounded traditions. He did not
include the Sadducees in this particular rebuke.
c) He promised the thief on the cross that he would be with Him in ............, but not at the moment of death
(Luke 23:43; John 20:11, 16–18).
Christ did not go to His Father until Sunday morning, hence He was not in Paradise on the day which He spoke to the
thief, which was Friday evening. We must remember that there was no punctuation in the Greek (scriptio continua
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was the norm, so that punctuating the text was a matter of interpretation; Poirier, J.C. 1996. New Testament Studies,
vol. 42, p. 288). Hence, the placement of the comma in Luke 23, verse 43, will make a vast difference to the meaning
of the verse. Notice the difference, ―Assuredly, I say to you, today you will be with Me in Paradise‖—immortality of
soul inferred; and ―Assuredly, I say to you today, you will be with Me in Paradise‖—mortality of the soul inferred.
d) Jesus said that He would .............. and receive true believers unto Himself (John 14:2, 3; Ps. 50:3, 4).
The coming of Jesus in the clouds of glory (visible), with a great noise and accompanied by the hosts of heaven, is the
great event associated with the raising of the dead and the putting on of immortality (1 Cor. 15:20,23,51–55; 1 Thess.
4:15–17).
18. Surely the story of the Rich Man and Lazarus gives credibility to the idea that in death we are conscious?
ANS. This is a pagan story and has elements which Jesus Himself did not support by His teachings (Luke 16:19–
31; Matt. 25:30–33).
The historian Josephus relates this story in a discourse to the Greeks. The account asserted that as the souls descended
into Hades after death the just were guided to the right hand (to the Bosom of Abraham) and the unjust were dragged
to the neighbourhood of Hell (Whiston, W. circa 1936. The Life and Works of Flavius Josephus, pp. 901, 902). The
story had its origins in the Egyptian folktale concerning the journey of Si-Osiris to the underworld (Jeremias, J. 1972.
The Parables of Jesus, pp. 183–186). Investigation of the Scriptures reveals that Jesus taught that the separation of the
just and the unjust occurs at His coming (Matt. 25:31–33). Jesus used this popular account principally to show that our
destiny is determined before death, and that God‘s judgments are irrevocable. Abraham is, indeed, still in his grave, as
the apostle Paul distinctly informs us (Heb. 11:8–16). The term for grave in Hebrew is ―sheol‖ and in Greek ―hades‖.
It does not represent a hot, burning place, but a place of darkness and silence (Job 7:9; 17:13; Pss. 16:10; 31:17).
As long as the second coming of Christ was considered to be imminent, it did not matter to the believers that they
might be sleeping or waiting unto the resurrection (this view prevailed until as late as the fifth century). When this
event receded into the distant future, people did not wish to postpone indefinitely their reward or the reward of the
wicked. Hence, ―the doctrine of the immediate judgment of each soul at death‖ was invented (Walker, D.P. 1964. The
Decline of Hell, pp. 34, 35). The idea of purgatory was invented by Clement of Alexandria (died prior to AD 245) and
Origen (died AD 253/254), an idea which in parts was drawn from Greek religious traditions. The true father of the
idea was Augustine of the papal Church. The doctrine was proclaimed in 1439. The doctrine was a weapon used for
inducing obedience to the Latin Church (Le Goff, J. 1984. The Birth of Purgatory, pp. 52, 60, 61). It must be
acknowledged that ―Catholic philosophers ... have generally claimed to establish the validity of the belief
[immortality] apart from revelation‖. Evidence is even adduced from spiritualism (The Catholic Encyclopedia, 1913,
vol. VII, pp. 688–690).
Immortality Given
In this section we will:
● Identify the time when immortality is given to the righteous.
19. Have men and women been going to heaven and hell through the ages or are rewards given at Christ‘s coming?
ANS. a) The judgment, carried out while Christ is our Mediator, determines the nature of the rewards. We are told,
―The court was ........., and the ........ were opened‖ (Dan. 7:23–27, 9, 10, 13, 14; Matt. 22:11–13).
b) The rewards cannot be given until Christ takes His kingdom at His coming. The righteous are then
―caught up‖ and ―meet the Lord ... the .....‖ (Matt. 13:37–43; 1 Thess. 4:16, 17).
The Bible presents the picture of the saints waiting in their graves until the call of Christ brings them forth at His
second coming. Christ brings His reward with Him when He comes (Matt. 16:27; Rev. 22:12). The judgment
commenced in 1844 and proclaimed that the saints are about to be rewarded.
20. Do the Scriptures make an unambiguous statement about immortality and when it is given?
ANS. Yes!
a) Only God..... immortality (1 Tim. 6:15, 16).
b) Immortality is given to the righteous by Christ at His second coming or at the time of ―the ...... trumpet‖
(1 Cor. 15:51–54; 1 John 3:2).
Associated with the last great climactic events transpiring on earth before Jesus comes, the Scripture reveals that the
world will be deceived by signs and miracles wrought by evil agencies operating through religious organisations
which are not true to God‘s word (Rev. 16:13,14). Such deceptions will be eagerly grasped by those who believe in
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communications with those on ―the other side‖. Let all keep our ―garments, lest he walk naked and they see his
shame‖ (Rev. 16:15). The garments of our mind need to be fortified with the truths of God‘s word, or we will not be
able to stand in this awesome time.
ANSWERS TO QUESTIONS
1. Death
2. sacrifices
3. life
4. poured
5. dust
6. breath
7. not, die
8. Witches
9. a) dead b) predictions
10. inherit
11. a) Egypt b) mediums
12. encamps, around
13. —
14. a) lower b) worshipped
15. a) nothing b) perish c) unknown
16. a) living b) soul
17. a) sleep b) — c) Paradise d) come again
18. —
19. a) seated, books b) in, air
20. a) has b) last
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14. THE LORD WILL COME SUDDENLY
When Jesus came to this earth to live as a man, He presented the truth regarding God‘s character and the principles of
His government to the people in simplicity. The gospel was presented again in its purity. The ―gospel age‖
commenced with the outpouring of the Holy Spirit at Pentecost. It will end with the great outpouring of the Holy
Spirit just before the return of Christ in glory. How eagerly we should pray for this outpouring in our lives, so that we
can fulfil God‘s purpose for us.
The Scriptures speak a great deal about the hope of Christ‘s return in glory. In fact, in Malachi chapter 3 the prophet
speaks of Christ coming ―suddenly‖ to the heavenly temple to complete the final phase of His ministry before
returning to this earth. God has a timetable which He eagerly awaits to fulfil. The Scriptures indicate that there are
necessary events which must occur and conditions which will prevail in the world and in the church before this event
will transpire. In God‘s timetable He mentions the possibility of delay owing to the unready state and lack of an
enthusiastic sense of mission seen among His disciples. In this lesson we wish to examine the idea of the imminence
of Christ‘s return and the experience which the true believers must have before the Lord can return. Is it possible for
His believers to hasten this event?
The Messenger Comes to His Temple
In this section we will: 
Introduce the reader to the Bible description of the scene in heaven which depicts
Christ commencing His final work in the heavenly sanctuary.
● Indicate aspects of the religious awakening and preaching which occur on earth at the time of Christ‘s final work in
the heavenly sanctuary.
The prophet Malachi indicates, in the passage of Scripture which we are examining (Mal. 3:1–3), that in order to
prepare the people for the coming of the Lord to this earth as our Redeemer, a special work would be carried out by
God‘s agents. Jesus indicated that John the Baptist fulfilled this role of preparing the people to receive Him in a
special manner (Matt. 11:10).
1. Who is the Messenger or Angel of the Covenant spoken of by the prophet Malachi?
ANS. Jesus is called the ......... of God (Exod. 14:19, 24–26; 13:21; 1 Cor. 10:4).
The Hebrew word for messenger (mal‘ak) may also be translated angel. Hence, the messenger of the covenant (Mal.
3:1) may also be referred to as the angel of the covenant (refer White, E.G. 1970. Conflict and Courage, p. 67). Jesus,
who is also called Yahweh in the Old Testament (Isa. 40:3), is identified as this angel (compare Hos. 12:4–5; Zech.
3:1–5). In the verses noted above, we also have revealed to us that Jesus was the lawgiver who appeared on Mount
Sinai amid awful splendour (James 4:12).
2. When did Jesus come suddenly to His temple?
ANS. a) At the close of His triumphal entry into earthly Jerusalem, Jesus........ out those who were desecrating it
(Matt. 21:12).
b) At the commencement of the work of the pre-advent investigative judgment in heaven in 1844, Jesus
came to the........... of Days or the Father (Dan. 7:9, 10, 13).
Some of the prophecies recorded in Scripture have a double application. An illustration of this principle of double
application can be seen clearly by referring to Malachi chapter 4, verses five and six. Here the Scriptures speak of
Elijah the prophet ―coming before the great and dreadful day of the Lord‖ to prepare a people for that event. Clearly
this prophecy focuses in a primary sense on our day (Zeph. 1:14–18). Nevertheless, Christ also made an application of
the prophecy to the work of John the Baptist (Matt. 17:10–13). The prophecy in Malachi chapter 3, verse one, also has
a double application. Christ came to earth to demonstrate the true principles of His kingdom and to declare judgment
on the Jewish nation. In His role of High Priest in the heavenly courts the principles of His kingdom (summarised in
the three angel‘s messages) are to be brought to the world in a startling manner before the close of mankind‘s
probation, before judgment is declared on the unjust (Rev. 14:6–12). Care needs to be exercised in proposing double
applications to prophecies; the Scripture itself must indicate such an application.
3. What work did Christ do when He came to His temple?
ANS. During the closing phase of the first advent experience, Christ performed the following functions:
a) Christ restored the truths and.............. of God‘s word to their rightful place (Matt. 21:4, 23).
b) Christ was declared a ......; thus was brought to His hearers attention details regarding the doctrine of the
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kingdom of grace and of glory (Matt. 21:5).
c) Christ brought conviction to.............. those professed followers who held His words in contempt
(Matt.21:12, 13, 31, 32, 41, 45).
The prophecy of Malachi chapter 3, verse 1, sees a second fulfilment in the coming of Christ to the judgment
described in Daniel 7. The little horn power and her associates have perverted the teachings of the word of God.
Revelation chapter 14 indicates that a glorious lighting of the earth with the truths of God‘s word will take place
before Christ returns in glory. In particular, the full truths of the sanctuary will be revealed to the world. The three
fold messages of Revelation chapter 14 also declare that the kingdom of God‘s grace is soon to be replaced by the
kingdom of His glory. Probation is soon to close. In preparation for this event, a great work of investigative judgment
is proceeding in heaven.
Behold He Is Coming
In this section we will:
● Emphasise the conditions which will prevail on the earth prior to Christ returning.
● Indicate that Christ Himself indicated that probationary time may be extended.
The coming of Christ to the heavenly sanctuary will be followed by the coming of Christ in glory (Mal. 3:1).
4. To what period of time should we liken the time when Jesus comes the second time?
ANS. The days of ...... and Lot (Matt. 24:37–39; Luke 17:26–28).
5. What conditions prevailing in Noah‘s day have their parallel in our day?
ANS. a) The word of God and of His prophets is held in derision or .......... at (2 Pet. 3:2, 3).
b) Higher criticism has rendered the idea of a literal interpretation of Scripture as unbelievable, in other
words, the words of Scripture are ............ forgotten (2 Pet. 3:4–6).
c) The doctrine of the ......... coming of Christ will be attacked (2 Pet. 3:4).
d) Worldly ............ fill the mind (Matt. 24:38).
e) Every imagination of the mind tends towards...... (Gen. 6:5).
f) The earth is filled with............ (Gen. 6:11).
g) Society is controlled by the animal passions or...... (Gen. 6:2; 2 Pet. 3:3).
The emphasis in our society today is on satisfying the senses of hearing, seeing and feeling, and in giving a free reign
to the ideas of men and women. The individual becomes the arbiter of right and wrong. There are no absolutes. Your
opinions or mine are declared by many to be of equal value in deciding what course to pursue on various moral and
even religious questions. The Scriptures declare that all things should be tested according to God‘s infallible standard.
―To the law and to the testimony: if they speak not according to this word, it is because there is no light in them‖ (Isa.
8:20 KJV).
6. Did Christ speak of the possibility of probationary time being extended before His second coming occurred?
ANS. Yes! Jesus ―is coming at an hour when you do not ......... Him‖ (Matt. 24:42–44, 48; 25:5, 14–19).
The Bible speaks of the beginning of the time of the end and sets its commencement in 1798 (Dan. 12:4). However,
there are no time prophecies defining exactly when the end of time will occur. Jesus indicated that His coming was
conditional on the gospel being given to every nation, kindred, tongue and people (Matt. 24:14).
7. Is God unreliable concerning His promised appearing?
ANS. No! ―The Lord is ..... ........ concerning His promise‖ (2 Pet. 3:8, 9 first part, James 1:17; Rev. 10:7).
8. What is the reason for God‘s extending probationary time?
ANS. He is ―not willing that ..... should perish‖ (2 Pet. 3:9).
God delays in mercy so that there is opportunity for all to hear and respond to the last message of grace. He is also
merciful to His servants whom He has commissioned to give the message. Like the Israelites of old, the sense of
mission and urgency in finishing the task has grown dim. The members of the Laodicean (last) church are not all fully
aware of their deficiencies; they do not have the right relationship with God (Rev. 3:18; Gallagher, J. 1981. Ministry,
June, pp. 4–6).
Imminence of Christ’s Return
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In this section we will:
● Focus on the concept of the imminence or the soon coming of Christ in glory.
● Identify signs heralding the soon coming of Christ.
9. Did the early disciples believe in the imminence of Christ‘s return?
ANS. Yes, apparently they did (1 Thess. 4:17; 2 Pet. 3:11–13).
These and other Scriptures indicate that the apostles hoped that Christ would come in their day; ―expectancy of the
coming of the Lord ran high in those early churches!‖ (Quigley, W.B. 1980. Ministry, August, p. 18). Many Christians
continued to cherish a similar hope into the third century, but as Christianity increased in popularity so the idea of
Christ‘s early return began to dim. Hopes of the Second Advent revived close to the turn of the first millennium and at
various periods up to the present time (Encyclopaedia of Religion and Ethics, 1967, vol. 11, pp. 284, 285; Ball, B.W.
1981. The English Connection, pp. 181, 182). Today that sense of ―urgent expectancy‖ remains and grows stronger as
people, whether religious or not, look for the coming of cataclysmic events (Quigley, W.B. 1980. Ministry, June, pp.
11, 12).
10. Was the belief in the imminence of Christ‘s coming by the early disciples well founded?
ANS. No!
The mere fact that some of God‘s followers held a certain viewpoint at some point of time during their experience
does not constitute evidence that the view they espoused represented God‘s ideal (Matt. 19:7, 8).
11. Are there instances recorded in Scripture where believers misunderstood the import of the message conveyed?
ANS. Yes! Some examples follow:
a) Christ‘s disciples misunderstood His ............ at His first coming (Luke 24:21, 25–27).
b) Eve thought that the promised Redeemer coming was fulfilled with the birth of her first son. ―I have
......... a man from the ......‖ (A literal translation omits the word ‗from‘—Gen. 3:15; 4:1; Spuriel‘s translation
says, ―I have gotten the man Jehovah‖).
c) Daniel the prophet did not fully ............... the meaning of his writings (Dan. 8:27; 9:21–23; 12:8, 9).
d) The believers in the period immediately before 1844 misunderstood the application of the term
―cleansing‖ of the sanctuary spoken of in the ―little book‖ of Daniel (Rev. 10:8–11).
Early last century the believers understood that Jesus was to return to this earth in 1844. However, with the passing of
the time and no visible signs of Christ‘s return, they were thrown into great disappointment. It was then that they
understood that the prophecy of Revelation chapter 10 indeed foreshadowed such a disappointment and that they were
to renew their efforts to spread the gospel message. They understood that in 1844 Jesus had undertaken the last phase
of His ministry in heaven. He had come suddenly to the second apartment ministry of the sanctuary to commence His
final work there.
12. What events will occur in the world and in the church before the return of Christ takes place?
ANS. a) A great religious power antagonistic to God will be revealed and operate in the world. This power will
continue until the end of time, for it is destroyed ―with the ............... of His coming‖ (2 Thess. 2:3, 4, 8).
b) The religious power introduced in our last question held great temporal power for 1260 years; during this
period the saints experienced intense................ (Dan. 12:7; 7:25; Matt. 24:29; Rev. 12:6).
This prophecy commenced in AD 538 when the Emperor Justinian finally broke the power of the Arians in Rome (the
wars went on until AD 555 in Italy) and made important concessions to the papal church. This greatly increased its
temporal power. Several years after this event Gregory the Great could pompously write, ―I would like to know
whether the pope, in this world, is a spiritual leader or a temporal king‖. The prophecy terminated in 1798 with the
capture of the Pope by Napoleon‘s general Berthier. ―The papacy dropped to its lowest ebb in modern times‖, as a
consequence of this momentous event (Encyclopaedia Britannica, 1879 vol. 10, pp. 796, 797; 1886, vol. 20, p. 783;
1961, vol 17, p. 201; Funk & Wagnalls New Encyclopedia, 1975, vol. 19, p. 163). Scripture predicts a resurgence of
papal power which will continue until the Lord‘s coming (Rev. 13:3–8).
c) Knowledge was to ............ in a remarkable manner (Dan. 12:4).
In a primary sense the increase in knowledge predicted here pertains to the increase in the understanding of the
prophecies of the book of Daniel. This increase in understanding coincided broadly with the technological and
scientific revolution. A period of technological development began in Great Britain about 1760 and spread to other
significant industrial countries over the next century. The prosperity flowing from the replacement of manual
techniques by the machine led to ―prosperous new enterprises [which] generated further scientific research and
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technological progress‖ (Funk & Wagnall’s New Encyclopedia, 1971, vol. 13, pp. 286, 287). Today, this remarkable
increase in knowledge continues.
d) The great celestial signs spoken of in the Scriptures must precede the coming of Christ. The Scriptures
indicate that these signs would be given while the door of mercy is still open, for we are assured that
―whoever ........ on the name of the Lord shall be ........‖ (Matt. 24:29; Joel 2:30–32).
These signs were mentioned in lessons 9 and 10. In these studies we established that the last great time prophecy
mentioned in the Bible ended in 1844. The signs focussed world attention on this event. We are now living in the time
of the end!
e) The longest time prophecy in the Bible, the 2300 year prophecy, must be fulfilled. The last work of Christ
preparatory to His coming commenced in 1844. This work of ............... the heavenly sanctuary still
continues (Dan. 7:26, 27; 8:14).
This prophecy was the subject of lesson 10. In lesson 11 we discussed the purpose of the judgment. One important
function of the pre-advent judgment is to bring the moral issues in the controversy between Christ and Satan to the
attention of the inhabitants of the world and to invite them to accept God‘s offer of salvation.
f) The ......... is to be preached to all the world (Matt. 24:14).
This is the only task that remains to be fulfilled, and then Christ will come triumphant. Modern methods of
communication make fulfilment of the gospel commission to preach His saving message to all the world‘s inhabitants
achievable within a relatively short time frame. Rivalling the urgency of the preaching of God‘s word, is a resurgence
of other religious movements including Islam.
g) Factors working against the reception of God‘s call to salvation are a decline in biblical belief and
deterioration in moral standards. This is indicated in the words, ―that Day will not come unless the ............
...... comes first‖ (2 Thess. 2:3).
h) Compounding these problems many will lose their Christian fervour, their love ―will ...... ......‖ (Matt.
24:12).
i) At the same time the quality of life on the earth will decline as the inhabitants ―........... the earth‖ (Rev.
11:18).
The planet is under unprecedented pressure as its resources are exploited, as population burgeons, and as levels of
pollution rise.
13. What work is Christ to finish in heaven before He comes in glory?
ANS. Christ‘s work as ...... ......... in sanctifying His people and blotting out the confessed sins of the saints from
the books of record must be completed (Heb. 5:5, 6; Dan. 8:14; Lev. 16:20, 21).
Just when Christ‘s work will be completed in the courts of heaven is not revealed in Scripture. The work is to a degree
tied to the response of God‘s people to the urgent tasks at hand. The angel with the seal of God is pictured in Scripture
as crying to the angels who are to release God‘s restraining influence over the powers of darkness to delay until God‘s
task is completed (Rev. 7:1–3). It is not God who wilfully delays, but He is longsuffering and takes account of the
weaknesses and indecisions so characteristic of human nature when it comes to things of eternal value (2 Pet. 3:9,10).
Like the apostle Paul, let us show no lack of faith in the Lord‘s coming (2 Tim. 4:6–8).
The Sealing
In this section we will:
● Indicate that prior to Christ‘s return a special work must be accomplished in the lives of God‘s people.
14. What work must be completed for God‘s people before the close of probation?
ANS. The servants of the Lord are to be......... (Ezek. 9:2–5; Rev. 7:2, 3).
Probation closes as Christ completes His work in the heavenly sanctuary. In Ezekiel‘s prophecy the Lord is shown
lingering at the threshold of the temple waiting for the sealing to be completed (Ezek. 9:3). The sealing spoken of here
is accomplished when the servants of God have settled ―into the truth, both intellectually and spiritually, so they
cannot be moved‖ (White, E.G. 1976. Maranatha, p. 200). The principles of God‘s law are written on their minds and
their will is dedicated wholly to God. The opposition and persecution foretold in Scripture, as coming on this world,
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are unable to sway their resolve to obey all the commandments of God through faith (Rev. 7:14, 15; 13:15–17). It is
now that our minds are to be focussed on the truth of God‘s word and the special truths for this time. We have been
challenged that, ―The truth and the glory of God are inseparable; it is impossible for us, with the Bible within our
reach, to honor God by erroneous opinions‖ (White, E.G. 1950. The Great Controversy, p. 597).
15. What specifically is the seal of God which is received in the forehead?
ANS. It is a ...... of redemption or sanctification (Ezek. 9:4; Rev. 14:1, 5, 12).
The seal of God is not a visible mark. The sealing is accomplished in the forehead. This is the location of the powers
of reasoning and decision. The special seal spoken of in Revelation applies to those who have chosen to serve God in
a period of earth‘s history when all are asked to obey mankind‘s law rather than the law of God (Rev. 13:15–17). The
Sabbath has become the great point at issue. It has always been God‘s sign or seal of loyalty (Exod. 31:12, 13), but in
the closing stages of earth‘s history the law of God and its most significant commandment, the fourth, have become
the point of intense contention. God places His mark of approval upon those, who in the face of a death decree, obey
Him in all things and reverence the Sabbath because they love Him and know from experience the joy of victorious
living through Christ (Rev. 13:15–17; 14:12). Those who receive this mark have made it a habit to stand for the truth
rather than to follow the crowd. They have independence of mind and spirit and test all things by the word of God
(Isa. 8:20).
16. What agencies are involved in placing the seal of God on the forehead?
ANS. The holy ......... and the Holy Spirit (Rev. 7:2, 3; Eph. 1:13).
All heaven is involved in our salvation.
17. What qualities are shown by those who are candidates for heaven?
ANS. a) They yearn after righteousness and lament ―over all the .................. done‖ in the name of religion (Ezek.
9:4).
b) They are covered with Christ‘s righteousness and live by faith, in other words, they possess robes made
―white in the ........ of the Lamb‖ (Rev. 7:13, 14).
c) They have contended with and have rejected false doctrine. They are........... (Rev. 14:4). [A pure woman
or ‗virgin‘ is symbolic of the true church (Rev. 12:1–5) and an immoral woman is symbolic of an apostate
church (Rev. 17:1–6).]
d) They are without........ before God (Rev. 14:5).
e) They keep the .................. of God through faith (Rev. 14:12).
f) They show ............ at the apparent delay of Christ and a prayerful attitude in the face of apostasy among
their brethren (Rev. 14:12; Ezek. 9:4).
Those who would be counted among this number are ―now afflicting their souls, confessing their sins, and earnestly
pleading for pardon through Jesus their Advocate‖ (White, E.G. 1948. Testimonies for the Church, vol. 5, p. 472).
―Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the
living God. ... Only those who, in their attitude before God, are filling the position of those who are repenting and
confessing their sins in the great antitypical day of atonement, will be recognised and marked as worthy of God‘s
protection‖ (White, E.G. 1962. Testimonies to Ministers and Gospel Workers, p. 445). In Malachi 3, verse 3, God is
pictured as a ―refiner and purifier‖ so that His followers may offer ―an offering in righteousness‖. God allows trials to
come to us so that our characters may be developed.
18. What experience is necessary in order to make Christians fit candidates for heaven?
ANS. The saints must experience the outpouring of the Holy Spirit in order that they may ......... to the ―end of the
earth‖ (Hos. 6:3; Acts 1:8).
The Latter Rain
In this section we will:
● Establish that the special work accomplished in God‘s people before Christ‘s return is made possible through the
activities of the Holy Spirit.
● Focus on the nature of the Holy Spirit‘s work in the lives of Christians.
19. What figure of speech is used in the Scripture to describe the outpouring of the Holy Spirit?
ANS. The coming of the early and the ......... rain (Joel 2:23, 28–31; Hos. 6:3).
In Palestine the early rains (October/November) fell after the sowing of the seed while the latter rain (March/April)
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matured the grain. Both rains were essential for the harvest. Using this familiar agricultural terminology, God‘s
prophets describe the work of the Holy Spirit. In the context of the passage in Joel, the outpouring of the latter rain on
the disciples of Christ is placed immediately before the coming of the Lord in glory. The outpouring of the Holy Spirit
at Pentecost can hence be regarded as the former or early rain (Acts 2:1–3). John the Revelator describes the
outpouring of the Holy Spirit in unwonted power in the period preceding the coming of Christ (Rev. 14:6–9, 18:2).
The angels of Revelation 14 and 18 proclaim their messages with a ―loud voice‖ to a world on the verge of
destruction. The last call to this world is described as proclaimed by an angel who ―cried mightily with a loud voice‖
(Rev. 18:2). The apostle Peter likens this outpouring of the Spirit on His servants as ―times of refreshing ... from the
presence of the Lord‖ (Acts 3:19).
20. What specific functions is the latter rain to accomplish in God‘s people?
ANS. a) It enables the true believers to proclaim the everlasting gospel, with its call to obedience by faith, with
great power or ―............ with a loud voice‖ (Rev. 18:2).
In all ages the believers in God have been dependent on the ministration of the Holy Spirit to give effectiveness and
power to the proclamation of their message. The early disciples received power to witness with the coming of this
blessing (Acts 1:8).
b) It strengthens the believer to pass through the great time of Jacob‘s........... (Dan. 12:1; Gen. 32:6–8; 33:1–
4).
The Scriptures inform us that an unbelievable time of trouble will descend on the inhabitants of this world before
Christ comes. Believers will then ―need an experience which we do not now possess‖ (Rev. 3:18; White, E.G. 1950.
The Great Controversy, p. 622). The necessity of the outpouring of the Holy Spirit in the life of the believer in
preparation for this event is clearly portrayed in the parable of the ten virgins (Matt. 25:7–9). The oil which the foolish
virgins required in plenitude represents the Holy Spirit (Zech. 4:12, 6).
The outpouring of the latter rain does not function to prepare the believer suddenly for the coming of Jesus. It is to
those who have daily sought God, daily consecrated and surrendered themselves to Him, and by prayer and the strong
arm of faith gained victory over every known sin who will receive this great blessing. They have habitually responded
to the Holy Spirit and have been obedient to His call (Acts 5:32). The same work undertaken by the early disciples
before Pentecost is the work which we must do today.
ANSWERS TO QUESTIONS
1. Angel
11. a) mission b) gotten, Lord c) understand d) —
2. a) drove b) Ancient
12. a) brightness b) persecution c) increase d) calls, saved
3. a) authority b) King c) condemn
e) cleansing f) gospel g) falling away h) grow cold i)
4. Noah
destroy
5. a) scoffed b) wilfully c) second d) pursuits e) evil f) 13. High Priest
violence g) lust
14. sealed
6. expect
15. mark
7. not slack
16. angels
8. any
17. a) abominations b) blood c) virgins d) fault e)
9. —
commandments f) patience
10. —
18. witness
19. latter
20. a) mightily b) trouble
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15. AFFLICT YOUR SOUL
In preparation for the Day of Atonement or Judgment, which occurred once a year in the Jewish economy, the people
were called upon by God to afflict their souls. We will remember that this day was a special rest or ceremonial
sabbath day and that it was a high day spiritually with no interfering interests intruding. Each person was to enter into
a time of fasting and reflection and to seek a special blessing from God. These ideas are expressed in the following
contemporary quotation, ―The day is observed by fasting and prayer and by rededication to a religious life. Yom
Kippur marks the culmination of the Ten Penitential Days, which begin on Rosh Hashanah, or New Year‘s Day.
Although Yom Kippur is solemn and regarded as a day of judgment, it is not mournful in character, since it is also a
period of grace and offers an opportunity to seek forgiveness for sins committed against God; in the case of sins
committed against one‘s fellow man, one must first ask forgiveness from the one who has been wronged‖ (Collier’s
Encyclopedia, 1965, vol. 23, p. 702).
In a previous lesson we discovered that the Jewish round of ceremonies conducted year by year not only conveyed
important lessons about the dynamics of salvation, but also gave insights into God‘s timetable of salvation and the
great events which would precede His coming in glory. We discovered that the antitypical Day of Atonement
commenced in 1844.
The question which confronts us today, as it confronted God‘s people of old, is whether we are ready to meet our God
in peace. What sort of people would God have us be in these closing days of earth‘s history? This is the question that
we will seek to address in the present study guide.
Afflict Your Soul
In this section we will:
● Focus on the attitudes and behaviour of true worshippers on the Day of Atonement anciently.
● Outline the nature of the genuine religious experience which God calls for in His people during the antitypical Day
of Atonement (today).
The Day of Atonement is known in Hebrew literature as ―a day of ‗afflicting the soul‘‖ (Wouk, H. 1960. This Is My
God, p. 84). Today, in this antitypical Day of Atonement it is well for us to inquire concerning our duty toward God.
1. What were the people of God asked to do on the Day of Atonement?
ANS. The people were to .......... their souls (Lev. 16:31).
The terminology used here carries a solemn import. The word here expressed as ―afflict‖ can also be rendered
―humble‖ or ―mortify‖. The idea is thus conveyed that this was a day to examine the life, the motives, a day on which
self-denial was to be practised and the pursuit of the things of God was to be the focus of attention. The great issue to
be grappled with was, Am I serving the living God, and am I fully surrendered to Him? Today, we are likewise
invited to humbly give ourselves to God, examine the life, and confess and forsake our sins.
2. What other responses were called for on the Day of Atonement?
ANS. a) The people were to gather at the sanctuary or have a holy................. (calling together—Lev. 23:27).
b) An offering made by ...... called a..... offering was to be made unto God (Lev. 23:27; 16:15, 24, 25).
c) A work of atonement was to be performed by the priest in order ―to ...........‖ the people (Lev. 16:30).
d) The day was to be ―a ........... of solemn rest‖ (Lev. 16:31).
Today, in the antitypical Day of Atonement we are to meet with Christ by faith at the heavenly sanctuary. We are to
follow His ministry, His intercession there. We are to contemplate His life here on earth and the ideal for His children.
In this time we are to focus on Christ our Substitute who indeed was offered for the sins of the world (John 1:29; Gal.
1:4; 2 Cor. 5:21). As our Substitute, He justifies us and gives us assurance. In addition, God wishes to deliver us from
the overwhelming power of sin in our daily life. He wishes to sanctify us (Ezek. 36:26, 27). What assurance He gives
us in the promise that no temptation can overthrow those who are strong in faith (1 Cor. 10:13). Truly, we are invited
to enter the rest of salvation symbolised by the Sabbath (Heb. 4:7, 3, 4).
3. What features eventually characterised the children of Israel‘s inappropriate behaviour on the day of fasting and
affliction?
ANS. a) Celebration. The day of fasting was made a day of celebration, a day in which to ―find ...........‖ (Isa. 58:3).
b) Exploited their employees or............ (v. 3).
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c) Engaged in ......... and strife (v. 4).
d) Pursued wickedness or struck with ―the ...... of wickedness‖ (v. 4).
e) Exalted themselves; loved selfishness (v. 4).
The only obligatory fast in the Jewish calendar was on the Day of Atonement (Acts 27:9; Encyclopaedia Judaica,
1971, vol. 6, col. 1195). These verses in Isaiah suggest that it was the perverted activities being carried out on this
special day which the prophet was particularly focussing upon. Then again the prophet may have been also
commenting on the many fast days which had crept into the Jewish spiritual life. Fasting had come to be practised as a
means to earn God‘s approval. Such forms of godliness may be practised even today. We must be careful that forms
do not take the place of genuine religious experience (2 Tim. 3:5).
4. In contrast to the behaviour shown by Israel, what constitutes acceptable behaviour before God and especially in
the period of earth‘s history just before Christ comes?
ANS. a) Sever or........ every tie that binds to sin and to the ways of wickedness (Isa. 58:6).
b) Develop such a relationship with Christ that we no longer possess a critical spirit or an attitude of
arrogance or participate in ―speaking ...............‖ (v. 9).
c) Show ...... to the needy in our sphere of influence (vs. 7, 10; John 13:34, 35).
d) Restore the truths of God‘s word to their full beauty so that you may be called ―............ of the Breach‖ (v.
12).
e) Work for the salvation of others; ―let the .............. go free‖ (v. 6).
The dramatic and urgent call given to the inhabitants of this world just before Christ returns is to come back to God, to
sever the ties that bind them to the false forms of worship and religious experience commonly found in this world
(Rev. 18:1–4). We should be ever ready and anxious to work for the salvation of others. Jesus‘ commission in
Matthew 28 and verse 19 contains the compelling words ―go therefore‖. As we share with others our concern about
their salvation and express our love for them in practical ways, minds will be influenced to consider eternal things.
God is calling men and women everywhere back to the principles of the Bible. The theme in Isaiah 58, verse 12 is that
a great work of restoration, reformation and revival will take place as we appeal to God‘s word and ask for the
outpouring of His Spirit. Truths long lost hidden under the cloak of human tradition will be restored (for example, the
Sabbath is emphasised in verses 13 and 14; health reform is brought to the fore in the very idea of fasting on the Day
of Atonement; in addition, since we are in the antitypical day of judgment, we are admonished to wear ornaments of
humility rather than decorative ornaments—Exod. 33:5, 1 Pet. 3:3, 4). This is the work which God desires to take
place on this earth among those who hear His call during the antitypical Day of Atonement, in which time we are
today.
We also notice that on the Day of Atonement the Israelites gathered about the sanctuary and ―in the most solemn
manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the
congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our
High Priest and know what duties are required of us‖ (White, E.G. 1969. Christ in His Sanctuary, pp. 108, 109).
Before we can effectively witness to others and do the work which God wishes us to participate in, there is a great
work to be done in the individual life. It is the same work which the first disciples undertook before Pentecost. The
most significant and overriding question which we must ask ourselves is, Are we indeed ―hidden with Christ in God‖
(Col. 3:3)? We must not be sidetracked by peripheral issues. ―The character we cultivate, the attitude we assume
today, is fixing our future destiny‖ (White, E.G. 1985. Reflecting Christ, p. 303). God wishes us to settle ―into the
truth, both intellectually and spiritually‖ (White, E.G. 1976. Maranatha, p. 200).
Holiness to the Lord
In this section we will:
● Emphasize that a close relationship with Christ is the secret of a successful Christian experience.
The Bible speaks a great deal about holiness. It is our intention in this section to inquire as to its meaning and
relevance today, in what surely could be the ―last generation‖. What if we are among those who live in the time when
the words are proclaimed, ―He that is unjust, let him be unjust still‖ (Rev. 22:11)? Solemn preparation is required for
the most momentous events of all the ages—the close of probation and the coming of Christ in glory.
5. How did the apostle Paul describe the Christians who are counted worthy to inherit eternal life?
ANS. ―Now may the God of peace Himself sanctify you completely,‖ and ―preserve [you] ..............‖ (1 Thess.
5:23).
It has been said that, ―Higher than the highest human thought can reach is God‘s ideal for His children. Godliness—
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godlikeness—is the goal to be reached‖ (White, E.G. 1903. Education, p. 18). The verse of Scripture noted in our
answer portrays this thought. God wishes us to be complete in all respects through the power supplied in response to
faith. All aspects of the life are to be brought in touch with God‘s moulding influence, be it life style (health), speech,
thought, or our activities. If we place our trust in the Lord through faith, He is able to keep us from falling (Jude 24).
A person who maintains such a relationship will be safe in God‘s hands (1 John 3:9, 10, 14).
6. In order to meet God in peace, what advice does God Himself offer?
ANS. Follow........ with all persons and holiness (Heb. 12:14).
God desires all Christians to be set apart or to be sanctified (1 Thess. 4:3). The blessings of justification through faith
can only be maintained through continual obedience which is made possible through an ―active, living faith that
works by love‖ (White, E.G. 1958. Selected Messages, book 1, p. 397).
7. Did Christ use any power while on earth which we, through faith, do not have access to?
ANS. No! Jesus said, ―I do ........... of Myself‖ (John 6:38; 8:28; 1 Cor. 10:13).
Christ used no divine power to save Himself. His prayer was, ―Nevertheless, not as I will, but as You will‖ (Matt.
26:39). He could have summoned a legion of angels to His aid, but He did not. The taunt on the cross was that, ―He
saved others; Himself He cannot save‖ (Matt. 27:42). Satan could not tempt Christ to lose faith, to sin against God.
Consequently, He (Christ) died a victor. We are promised access to the same strength and, through faith, are promised
victory over the power of sin (Rev. 3:21). Jesus proclaimed, ―I in them, and You in Me; that they may be made perfect
in one, and the world may know that You have sent Me ....‖ (John 17:23). In saying this He indicated that our
relationship with Christ is to be like Christ‘s was with the Father (our allegiance is to be entire and complete), then
victory over sin will be ours.
8. Did Satan‘s failure to induce Christ to sin lead to a lessening of his warfare against the people of God?
ANS. No! He is the ―accuser‖ of Christ‘s followers and makes..... even with the last of them (remnant—Rev.
12:17).
9. What are the significant reasons for Satan‘s attack on God‘s remnant people?
ANS. They keep the .................. of God; they have overcome through......... (Rev. 14:12; 1 John 5:4).
The law of God is a transcript of His character. Here is a group of people revealed who hold to the body of truths held
by Jesus and who keep the Ten Commandments. These people are overcomers through faith and thus reflect the
character of Christ. They hold the law and the gospel in perfect unity. Such a demonstration of obedience to God
effectively destroys the argument which Satan has advanced continually, i.e., mankind cannot keep the law of God. It
also destroys the claim that since the cross the law (or certain aspects of it) has been done away with.
The Mark of Approval
In this section we will:
● Explore the nature of the mark of approval placed on the forehead of those who are God‘s friends.
10. The last generation of those on earth are recorded as having something on their foreheads, what is it?
ANS. Their Father‘s ...... or seal is written in their forehead (Rev. 7:3, 4; 14:1).
Notice that this name is not written on the forehead but in the forehead. We should contrast this with Satan‘s mark
which is found in the hand or in the forehead (Rev. 13:16). The forehead is the location of the seat of intelligence.
Hence, those who have a mark in their forehead give conscious assent and commitment to its giver (Rom. 7:25). The
hand by contrast is a symbol of work (Eccles. 9:10). A mark in the hand thus signifies that the person will work as
directed by the power without a particularly strong intellectual assent being required.
The Greek word translated ―seal‖ may also be rendered ―accredited by‖, ―to be certified as fit‖, ―authenticate‖, or
―seal to show that it is pledged‖. Hence, the seal of God is a statement of fitness for heaven by God on the basis of the
life of faith lived by His children. By contrast the word ―mark‖ may be translated ―inscription‖, ―endorsement‖,
―character‖ (Liddell, H.G. & Scott, R. 1961. A Greek-English Lexicon, pp. 1742, 1976). Those with the mark of the
beast have Satan‘s approval or endorsement or display aspects of his character. Those who refuse the mark of the
beast will be those who have independence of mind and spirit; those who refuse popularity and conformity and rather
―fight for the dignity and integrity of truth‖ (Tobiassen, L.K. 1955. Journal of True Education, 17 (No.3), p. 13).
11. Those who have the seal of God display certain characteristics, what are they?
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ANS. a) They are covered with Christ‘s righteousness or have ―washed their robes and made them ........ in the
blood of the Lamb‖ (Rev. 7:14).
b) They are........... or in other words are pure before God (Rev. 14:4).
c) They are without deceit or........ (Rev. 14:5).
d) They keep the................... (Rev. 14:12).
e) Victory over sin and commandment keeping is through........ (1 John 5:4; Rev. 3:21).
It is of profound interest to note that the great issue in the final struggle is whether we have the seal of God or the
mark of Satan (Rev. 7:3; 13:16). Satan has, since his fall from heaven, been using his powers to oppose God. In
Ezekiel 28 God makes certain observations through the prophet about the king of Tyrus and the evil power activating
him (i.e., Satan, the former angel closest to Christ—covering cherub—v. 12). In these verses we are given insights
into some of the details of Satan‘s thoughts and activities before he was expelled from heaven. Let us notice one detail
in verse 12. The phrase often translated (KJV), ―Thou sealest up the sum‖, may also be legitimately translated, ―Thou
attachest the seal to the ordinance‖. Satan can be regarded, then, as the angel who, in heaven before the fall, attached
God‘s seal or approval to ordinances transacted in the government of heaven. Satan‘s disaffection with God‘s
government meant that he lost his position in heaven. In defiance Satan is working through various apostate religious
agencies in our world today to place his stamp or seal of character on their philosophies and activities. He is able to
work effectively through various agencies but the most successful work is accomplished through the ―little horn‖
power revealed in Daniel (Dan. 7,8) or, as the Bible presents elsewhere, ―the one destitute of law‖ (2 Thess. 2:7–9).
Those accepted by God as candidates for heaven stand firm for the principles of heaven, including the entire law of
God, because they have the right attitude toward and relationship with God.
12. What Christian doctrines does the ―little horn‖ power, or papal Rome, particularly attack?
ANS. a) The all sufficiency of Christ (the Prince of princes or Prince of the host) as the source of ―.......‖ The truth
proclaimed by the Lord is that ―the just shall live by his .......‖ (Dan. 8:11, 12, 25; Hab. 2:4).
b) The perpetuity of the times of worship and God‘s laws contained in holy writ this power will ―intend to
.........‖ (Dan. 7:25).
In these passages of Scripture the Bible reveals that the issues will be over law and faith. The all sufficiency of Christ
as our Saviour and Mediator has been denied by paganism and obscured by the papacy. The little horn power has cast
the truths regarding Christ‘s revealed will (the Scriptures), His ministry, His priesthood, and the heavenly sanctuary to
the ground (Dan. 8:12, 25; 2 Thess. 2:3–5). The papal aspect of this power has replaced a divine, sinless high priest
with a human, sinning priesthood on earth. Instead of the focus being on God in His holy temple in heaven, it is
directed to services and forms of worship here on earth. Hence, it is truly said that ―he sits as God in the temple of
God‖ (2 Thess. 2:4).
We also observe (refer to the EXHIBIT) that the second commandment effectively has disappeared from the
catechisms of the papal church, the fourth commandment has been greatly shortened, and the tenth commandment has
been divided to account for the deletion of the second. It is of interest to note that in Revelation 14, verse 12 (also
Rev. 3:21), those who are accounted worthy to inherit the world made new are distinguished by victory over all sin,
through faith, and their acceptance of and joyful obedience to all of God‘s commandments.
13. Will the knowing disregard of just one of God‘s requirements lead to serious consequences?
ANS. Yes, if we knowingly disregard one of God‘s requirements we are regarded as unfaithful or ―guilty of .....‖
(James 2:10).
James in his treatise on law and faith makes it abundantly clear that true faith reveals itself in loving obedience to all
of God‘s requirements (James 1:22–25). In other words, true faith is revealed in works of obedience to God and love
for others. It is frequently maintained in the Christian world today that nine only of the Ten Commandments originally
given to Moses on Mount Sinai are applicable. It is contended that these nine alone are part of the moral code or moral
law. The fourth commandment, which is ostensibly neglected for this reason does, however, have profound moral
content in that it proclaims the ―equality of all men‖ (refer to Isa. 56:1–8). It also enjoins ―a belief in creation‖ and in
the ―subordination of nature to God‖ (Encyclopaedia Judaica, 1971, vol. 5, col. 1447). Hence, it is seen that the fourth
commandment complements the first three commandments and introduces significant new moral content.
It is also held by some that since Christ was victorious over all the assaults of Satan that human beings need not be
concerned overly about victorious living. It is true that Christ triumphed gloriously at the cross, but it is equally true
that He wishes every believer to triumph gloriously through faith in Him (Rom. 13:11–14; Rev. 3:21; 1 John 5:4). In
fact, the glories of heaven are only promised to the overcomer (Rev. 3:12). ―The very image of God is to be
reproduced in humanity. The honor of God, the honor of Christ, is involved in the perfection of the character of His
people‖ (White, E.G. 1940. The Desire of Ages, p. 671).
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14. What are the secrets of a saving relationship with Jesus Christ?
ANS. a) Buy ...... refined in the fire (Rev. 3:18).
b) Buy........ raiment (v. 18).
c) Anoint the eyes with............ (v. 18).
The gold refined in the fire is ―faith that works by love‖ (White, E.G. 1941. Christ’s Object Lessons, p. 158; Gal.5:6;
James 2:5). Love is the basis of all Christian activity, as God is love (1 John 4:12, 16). The white robe, that all must
wear who are privileged to enter the marriage feast of the Lamb, is the robe of Christ‘s righteousness (Matt. 22:11;
Gal. 3:27). Our righteousness is as filthy rags. Christ covers us with His righteousness, as we come to Him for the
forgiveness of sins and when we plead with Him for strength to resist sin. The eyesalve is the ―spiritual discernment‖
which God gives to us through the operation of the Holy Spirit (White, E.G. 1948. Testimonies for the Church, vol. 5,
p. 233; John 16:8–11). The Spirit convicts us of sin and leads us into all truth (John 16:13).
Focus on Christ
In this section we will:
● Indicate how the Christian may, in a practical way, focus on Christ day by day.
The story of the Bible is a glorious account of God overcoming evil with good. The victory which Christ gained over
Satan, God wishes us to gain through faith in Him. The secret of success is to focus on Jesus Christ.
15. Is victory over all known sin possible in this world? If so, by what means is this achieved?
ANS. Yes, victory over known sin is assured through Christ, for ―whoever ......... in Him does not sin‖ (1 John 3:2–
9; 1 Cor. 10:13).
Faith in Christ‘s merits and the subsequent receipt of power, which He readily gives, are the avenues to success for
the Christian (1 John 5:4). Notice: ‗The trial of our faith should not cause despair or discouragement. We should not
cast ourselves away, saying, ―I am a sinner, and when I become good enough, I will come to Christ; then I can believe
and pray‖. You will never be good enough of yourselves to merit the favor and help of God. You must come just as
you are. Christ meets you as you draw nigh to Him. Place your hand in the hand of Jesus, and he will direct you.
Believe that he keeps you, and then it will be found that in the trial of your faith you will come off more than
conqueror through him that loved you. We gain the victory through faith in Christ‘s power to save us. Then the trial of
our faith will be found unto praise and honor and glory at the appearing of Christ. You will praise God that you have
found in Christ a present help in every time of need.‘ (White, E.G. 1892. Advent Review and Sabbath Herald, vol. 69
(No. 10), p. 145).
16. What steps does the Bible portray as assuring a victorious relationship with Christ?
ANS. a) The individual will........... that overcoming is possible through faith (Heb. 11:6).
b) God‘s word will be our study. The Scriptures express this idea as ......... the word in the heart or mind (Ps.
119:11).
Jesus, when tempted, appealed to the Scriptures for counsel (Matt. 4:4, 7, 10).
c) ......... is a powerful weapon in the armoury of the Christian (Luke 18:1; 1 Thess. 5:17).
Jesus spent much time in prayer. It was His habit to commune with God. Prayer was the secret of His life of victory,
the secret of His powerful ministry. David understood the power of prayer. He proclaimed, ―My voice You shall hear
in the morning, O Lord; in the morning I will direct it to You, and I will look up‖ (Ps. 5:3). God will answer the
prayer of faith. Let us focus on Christ through prayer and the study of the word of God.
d) When tempted we must exercise the will or ......... to do that which is right (Heb. 11:24, 25).
There is more to overcoming than simply believing. The story of Joseph‘s temptation, when he was a slave, and his
victory over the temptation placed in his way by his master‘s wife, is a powerful example of the place of the will in
Christian living (Gen. 39:7–12). Jesus chose to do His Father‘s will (maintained a faith relationship) and ―resisted to
bloodshed‖ (Heb. 12:2–4). We must choose to obey either God or Satan; if we choose to serve God, and then ask for
His enabling power in faith, we are assured of success (James 1:14, 15; 1 John 5:4).
e) Rejoice under trial and give ......... knowing that God sees something worthwhile in our character to purify
(1 Thess. 5:16–18).
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f) Determine to follow, by faith,..... of God‘s revealed will (Ps. 32:1, 2; James 4:17).
17. What glorious promises are given to the overcomer?
ANS. a) Privileged to eat of the ...... of life (Rev. 2:7)
b) Delivered from the ......... death (v. 11).
c) Given hidden manna, a white stone, and a..... name (v. 17).
d) Given ........ over the nations (v. 26).
e) Clothed in........ raiment and name retained in book of life (Rev. 3:5).
f) Made a ......... in the temple of God and a new name written upon him (v. 12).
g) Granted to..... with Jesus on His throne (v. 21).
The word translated ―overcometh‖ means ―to keep on winning‖. Here is pictured continual victory through faith in
Christ. The rewards of a vigilant Christian life are without comparison, making heaven cheap at any cost. The apostle
Paul expresses this thought in a powerful manner in Romans 8, verses 35–39, and declares his personal conviction
that nothing can separate from the love of God. He says, ―we are more than conquerors through Him who loved us.
For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things
to come, nor height nor depth, nor any other thing, shall be able to separate us from the love of God which is in Christ
Jesus our Lord.‖ This experience can be ours too!
ANSWERS TO QUESTIONS
1. afflict
2. a) convocation b) fire, sin c) cleanse d) sabbath
3. a) pleasure b) labourers c) debate d) fist e) —
4. a) loose b) wickedness c) love d) Repairer e)
oppressed
5. blameless
6. peace
7. nothing
8. war
9. commandments, faith
10. name
11. a) white b) virgins c) fault d) commandments e)
faith
12. a) truth, faith b) change
13. all
14. a) gold b) white c) eyesalve
15. abides
16. a) believe b) hiding c) prayer d) choose e) thanks f)
all
17. a) tree b) second c) new d) power e) white f) pillar
g) sit
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EXHIBIT
COMPARISON OF THE TEN COMMANDMENTS TAKEN FROM TWO SOURCES
―He shall think to change times and laws‖. Dan. 7:
25 Douay Bible*
Roman Catholic Catechism
1. I am the Lord thy God; thou shalt not have strange
gods before Me.
2. Thou shalt not take the name of the Lord thy God
in vain.
3. Remember thou keep holy the Lord‘s day.
4. Honor thy father and thy mother.
5. Thou shalt not kill.
*
Exodus 20: 3–17
Bible
1. You shall have no other gods before Me.
2.** You shall not make for yourself any carved image, or any
likeness of anything that is in the heaven above, or that is in the earth
beneath, or that is in the water under the earth; you shall not bow
down to them nor serve them. For I, the Lord your God, am a jealous
God, visiting the iniquity of the fathers on the children to the third and
fourth generation of those that hate Me, but showing mercy to
thousands, to those who love Me and keep My commandments.
3. You shall not take the name of the Lord your God in vain, for the
Lord will not hold him guiltless who takes His name in vain.
4. Remember the Sabbath day, to keep it holy. Six days you shall labor
and do all your work, but the seventh day is the Sabbath of the Lord
your God. In it you shall do no work: you, nor your son, nor your
daughter, nor your manservant, nor your maidservant, nor your cattle,
nor your stranger who is within your gates. For in six days the Lord
made the heavens and the earth, the sea, and all that is in them, and
rested the seventh day. Therefore the Lord blessed the Sabbath day
and hallowed it.
5. Honor your father and your mother, that your days may be long
upon the land which the Lord your God is giving you.
6. Thou shalt not commit adultery.
6. You shall not murder.
7. Thou shalt not steal.
7. You shall not commit adultery.
8. Thou shalt not bear false witness against thy
neighbor.
8. You shall not steal.
9. Thou shalt not covet thy neighbor‘s wife.
9. You shall not bear false witness against your neighbor.
10. Thou shalt not covet thy neighbor‘s goods.
10. You shall not covet your neighbor‘s house; you shall not covet
your neighbor‘s wife, nor his manservant, nor his maidservant, nor his
ox, nor his donkey, nor anything that is your neighbor‘s.
Connell, F.J. 1949. The New Confraternity Edition, Revised Baltimore Catechism and Mass, No.3, p. 115.
**
It has been held by Roman Catholics that ―the Protestant second commandment has no reason of being, and was born of the
exigency of controversy to justify the early Reformers‖ (Conway, B.L. 1909. The Question-Box Answers. Replies to Questions
Received on Missions to Non-Catholics, p. 551).
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16. PROPHET, PRIEST AND KING
We often think of Jesus as the coming King. The majestic scenes of His coming are graphically described in the Bible.
The hope of all Christian peoples since Christ‘s first coming has been focussed on the return of the Son of Man in
glory to bring an end to this reign of sin. The Bible however describes three roles of Christ. First He came to this earth
as a prophet. This fitted Him to act as our High Priest. When His high priestly ministry is completed in the sanctuary
in heaven, He will have made up the subjects of His kingdom and can then come as a glorious King.
In this lesson we wish to examine in some detail aspects of Christ‘s life on earth so that we might establish how fully
He identified with the fallen human race. Satan‘s complaint about God, which he made to Eve in the Garden of Eden,
was that God‘s principles of government were faulty. He asserted that God was keeping from the human race ideas,
abilities, and possibilities for personal development which, if allowed, would lead to a universe which would be
peopled by superior, more complete beings (Gen. 3:2–5). In order to rescue the human race from the deceptions of
Satan, to enable fallen men and women to once again walk in the company of angels, God planned to demonstrate
conclusively that the principles of His government are based on love. This demonstration of love is still being made
today as Christ acts on our behalf in heaven as our High Priest. He wishes us to respond to this love, so that when He
comes in glory we may be His.
Jesus, the Prophet
In this section we will:
● Introduce Jesus as a prophet who thus identified with other humble people who performed this role.
● Outline the work of a prophet
A prophet is a person ―who speaks for another, most usually for God‖. A prophet in Bible times did not simply
foretell future events, but preached as God‘s messenger. Such a person possessed the ―gift of expounding scripture‖
and ―of speaking and preaching under [the] influence of [the] Holy Spirit‖ (Cruden, A. 1958. Cruden’s Complete
Concordance to the Old and New Testaments, p. 517; Liddell, H.G. & Scott, R. 1961. A Greek-English Lexicon, pp.
1539, 1540).
1. What was Christ‘s initial role when He came to earth to die for mankind?
ANS. Christ was a........... like Moses (Deut. 18:18, 19; John 1:45).
The work of the true prophet is to reveal God‘s will. This Jesus did continually (John 8:28). He declared, ―For I have
not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I
should speak‖ (John 12:49). Just as Moses led the children of Israel from the land of Egypt, a land of bondage and
suffering, to the promised land of Canaan, so Christ came to this earth to show the way we must live in order that we
may escape from spiritual Egypt and be fit candidates for the heavenly Canaan.
2. Did the disciples and the common people recognise Jesus as a prophet?
ANS. Yes!
a) The people said, ―This is Jesus, the prophet from ............ of Galilee‖ (Matt. 21:11). Others made similar
declarations about His calling (John 4:19; 7:40; 9:17).
b) The disciple Cleopas and his companion declared that Jesus was ―a Prophet mighty in ...... and ...... before
God and all the people‖ (Luke 24:19).
The priests and rulers in general were unwilling to acknowledge Jesus as a prophet and indeed claimed that He
worked under the direction of Beelzebub (Matt. 12:24–28).
3. Did Jesus claim to be a prophet?
ANS. Yes! Jesus said of Himself, ―A prophet is not .......... ......... except in his own country‖ (Mark 6:3, 4).
4. How many of the Old Testament prophets did Jesus endorse?
ANS. All the prophets who prophesied of Him. He endorsed ―in all the ............... the things concerning Himself‖
(Luke 18:31; 24:27, 44).
Jesus expressed absolute faith in the surety of God‘s word, as expressed by the prophets. He declared that the
prophecies concerning the Messiah would be fulfilled in their smallest detail. After His crucifixion and resurrection,
He emphasised the certainty of prophecy and upbraided the disciples for questioning the prophets (Luke 24:25, 26).
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Luke records that all the prophets did in fact witness concerning Jesus (Acts 10:43). The apostle Peter, one of Christ‘s
closest associates, declared concerning prophecy, ―We also have the prophetic word made more sure, which you do
well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts‖ (2 Pet.
1:19). Jesus drew special attention to the writings of the prophet Daniel (Mark 13:14). He indicated that the prophet‘s
words, if carefully studied and obeyed, would allow the believers to escape death during the destruction of Jerusalem.
The same writer warned concerning the last day deceptions which will appear in this world. Belief in the words of
God spoken through this prophet will lead to deliverance from evil in the time of great trouble just prior to Christ‘s
coming. The Lord Himself declared, through John the Revelator, that faithful study and obedience to the words of his
prophecy would bring great blessings and eternal life (Rev. 1:3; 3:21, 22).
5. What range of tasks did a biblical prophet perform?
ANS. a) Rebuking..... (1 Sam. 7:3; 12:17–19; Dan. 4:27).
b) Exhorting (admonish earnestly) and teaching God‘s ways and hence .................. the brethren (Acts
15:32).
c) Judging (1 Sam. 7:15–17).
d) Prophesying or foretelling the......... (1 Sam. 3:11–14, 17; 4:11, 16–18).
The Scripture record concerning Samuel clearly indicates the range of tasks in which a prophet might be involved.
One of Samuel‘s outstanding contributions to his times was the establishment of the schools of the prophets (1 Sam.
19:20). These schools were raised as a bulwark against the evil influences so prevalent in the society of Samuel‘s
time. In these schools emphasis was placed on learning the Scriptures, on the power of prayer, and on the value of
manual labour (White, E.G. 1952. Education, pp. 46, 47). Besides his outstanding contribution to education, Samuel
fearlessly rebuked sin, acted as a judge helping the people to settle their differences, and also acted in the capacity of
God‘s messenger in outlining future events.
6. In His capacity as a prophet, did Jesus undertake similar activities as mentioned for prophets in the Old Testament?
ANS. Yes He did, as illustrated in examples as follows.
a) Rebuking sin (Matt. 15:7–9; 16:3; 23:13).
b) Teaching (Matt. 4:23; 26:55; Mark 6:34; 8:31; Luke 23:5; John 3:2).
c) Judging (Mark 9:34, 35; Luke 10:38–42; John 8:3–11).
d) Prophesying (Matt. 24:3–37; 26:64; Acts 1:4–8).
In coming as a prophet, Christ identified Himself with the humble instruments who had brought His words of
encouragement, rebuke, and warning to their fellow men. Like their Master many of these had suffered humiliation
and death. In coming as a spiritual leader, Jesus suffered the temptations which are peculiar to leaders. In coming in
the role of prophet, He took the most difficult spiritual role which could be assigned. In His role as prophet, Christ,
our leader, assured us that there is no pathway which we might be called to tread which He has not already trodden.
He fully identified Himself with us.
Nicodemus truly observed that Jesus was ―a teacher come from God‖ (John 3:2). He was the ―master teacher‖ whose
words are relevant to all mankind, to all age groups, and to every circumstance encountered in life. He gave new
meaning and purpose to life and supplied hope to the hopeless and despairing.
Christ, Our High Priest
In this section we will:
● Outline the extent to which Jesus identified with the human race.
● Identify that by becoming part of the human family, Christ qualified to become our High Priest.
● Outline the work of Christ as our High Priest.
It has been said that Jesus ―came from God to man as God‘s representative‖ and ―went back to the Father from man as
man‘s representative‖ (Watson, C.H. 1934. The Atoning Work of Christ, His Sacrifice and Priestly Ministry, p. 101).
Jesus was qualified to be our High Priest through His life on earth as a man.
7. To what extent did Christ identify with the human race?
ANS. ―The Word was made ........ and dwelt among us‖ (John 1:14 KJV; Heb. 2:14, 16, 17).
In coming to earth Jesus was truly God and yet truly identified with humanity (John 1:1, 14; Mark 1:1; Phil. 2:6, 7; 1
John 4:2, 3). We notice that ―Notwithstanding that the sins of a guilty world were laid upon Christ, notwithstanding
the humiliation of taking upon Himself our fallen nature, the voice from heaven declared Him to be the Son of the
Eternal‖ (White, E.G. 1940. The Desire of Ages, p. 112).
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Christ‘s identification with humanity was not make believe (Rom. 5:15; 1 Tim. 2:5). He was born of Mary who was
herself no different in nature from the rest of humanity (Gal. 4:4). Thus, it is stated that Christ was not ashamed to be
called our brother (Heb. 2:11). As a consequence of identifying with us, the possibility of yielding to temptation was
present. Indeed, He was tempted in ―all points ... as we are‖ (Heb. 4:15). But He did not yield to temptation (2 Cor.
5:21; 1 Pet. 2:22).
8. How was this concept of the close relationship between the humanity of Christ and that of fallen mankind taught in
the Old Testament?
ANS. Redemption of those who had fallen into bondage was reserved to the person‘s closest blood relative.
―One of his ............ may redeem him ... or anyone who is near of kin‖ (Lev. 25:24–28, 47–49).
The whole of mankind is trapped in the bondage of sin. The nearest of kin is Christ who is worthy to redeem us from
that bondage. This is why He identified so fully with fallen mankind.
9. What other expressions are used to convey the idea that Christ identified fully with mankind?
ANS. a) He has ―borne our griefs and .......... our sorrows‖ (Isa. 53:4).
b) He ―took our ................. and bore our sicknesses‖ (Matt. 8:17).
He experienced all that we suffer (and more) when tempted. He conquered temptation through faith in His Father
(John 5:30). On account of this, He is able to help us (Heb. 2:18). Jesus was sorely tempted to sin, but He did not yield
for a moment to temptation (Rom. 8:3). He triumphed gloriously over Satan and is abundantly able to help all who are
tempted.
10. How was Jesus qualified to serve as our representative in heaven?
ANS. ―He learned obedience from what he suffered‖ and thus became the ―.........‖ of salvation (Heb. 5:8, 9 Green).
This Scripture informs us that through His sufferings Christ was ―perfected‖ or ―completed‖ in the sense that He
attained the goal of His mission in His humanity. He learned by personal experience what it meant to struggle against
temptation and through faith gain the victory. It was only through belonging in all respects to the human family that
He could qualify to become our High Priest (Heb. 5:1–5). Satan had claimed that God‘s created beings could not keep
the law of God. Therefore, to meet Satan‘s accusations, Christ humbled Himself, put on humanity, and fully identified
Himself with the sons and daughters of Adam (Phil. 2:6–8). He was to show through His life of obedience that human
beings living in this sinful world can, through faith, live a life fully consistent with His law (Rev. 14:3–5, 12). We
believe that, ―Christ looks at the spirit, and when He sees us carrying our burden with faith, His perfect holiness
atones for our shortcomings. When we do our best, He becomes our righteousness‖ (White, E.G. 1958. Selected
Messages, book 1, p. 368).
11. On account of Jesus‘ qualifications as our High Priest, what is He uniquely able to do?
ANS. He can ―...... in time of need‖ (Heb. 4:15, 16).
On account of taking on human nature, Jesus can fully sympathise with the weaknesses and temptations common to
the human race. Jesus was exposed to all the categories of temptation common to mankind, but did not succumb in the
minutest detail (John 14:30). Jesus, through faith in His Father, overcame the temptations to sin. He lived a sinless life
(2 Cor. 5:21). He thus proved Satan‘s accusations as false and thus cast down Satan‘s claims (John 12:31–33). We
can, therefore, be ―more than conquerors through Him who loved us‖ (Rom. 8:37). We are asked to follow Jesus‘
example through faith (1 Peter 2:21, 22). Moreover, we are assured that no temptation will ever come our way from
which God is unable to deliver us. He will provide a way of escape to those who depend on Him through faith (1 Cor.
10:13).
12. Owing to the victory which Jesus obtained, what confidence can we have?
ANS. We can come ......... or with confidence to God knowing that we will obtain mercy and help in our time of
need (Heb. 4:14–16).
13. When did Christ commence His high priestly ministry in the heavenly sanctuary?
ANS. After His ascension to heaven, Christ commenced His high priestly ministry. If ―He were on earth He would
..... be a ..........‖ (Heb. 8:4). With His shed blood, Christ was to ―appear in the ............ of God for us‖ (Heb.
9:22–24).
The earthly high priest was first anointed to his office and then ministered the blood of the sin offerings (Lev. 8:30,
33; 9:1, 2, 7). Jesus became sin for us and then ministered His spilt blood in the heavenly sanctuary before God for us
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(2 Cor. 5:21; Heb. 9:22–24). On earth, Christ was not a priest. One unique feature of the heavenly priesthood is that,
when conferred, it continued without interruption (Heb. 7:16, 23, 24). Death did not intervene. Thus, this priesthood
could not have commenced before Christ‘s resurrection.
On earth, sinners first slew the victim (Lev. 4:1–4, 13–15), and then the priest took the blood and ministered it (Lev.
4:5–12, 16–21). In the antitype, Christ offered Himself into the hands of sinners and then ministered the benefits of
His own blood in the heavenly sanctuary (Heb. 7:27). When Christ died on Calvary, God signified the termination of
the Levitical priesthood; the veil to the most holy place was torn by an ―unseen hand‖ (Matt. 27:50, 51). God in this
remarkable manner indicated to all that the heavenly priesthood of Christ was about to commence (Heb. 7:11).
Christ became our High Priest after His return to heaven and after the most holy place there was anointed (Dan. 9:24;
cf. Lev. 8:8–12). Christ was anointed to preach the gospel at His baptism (Luke 4:18); upon the acquisition of
authority in heaven, He was anointed with the ―oil of gladness‖ (Heb. 1:3, 9; Pss. 45:6–8; 110:1–4; cf. Lev. 8:30; 1
Sam. 16:13; 2 Sam. 2:4). The events occurring in the earthly sanctuary assure us that after its anointing and the setting
aside of Aaron and his sons, God acknowledged these events by fire (Lev. 9:23, 24). In like manner, the inauguration
of Christ in heaven, after the dedication of the heavenly sanctuary, was signalled on earth by tongues of fire at
Pentecost (Acts 2:3; White, E.G. 1941. Christ’s Object Lessons, p. 120). We notice, then, that any argument claiming
that the first phase of Christ‘s priestly ministry commenced on earth is not supported by Scripture (refer also to
Seventh-day Adventists Believe ... 1988, pp. 319, 320).
14. What order of High Priest did Jesus belong to?
ANS. The order of................. (Heb. 6:20).
The priesthood to which Jesus belonged was not subject to mortality, as was the Levitical priesthood (Heb. 7:3). The
superiority of the Melchizedek order of priests was also evident in that Melchizedek blessed Abraham (the father of
Levi who, in turn, was the progenitor of the Levites) and received tithes from him (Heb. 7:5–10). The superiority of
Christ‘s priesthood is a point of emphasis in the epistle to the Hebrews (Heb. 7:20–28; Johnsson, W.G. 1980.
Hebrews, pp. 49, 50, 52–54).
Now Melchizedek, the king of Salem or Jerusalem and priest of God, is a person about whom little is known (Gen.
14:18–20). His father and mother and his birth and death were apparently unrecorded and his genealogy was unclear.
(In order to qualify as a Levitical priest, the genealogy had to be known exactly—Ezra 2:61–63). There was also no
record of the end of his high priestly ministry. Hence, he prefigured Christ. The very titles given to Melchizedek were
applied to Christ or were used as characteristic of Him (Isa. 9:6).
15. What work is Christ our High Priest performing for believers in the heavenly sanctuary?
ANS. a) He is the believer‘s representative in heaven and ............ our sins. He delivers us from the guilt of sin (1
John 1:9).
b) He is ready to provide help to those who are............ He delivers from the power of sin (Heb. 2:18; Col.
1:22).
Sins which are genuinely confessed are immediately forgiven (the sinner is justified). The record of confessed sins
remains in God‘s books of record (Eccles. 12:14). The breaking of the dominion of sin in the life, so that sin no longer
has power over the believer, is the great work that Christ wishes to accomplish in the believer (sanctification). Christ
is now also blotting out the record of sin (Acts 3:19). The sanctuary in heaven will forever be freed or cleansed from
the confessed sins of the faithful before Christ completes His ministry in the most holy place. When this phase of
Christ‘s ministry is finalised, He will then come, the mystery of God will be completed (Acts 3:20). The final work in
the heavenly sanctuary is understood by the pattern described in the earthly sanctuary on the Day of Atonement (Heb.
8:3–5).
c) He is putting a mark on those who love righteousness ―who ...... and ..... over all the abominations‖ which
are occurring (Ezek. 9:4–6; Rev. 7:2, 3).
Christ is investigating His people. He notes those who grieve concerning the spiritual state of the world, who grieve
for the sins of those who profess to be believers, and for the lack of zeal shown by those who have been given special
light to share with others. These are also those who reprove sin, for they have a deep love for the truth and for the
honour and glory of God. Their experience is centred in Christ (Mal. 3:16). Soon the decree will go forth ―slay
utterly‖ and begin ―at my sanctuary‖ (Ezek. 9:6). These grieving ones highlighted are those who have experienced the
―succour‖ of the Lord, the cleansing of the life. They are those who have heeded the call, ―I counsel you to buy from
Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your
nakedness may not be revealed; and anoint your eyes with eye salve, that you may see‖ (Rev. 3:18).
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Christ, the King
In this section we will:
● Introduce the concept of the kingdom of grace and the kingdom of glory.
● Indicate when the kingdom of glory is to be established.
16. Did Christ claim to be a King while on earth?
ANS. Yes! Pilot asked whether Jesus was ―the ...... of the Jews‖. Jesus said, ―It is as you say‖ (Luke 23:2, 3; John
18:37).
Christ was born the Son of David, but He will not take His kingly throne until after He has finished His ministry as
priest. While on earth the people wished to recognise Him as King but He refused to allow them to do so (John 6:15).
17. What type of kingdom did Jesus establish while here on earth?
ANS. The kingdom of grace or the Messianic kingdom (John 18:36, 37).
Jesus established first the kingdom of grace on this earth (Matt. 3:2). It is His desire to reign as King in our minds and
lives. In the future He will establish a kingdom of glory (Matt. 25:31). Jesus declared that the kingdom which He
came to establish was not one which depended on the force of arms. Jesus clearly taught that He did not come to
establish His kingdom of glory at the first advent (Matt. 25:31). The Jews had a misconception concerning the type of
kingdom which Jesus came to establish. They imagined that the Messiah would come and cast out the hated Romans
and place Himself on the throne of Israel as a temporal ruler. Under His rule all other nations would be subject to the
Jews. In other words they misunderstood the truth that Christ‘s kingdom of grace must precede His kingdom of glory.
Their confusion with the two kingdoms is evident in Luke 17, verse 20. Jesus, in His reply to them in verse 21, made
it abundantly evident that the kingdom of God He came to establish was in the minds of the individual. He came to
establish a ―nation‖ of believers who obeyed God‘s ways through the motivation of love arising from the innermost
recesses of the mind (Rom. 12:2; Eph. 6:6).
18. What was the purpose of Christ‘s triumphal or kingly entry into Jerusalem?
ANS. To fulfil ............ and to draw the peoples‘ attention to His claim to be the Messiah (Zech. 9:9; Isa. 12:6).
The triumphal entry of Jesus into Jerusalem just five days before His crucifixion made it certain that the attention of
all would be focussed on His claims. Following His trial and burial many would be stimulated to study the Scriptures
and would realise that He was indeed the Messiah He claimed to be (Matt. 12:16–21).
19. When is the kingdom of glory received by Christ?
ANS. At the close of His ministry as a priest in the heavenly sanctuary, when the heavenly........ has finished
examining the books of record (Dan. 7:9, 10, 13, 14).
Daniel, the prophet, gives us a glimpse of the great pre-advent investigative judgment now proceeding in heaven.
When Christ‘s ministration in the sanctuary is completed, He stands up and proceeds to God the Father there to
receive His kingdom (Dan. 12:1, 2). Christ cannot receive His kingdom until the subjects of His kingdom have been
decided (this is one function of the judgment). His priestly role finishes before He can be crowned as King. About this
time the restraint which has been on the inhabitants of the world and Satan is lifted and a great time of trouble and
destruction descends upon the impenitent world (Dan. 12:1; Rev. 15:8; 16:1).
20. How does the Bible describe Christ after His crowning as King of kings and Lord of lords?
ANS. Christ comes in great majesty and glory accompanied by the........ of heaven to receive the citizens of His
kingdom (Rev. 19:11–16).
Christ is pictured as riding forth on a white horse to receive His kingdom. The white symbolises the purity of His
character. The reception of His kingdom is likened unto a marriage (Rev. 19:7). His kingdom will be established
forever and ever; all earthy powers cease to exist (Rev. 11:15).
21. What is Christ‘s kingdom likened to and what imagery is used to refer to the guests?
ANS. a) Christ‘s kingdom is referred to as a........ (Rev. 19:7; 21:2).
b) The guests are ―those who are called‖ or ―..........‖ (Matt. 25:1; Rev. 14:4; 19:9).
Christ‘s bride or kingdom is the New Jerusalem. The guests are those who have continually exercised faith in their
Master (Rev. 14:4, 5). The Holy Spirit has been active in their life to convict of sin and to lead into all righteousness
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as they have studied God‘s word (Matt. 25:4, 7, 8; Ps. 119:105; Zech. 4:6, 11–14). Christ receives His kingdom after
He stands up (His priestly ministry ends) and before the plagues are poured out. It is essential that you and I are
members of Christ‘s kingdom. Let us accept Christ as our High Priest today, so that we may be cleansed from sin and
be delivered from its controlling power. In this relationship we will be fit subjects to enter the marriage supper of the
Lamb (Rev. 19:9). May we be counted worthy to sing the song of Moses and the Lamb, saying:
Great and marvellous are Your works,
Lord God Almighty!
Just and true are Your ways,
O King of saints!
Who shall not fear You, O Lord,
and glorify Your name?
For You alone are holy.
For all nations shall come and
worship before You,
For Your judgments have been manifested. (Rev. 15:3, 4)
ANSWERS TO QUESTIONS
1. prophet
2. a) Nazareth b) deed, word
3. without honour
4. Scriptures
5. a) sin b) strengthening c) — d) future
6. —
7. flesh
8. brothers
9. a) carried b) infirmities
10. author
11. help
12. boldly
13. not, priest, presence
14. Melchizedek
15. a) forgives b) tempted c) sigh, cry
16. King
17. —
18. prophecy
19. court
20. armies
21. a) bride b) virgins
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17. THINE IS THE POWER AND THE GLORY
In our modern world we speak a great deal about power. Those in the seat of authority are said to have power. They
manipulate and control events and the lives of others. A surgeon is said to have power to make the sick well again.
Indeed, we daily see modern miracles, as the benefits of scientific advances are spread abroad to help mankind.
Knowledge rightly used is a power or a force for good in the world today. The same word, ―power‖, may be used in
the sense of ability. A person may be a powerful speaker swaying the emotions and influencing the actions of
individuals. Then again the term is used to express the degree of strength possessed by persons, machines, and
instruments. It is not surprising, then, that the word ―power‖, which possesses these and other meanings, is used to
express some of the notable characteristics of God. We wish to examine some aspects of the word ―power‖ in this
lesson.
Somewhat less frequently we use the word ―glory‖. It is most commonly used to convey an idea of the splendour of a
scene or to describe a blissful experience. Less frequently it is used to convey the idea of renown and fame. We may
well ask, ―What is the most remarkable or most glorious feature of God mentioned in the Bible?‖ Jesus expects all His
disciples to understand this for the Lord‘s Prayer ends with the words, ―For yours is the kingdom and the power and
the glory forever. Amen‖ (Matt. 6:13). In this lesson we plan to explore some of the deep meanings of this term which
is used throughout the Bible.
God’s Glory
In this section we will:
● Establish that ―God‘s glory‖ is a term which can refer to His character.
● Identify the Ten Commandments as a document which reveals God‘s character.
● Emphasize that Christ came to earth to reveal God‘s character.
From the beginning God has provided abundant evidence of His presence in the universe and of the principles of His
kingdom. David sought to understand God more fully by contemplating His power and glory in the sanctuary (Ps.
63:2). Let us go on a journey of discovery to observe what the Bible has to say about these grand subjects and in
particular to determine the profound meaning of God‘s glory as we behold Christ, through faith, in the heavenly
sanctuary.
1. When Moses asked God to show him His glory, what did God reveal to him?
ANS. God made all His ............ or the gracious aspects of His character to pass before Moses (Exod. 33:18, 19).
The word character is not used in the text of older translations of the Bible. Unmistakably God here indicates the basis
of His greatness. It is His character. As we follow the discourse between God and Moses into the next chapter, we
notice that God proclaimed His name to Moses (Exod. 34:5) and immediately indicated the character traits for which
this name stands (v. 6).
2. In what document was the character of God explained in practical terms that the human race could understand?
ANS. In the Ten Commandments written by the ......... of God (Exod. 31:18; 34:1).
We notice God commanded Moses to cut two tables of stone (second occasion of writing) that He might inscribe the
words of the law of love upon them with His own finger (Deut. 10:1, 2, 5). The Lord then passed before Moses and
proclaimed the name of the Lord and described in clear terms His most significant characteristics (Exod. 34:6, 7). The
law thus proclaimed is based on love (Exod. 20:6), a fact which Jesus Himself so beautifully summarised in Matthew
22.
3. How does Scripture describe both the law and God?
ANS. a) The law is based on love for..... and love for..... (Matt. 22:36–40).
b) God is...... (1 John 4:8).
These Scriptures strengthen our understanding that the law of God is, in essence, a transcript of His character, for God
is love. If we diminish from the law, we have a stunted idea of God‘s character.
4. How does the Bible define sin in relation to the law?
ANS. Sin is ................ or transgression of the law (1 John 3:4 NKJV & KJV).
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The law is a transcript of God‘s character. Thus, to sin is to display characteristics which are not like God‘s perfect
character, as shown in the law. Paul expressed this thought very clearly in Romans 3:23, ―For all have sinned and fall
short of the glory of God‖. The human race was initially created in the image of God, which included a Christlike
character (Gen. 1:27). Hence, we must conclude that love motivated mankind‘s every action until sin entered. Satan
tempted Eve to selfishly desire knowledge (Gen. 3:5). She distrusted God, chose to disobey Him, and grasped the
offered fruit to satisfy self-interest. Thereafter, all the descendants of Adam and Eve were weakened and found it easy
to yield to selfish desires (Jer. 17:9). As we choose to disobey God, as we choose to yield to these selfish desires, we
likewise commit sin or commit acts of transgression.
5. What particularly did Jesus come to reveal to mankind when He came to earth?
ANS. He came to reveal His ......... or His character (John 1:14).
By His gracious words, deeds and miracles, Christ showed to fallen man what God was really like. He came to reveal
the fullness of ―grace and truth‖. He came to sweep away the misconceptions about God‘s character which Satan had
attempted to portray from the beginning (Gen. 3:1–6). The text says that Jesus came and ―dwelt among us‖ or, more
meaningfully, He ―tabernacled among us‖. Thus, John clearly links the presence of the Lord manifested above the ark
of the covenant in Old Testament times with the manifestation of Christ in human flesh (Exod. 25:22; Num. 7:89;
Clarke, A. 1854. The Holy Bible, containing the Old and New Testaments: with a Commentary and Critical Notes,
vol. v, pp. 532, 533). Jesus came to give the most spectacular display possible of the glory or character of God so that
all would be without excuse (2 Cor. 4:6). By His life, ―Christ has redeemed Adam‘s disgraceful fall, and has perfected
a character of perfect obedience, and left an example for the human family, that they may imitate the Pattern‖ (White,
E.G. 1869. Advent Review and Sabbath Herald, vol. 67 (No. 23), p. 401).
6. How perfectly did Christ reveal the character of God while on earth?
ANS. Christ came in the ―express .........‖ or character of God (Heb. 1:3).
Paul is here affirming that Christ perfectly, exactly, represented the character of God. The Greek word translated
―express image‖ in the New King James version is indeed ―charakter‖, from which we derive our English word
―character‖. The Revised Standard Version uses the phrase ―bears the very stamp of His nature‖ and Moffat says
―stamped with God‘s own character‖ to convey the same idea. When Philip asked Jesus, ―Show us the Father‖, Jesus
could confidently affirm, ―He who has seen Me has seen the Father‖. (John 14:8, 9). Truly, it may be said that Christ
represented the character of God the Father fully.
7. What great message of love does God send to the world just before His return?
ANS. He sends to the world through His messengers a startling reminder of the nature of His glory or character,
and bids all to ―Fear God and ...... glory to Him‖ (Rev. 14:7).
Indeed, God is ―not willing that any should perish but that all should come to repentance‖ (2 Pet. 3:9). Just before He
returns to give His rewards, He bids His servants reveal to those on the earth what God is really like. It has been said,
―The honor of Christ must stand complete in the perfection of the character of His chosen people. He desires that they
shall represent His character to the world‖ (White, E.G. 1897. Signs of the Times, vol. 23 (No. 46), p. 434). God
challenges all to seek Him while He may be found so that the Holy Spirit may effect the transformation of character in
their lives necessary to enable all to meet Him in peace (Isa. 59:19; Rom. 12:2). As we experience this transformation,
we are bidden to tell the world of Christ‘s transforming power!
From Glory to Glory
In this section we will:
● Remind that as the believer beholds God‘s character, the life is transformed.
8. As the believer beholds Christ‘s beauty of character, what transpires in the life under the influence of the Holy
Spirit?
ANS. The life is changed or .................. as Christ‘s character is contemplated (2 Cor. 3:17, 18).
The transformation experienced by the Christian is progressive as indicated by the words ―from glory to glory‖. This
transformation cannot be effected by the believer, but occurs only through the agency of the Holy Spirit. Jesus said to
His disciples that the Spirit or Comforter would ―guide you into all truth‖ (John 16:13). ―Through the influence of the
Spirit of God, the believer is transformed in character; his taste is refined, his judgment is sanctified, and he becomes
complete in Christ‖ (White, E.G. 1894. Youth’s Instructor, vol. 42 (No. 48), p. 381). This is a promise which is given
to the weakest saint.
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9. Does this change wrought by the Holy Spirit relate only to the outward behaviour or does it involve a change of the
thought patterns?
ANS. The thought patterns themselves must be transformed. Every thought is to be brought into ―............. to the
obedience of Christ‖ (Rom. 12:2; 2 Cor. 10:5).
Paul recognised that our minds need constantly to be under the controlling influence of God‘s Spirit. Mere outward
conformity to the requirements of the law of God does not bring salvation (Phil. 3:6, 7, 9). The law is to be written in
the mind. The thoughts are to be purified through communion with God (Heb. 10:16). ―The Christian‘s life is not a
modification or improvement of the old life, but a transformation of the nature. There is a death to sin and self, and a
new life altogether‖ (White, E.G. 1910. Signs of the Times, vol. 37 (No. 10), p. 503). If we ask for His help, He
promises to give us enabling power (1 Cor. 10:13).
10. In judging a person‘s standing, what aspects of the individual‘s make up does God examine?
ANS. God looks at the person‘s thoughts which determine the character and not on ―his ............... or at the .........
of his stature‖ (1 Sam. 16:7).
The wise man, Solomon, observed, ―what he thinks is what he really is‖ (Prov. 23:7, Good News Bible). To be
accepted before God our thoughts must be renewed (Isa. 55:7; Matt. 5:21, 22, 27, 28). Feelings of anger and impurity
will lead to sin. God requires the very spring of our feelings (that is our thoughts) to be in conformity to His will.
Those accepted into the kingdom of God are blameless through the merits of Jesus Christ (Rev. 14:5, 12). We can be
overcomers through the power which Christ gives through the Spirit to all who ask (Rev. 3:21; 1 John 5:4, 5).
Outward conformity to Christian ideals will not save (salvation by works), it is only as right actions spring from a
pure mind which is controlled by God‘s Spirit that we are considered fit candidates for heaven (righteous by faith).
The psalmist, as he considered God in the sanctuary, realised this great truth. His words are immortalised in Scripture,
―Create in me a clean heart, O God, and renew a steadfast spirit within me‖ (Ps. 51:10).
God’s Power
In this section we will:
● Review the evidences of God‘s power in the universe.
The human race from the beginning has had ample evidence of the power of God. Many today have chosen to
discount this evidence. Let us briefly review various aspects of God‘s power.
11. Through what acts was God‘s power made evident to Adam?
ANS. a) Through displaying the marvellous array of ......... things to Adam (Gen. 2:15–19).
b) Through the creation of Eve, the first......... (Gen. 2:22).
The creative ability of God is evident in the things which we observe in nature. This is a constant reminder of God‘s
power, as the Bible writers remind us (1 Chron. 29:11; Ps. 66:5–7; Isa. 40:26). Today, as anciently, many have chosen
to ignore this evidence (2 Pet. 3:5). God gave to the human race the power of procreation to remind them of God‘s
own creative ability. God claims that His creative ability is one feature which separates Him from all other gods (Jer.
10:10–12; Ps. 96:4, 5).
12. To what does the reliability of the motion of the heavenly bodies give evidence?
ANS. God‘s ability or power to maintain His............ (Isa. 40:26).
God not only created the heavens and earth but maintains them according to the laws of His own devising (2 Peter
3:4–7). His love and care for the universe which He created is thus shown; our God is not a capricious individual!
God is not captive to these natural laws. We notice that the wind and waves were obedient to Christ‘s voice here on
earth (Mark 4:41). Other unusual events involving natural phenomena, such as the great Flood (Gen. 7) and the
lengthening of the day in Joshua‘s time (Joshua 10:12–14), are tributes to God‘s control over the laws which He
made. Our God is in control of the universe!
13. Are miracles an evidence of God‘s power?
ANS. Yes and No! (Deut. 8:15–18; Ps. 78:26, 27; Matt. 7:22, 23; Rev. 13:14; 16:14).
Miracles are an evidence of the creative ability of God, but Satan and his agents have power to deceive and to control
natural events as far as God allows (Exod. 7:9–12; Job 1:9–12; Rev. 16:14). Every spirit must be tested against the
standard of the word of God, ―To the law and to the testimony!‖ (Isa. 8:20).
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14. For what reason did Jesus on one occasion work a miracle of healing?
ANS. That those present might understand that the Son of Man had........ to........... sins (Matt. 9:4–7).
The disciples on another occasion spoke of power going forth from Jesus (Mark 5:30). (The Greek word ―dunamis‖
translated in the New Testament as ―miracle‖ can also be translated as ―power‖.) The greatest miracle of God‘s power
observed today is the power of the gospel (Rom. 1:16). This power God makes available for the transforming of the
life. The same power used in the creation of the worlds is available for the recreation of the image of God in mankind.
―They overcame him [that old serpent, called the devil, and Satan] by the blood of the Lamb, and by the word of their
testimony, and they loved not their lives unto the death‖ (Rev. 12:11, 9; Ezek. 20:12).
15. To whom is the miracle of redemption available?
ANS. To as many as accept Christ, ―to them He gave the right to become ............ of God‖ (John 1:12).
God‘s ability to fundamentally change a person‘s thinking and living is another great evidence of the superiority of
God over all others (Acts 4:12). Some will say that such changes are a delusion. To such we would answer, ―A
redeemed drunkard, with vivid memory of past hopeless struggles and new sense of power through Christ, was
replying to the charge that ‗his religion was a delusion.‘ He said: ‗Thank God for the delusion; it has put clothes on
my children and shoes on their feet and bread in their mouths. It has made a man of me and it has put joy and peace in
my home, which had been a hell. If this is a delusion, may God send it to the slaves of drink everywhere, for their
slavery is an awful reality‘‖ (McDowell, J. 1979. Evidence that Demands a Verdict, p. 328).
16. What other great ability does God claim as proof of His Godship?
ANS. The ability or power to........... and control world events (Isa. 46:9, 10).
God‘s ability to predict with unerring accuracy the course of world events is a startling feature of the word of God.
We need only refer to the prophecy of Daniel 2 at this juncture to illustrate this point. However, there are many other
events predicted in the Bible which history indicates have come to pass in detail. The science of archaeology affirms
that the words written in Scripture were, in many instances, penned well in advance of the event.
You Shall Receive Power
In this section we will:
● Emphasize that God promises to empower our lives.
● Outline the avenues through which God commonly appeals to the believer.
17. By what heavenly agencies do we receive power to become and to remain the children of God?
ANS. a) The ............... (Acts 1:8).
b) The holy angels are given ―charge‖ over God faithful in order ―to ...... you in all your ways‖ (Ps. 91:11).
The Greek word here translated ―power‖ in Acts chapter 1, verse 8, is ―dunamis‖. From this word our English word
―dynamite‖ is derived! The book of Acts is full of stories of the amazing exploits of ordinary men and women filled
with the Holy Spirit. This power God promises to all those who are obedient children (Acts 5:32). God is no respecter
of persons; His blessings are not dependent on our educational status and background. In the story of Jacob‘s ladder
the angels are shown as the communicators of Christ‘s power to mankind (Gen. 28:12, 12; John 1:51). This same
symbolism is used in Revelation chapter 14 where three angels are pictured as cooperating with God‘s servants to
herald His soon coming; they impart to them power for witnessing.
18. What did the early disciples experience in their lives before the outpouring of the Holy Spirit in Pentecostal power
occurred?
ANS. a) They recognised their spiritual blindness and their great need of unity. The Scriptures record that ―These
all ............ with one ..........‖ (Luke 22:24, 31, 32; Acts 1:14).
b) They became avid students of the Old Testament ............... in order to discover God‘s will for them (Acts
1:16–23).
Jesus said, ―The words that I speak to you are spirit, and they are life‖ (John 6:63). The word of God when read,
treasured, and obeyed becomes a source of great power and defence against the onslaughts of Satan. This is clearly
evident from the record of the life of the Saviour. Early in His life the scholars were ―astonished at His understanding
and answers‖. Later He repulsed Satan‘s temptations through the witness of the Scriptures. The people took note that
―He taught them as one having authority, and not as the scribes‖ (Matt. 2:47; 3:4, 7, 10; 7:29). This same experience
is recorded for the disciples. They studied the word of God, prayed for understanding, and for strength to obey
through faith. As they witnessed the crowds were ―amazed and perplexed‖ (Acts 2:12). Through the reading of God‘s
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word, we are brought into contact with its author and the life is changed. Sanctification cannot occur apart from the
study of the word for Jesus declared, ―Sanctify them by Your truth. Your word is truth‖ (John 17:17). ―The word of
God—the truth—is the channel through which the Lord manifests His Spirit and power‖ (White, E.G. 1911. The Acts
of the Apostles, p. 520).
c) They discovered the power of ......... and supplication (Acts 1:14).
Prayer is the key which unlocks God‘s power. The Bible records the deeds of some of the great men and women of
prayer (e.g., Samuel, Elijah, David, Esther, Daniel). The Scriptures assure us that power over the evil one comes only
in response to prayer (Matt. 17:21; Eph. 6:18; 1 Pet. 4:7). This was Christ‘s experience (Matt. 26:36, 40–42, 44). The
altar of incense in the earthly sanctuary symbolised this great truth which was taught in Christ‘s life. The incense
arose perpetually from the altar. The prayers of the believers were to ascend to Christ, with the incense, on whom they
depended for grace in their lives.
d) They chose to...... God‘s revealed will through faith (Acts 1:24–26).
Pentecostal power is promised to those who render loving obedience to God through faith (Acts 5:32; Heb. 5:9; John
14:15). God‘s Spirit is poured out in fullness on those who habitually respond to His promptings as they read the word
of God and pray for enlightenment.
Glory and Power to the Lamb
In this section we will:
● Identify when the redeemed give adoration to Jesus Christ acknowledging His superiority in all things.
The Scripture account of the ten virgins assures us that only those who continually experience the work of the Holy
Spirit in their lives will be welcomed to the wedding supper (Matt. 25:8–13).
19. When are glory, power, honour, and thanks given to the Lamb?
ANS. When the plan of salvation is completed, then ―every creature which is in ......... and on ........‖ and elsewhere
praise Christ (Rev. 5:10–13; 15:2–4).
These texts describe a scene when sevenfold praise is given to God. At this time heaven‘s joy is full and complete in
that sin and sinners have ceased from God‘s universe. All give joyous appreciation and adoration to Jesus Christ. The
redeemed and the holy angels proclaim the greatness and perfection of God‘s character and acknowledge that all of
Satan‘s charges against God‘s character are false. Heaven is forever secure against sin arising the second time.
20. Who will be on the sea of glass to sing thanks to the Lamb?
ANS. Those who overcome through the grace which God is willing to give in abundant measure will ―........... all
things‖ in the new earth (Rev. 7:14; 21:7).
This world will end with the Lord Jesus Christ coming in glory (Matt. 16:27). Some of the majesty of this event was
shown, in the Old Testament, when the cloud of God‘s glory filled the temple and, in the New Testament, when Jesus
was transfigured on a mountain (Exod. 40:34; Matt. 17:2; Mark 9:3). Those who are obedient and reflect the glory of
God‘s character here will be among those who will be counted worthy to stand on the sea of glass and forever be
members of God‘s glorious kingdom.
―Satan has asserted that men could not keep the commandments of God. To prove that they could, Christ became a
man, and lived a life of perfect obedience, an evidence to sinful human beings, to the worlds unfallen, and to the
heavenly angels, that man could keep God‘s law through the divine power that is abundantly provided for all that
believe. In order to reveal God to the world, to demonstrate as true that which Satan has denied, Christ volunteered to
take humanity, and in His power, humanity can obey God. ‗As many as received Him, to them gave He power to
become the sons of God.‘ All heaven is Christ‘s to give to the world‖ (John 1:12; White, E.G. 1899. Signs of the
Times, vol. 25 (No. 19), p. 34). May we pray for and experience this power in our lives today, so that we may give
glory to God.
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ANSWERS TO QUESTIONS
1. goodness
2. finger
3. a) God, man b) love
4. lawlessness
5. glory
6. image
7. give
8. transformed
9. captivity
10. appearance, height
11. a) living b) woman
12. creation
13. —
14. power, forgive
15. children
16. predict
17. a) Holy Spirit b) keep
18. a) continued, accord b) Scriptures c) prayer d) obey
19. heaven, earth
20. inherit
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18. GOD, THE CREATOR, IS IN HIS TEMPLE
God is presented in the Bible as the Creator of all things. The simple narrative recorded in the Scriptures presents
God‘s creative acts, involving our solar system, as spanning seven, twenty-four hour days. The sequence in the
creation story is logical and sound. We notice, for instance, that on the third day the chlorophyll-bearing plants were
created and on the following day the sun. Any period much greater than a day between these two events introduces
serious problems of a scientific nature.
The creation story and the events immediately thereafter inform us of the origin of the weekly cycle, of man and
woman, of sin and suffering, and of the originator of evil. More significantly the Saviour, Jesus Christ, is introduced.
The scientific community has difficulty in explaining such phenomena as the origin of the weekly cycle and the
appearance of sexual differences in many organisms. Those who believe that God commenced the evolutionary
process have problems explaining the origin of sin. Without a clear concept of the origin of this world and of sin, the
need of a Saviour becomes increasingly difficult to accept. The reality of the transforming power of the Holy Spirit
(re-creative act) and the acquisition of immortality (creating a new order of beings) at Christ‘s coming are also
difficult to believe.
God is Above all Other Gods
In this section we will:
● Outline features of the earthly sanctuary which reminded of Christ the Creator.
● Emphasize the extent and uniqueness of Christ‘s creative activities.
1. In comparison to graven images, what features do the prophet Habakkuk, by implication, indicate that God
possesses?
ANS. a) The image or idol teaches...... (Hab. 2:18). By contrast, God is the way, the truth, and the life (John 14:6).
b) An idol is dumb (Hab. 2:18), and possesses no......... (v. 19). God is the giver of life, for He breathed into
Adam‘s nostrils the breath of life (Gen. 2:7).
The prophet Habakkuk considered that the presence of the Lord in His holy temple effectively declared to all in the
world the futility of any other system of belief. He says, ―But the Lord is in His holy temple. Let all the earth keep
silent before Him‖ (Hab. 2:20). Habakkuk is thought to have written around 630 BC and thus referred to Solomon‘s
magnificent temple which was still standing at the time of his writing.
2. What prominent features about the tabernacle in the wilderness and Solomon‘s temple may have influenced
Habakkuk to make his declaration?
ANS. A cloud of........ appeared and filled the tabernacle in the wilderness at its dedication and at other times and
was evident in Solomon‘s temple at its dedication (Exod. 40:34, 35; 1 Kings 8:6, 9–11).
The Shekinah glory (the glory of God‘s presence) was visible in the holy of holies over the mercy seat and this glory
filled the sanctuary (Isa. 6:1). As the incense was offered by the priest, the cloud of ―divine glory descended on the
mercy seat and filled the most holy place, and often so filled both apartments that the priest was obliged to retire to the
door of the tabernacle‖ (1 Kings 8:10,11; White, E.G. 1958. The Story of Patriarchs and Prophets, p. 353). The glory
of the divine presence shrouded in the cloud was, in fact, the glory of God revealed through Christ (Exod. 16:10; 2
Cor. 5:19). All communications between heaven and humanity are effected through Christ. Jesus spoke through all the
prophets (Rev. 19:10). When the children of Israel were led to the Promised Land, it was Christ who communicated
with them and attended to their every need (1 Cor. 10:4). The Scriptures declare, ―In Him was life, and the life was
the light of men‖ (John 1:4). The symbol of Christ‘s presence in this world is light. Light shone forth out of darkness
at creation and was associated with His presence in the sanctuary. Both the apostle John and Habakkuk understood
that the light and glory of Christ‘s presence are symbols of His creative power (John 8:12).
3. What other features about the sanctuary would Habakkuk have been familiar with and which indicated the
greatness of the God we worship?
ANS. a) The Lord spoke to Moses from the cloud of glory words of pardon, ........, and salvation (recreative act—
Num. 14:10, 17–19).
b) The Lord spoke to Moses from the cloud of glory giving words of............ (Num. 16:27–30).
c) The Lord instructed Moses from the cloud of glory and worked ............ through him (creative acts) (Num.
20:6–8).
d) The Lord prophesied of the final triumph of the principles of His kingdom over those of men in the
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following words, ―all the earth shall be ......... with the ........ of the Lord‖. The creation of the new earth is
encompassed in this promise (Num. 14:20, 21).
4. With what great event, occurring during the journeying of the children of Israel in Sinai, was the glory of God
associated?
ANS. The giving of the Ten Commandments or the ―two ........... of stone‖ (Deut. 5:22).
The Ten Commandments were written by the finger of God (Exod. 31:18; Deut. 9:10). God hence signified that any
change could be made by God alone; such a change is not recorded in the Scriptures. The principles of the law express
love, mercy, and judgment (Deut. 5:9, 10). They illustrate how we, through our attitudes and actions, express our love
to God and our fellows (Matt. 22:36–40). In the heart of these principles is placed the memorial of God‘s creation—
the Sabbath (Exod. 20:10, 11). Hence, it is evident that the Ten Commandments point us to Christ who was its giver
and the Creator of this and other worlds (John 1:1–3, 14; James 4:12).
5. What ability does God claim as proof of His uniqueness?
ANS. ―The Lord ...... the heavens‖ (1 Chron. 16:25, 26; Ps. 96:5).
The futility of the creature worshipping objects fashioned with human hands is a principle clearly stated in the
Scriptures (Isa. 42:5–8). To God alone is our allegiance due. In our own day many worship the intellect, to the extent
that a vast majority believe in the theory of evolution. This theory is based on the principles of humanism which
denies God a place in one‘s thinking. Mankind‘s future, it is asserted, lies in us taking full responsibilities for the
future rather than in the act of placing such responsibility on ―the shoulders of mythical gods or metaphysical
absolutes‖ (Huxley, J. 1974. Evolution: The Modern Synthesis, third ed., p. 578). Many men and women have become
god-like and are shown to have accepted the devil‘s lie, ―You shall be as gods‖ (Gen. 3:5 KJV), for the humanist
declares, ―Furthermore, it is clear that man is only at the beginning of his period of evolutionary dominance, and that
vast and still undreamt-of possibilities of further advance still lie before him‖. ―Man‘s most sacred duty ... includes
the fullest realization of his own inherent possibilities‖ (Huxley, J. 1967. Religion without Revelation, pp. 165, 166). It
is argued that when we understand the cause of good and evil we achieve freedom. ―Humanity has been ‗God
fearing‘, but now we can confront God. The true role of science has been to liberate humanity from ignorance. The
true role of religion has been to comfort humanity while the search went on‖ (Griffith, J. 1991. Beyond the Human
Condition, p. 47). The humanist proclaims that there is no higher intellect than that possessed by mankind and seeks
to explore and develop those other ―mind faculties‖ such as telepathy and extrasensory activities.
The Humanist Manifesto asserts that ideas of salvation and damnation are illusionary and harmful and that there are
no supernatural guarantees of human values. Modern science proclaims humanist ideals by accepting a number of its
principles. It is held that knowledge is tentative, progressive; there are no absolutes. While this appears to be true in
science on a day to day basis (we do not have absolute truth about the natural world), it denies the certainties of God‘s
word. The atheist denies the idea of God and does not countenance a supernatural explanation even in regard to
origins. A somewhat different pathway is walked by others in which God Himself has been cast in a different light.
Notice a respected physicist‘s viewpoint on the role of God in the origin of the universe. This scientific approach to
creation ―makes redundant the idea of God-the-creator, but it does not rule out a universal mind existing as part of the
unique physical universe: a natural, as opposed to a supernatural God‖ (Davies, P. 1983. God and the New Physics, p.
223).
By contrast, some theists (believers in a supernatural creator God) believe that ―Nothing in the nature of evolution
precludes the possibility of divine direction‖ (Zetterberg, J.P. ed. 1983. Evolution versus Creationism: The Public
Education Controversy, p. 470). Hence, we find a growing accommodation between atheists and theistic evolutionists
who have pooled intellectual resources to bring discredit on believers in special creation.
6. With what other features of Christian experience does God connect His creative ability?
ANS. a) His ability to ...... us safely in His care (Isa. 42:5, 6).
b) His ability to ...... miracles (Isa. 42:7)
c) His ability to save us ...... sin (Isa. 42:7; 1 Pet. 4:18, 19).
d) His ability to recreate us spiritually which is evident in the life in ...... works (Eph. 2:10).
It is evident from this list that a Christian, who has a thorough understanding of the Bible, will also be a firm believer
in a creator God. A God who cannot create is surely not able to redirect the mind along right channels and at last save
the believer in an earth made new. A popular notion entertained by many Christians is that God commenced the
evolutionary process (theistic evolutionists). This poses a number of difficulties. The most significant relates to the
origin of evil (sin). If we cannot account for the origin of sin, the question of a need for a Saviour arises. Without
special creation, the concept of the sanctity of marriage and the home (continual reminders of the Creator‘s gifts of
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procreation), so clearly portrayed in the Genesis account, also has no fundamental basis. Hence, it becomes apparent
that the two great institutions which come to us from Eden—the Sabbath and marriage—
are in jeopardy.
Christ the Creator
In this section we will:
● Highlight that our Creator is also our Redeemer.
● Remind that our immortal existence in the new heavens and earth is dependent upon the future creative activities
of Christ.
All the members of the Godhead (Father, Son and Holy Spirit) were involved in creation as we understand from
Genesis 1:2, 26. The term ―us‖ in verse 26 indicates that at least two persons were involved. In Hebrews 1:2 it is made
clear that both the Father and the Son were involved in creation and in Genesis 1:2 the Holy Spirit is indicated also to
have enjoyed a role.
7. Who was the primary agent in creation?
ANS. All things were made by the ......, and the Word was Christ (John 1:1–3, 14).
It is a sobering thought that the Creator of this world also bought us back by His sufferings (1 Cor. 6:20; Heb. 1:2).
Thus, He is pre-eminently qualified to re-create in us a new life.
8. How is this new life created in us?
ANS. By the ............ of our mind (Rom. 12:2).
The statement that by ―beholding we become changed‖ is the principle on which the renewing of the mind takes
place. By prayer (Matt. 26:41) and the study of God‘s word (2 Pet. 3:18), the attitudes, actions and motives are
changed. David and Daniel the prophet prayed three times a day. The secret of their greatness was in their constant
dependence upon God. The Old Testament sanctuary system with its morning and evening sacrifices teaches us an
important lesson regarding the regularity which should characterise our genuine worship of God and the
contemplation of spiritual things. (Christians today might well follow this example by the institution of morning and
evening family worship.) Christ came leaving us an example that we should follow Him. The secret of Jesus‘ success
was in His intimate knowledge of the word of God and in His prayer life. He spent whole nights in prayer and came
forth refreshed to contend with the enemy of souls.
9. With what great event is the putting on of immortality associated?
ANS. At the second coming of Christ, the dead ―will be raised ...................‖; they will be changed (1 Cor. 15:52,
53).
The second coming of Christ is the event which peoples of all ages have longingly looked and hoped for. The raising
of the righteous dead and the fashioning of incorruptible bodies (creating us anew) will return the redeemed to the
bodily state which Adam and Eve enjoyed before the fall (1 Thess. 4:16). Some have imagined that immortality is
received almost immediately following death. However, the Scriptures nowhere portray a conscious state in death.
The word of God clearly states that, ―The dead know not anything‖ (Eccles. 9:5, 10). The popular story of the rich
man and Lazarus, recorded in Scripture, is attributed to pagan authors (Luke 16:19–31; Whiston, W. circa 1936. The
Life and Works of Flavius Josephus, pp. 901–903; Jeremias, J. 1972. The Parables of Jesus, p.183). This pagan story
was used by Christ to illustrate the necessity of making our calling and election sure at this present time; God‘s
judgments are irrevocable.
10. Who will change our corrupt bodies into glorious, disease-free bodies?
ANS. The Lord Jesus Christ will change our vile bodies to be like His ............ body (Phil. 3:20, 21).
Something of the glory associated with Christ‘s glorious body was revealed to Peter, James and John on the mount of
Transfiguration. Here Jesus was surrounded in glory and accompanied by Moses and Elijah (Luke 9:28–31). Believers
(the overcomers) are promised glorious, disease-free bodies (Rev. 21:4, 5, 7). The comforting thought is that all the
power revealed in the creation of the worlds is made available to us through faith in Christ the Creator in order that we
might be overcomers (1 Cor. 10:13). It has been said that ―the happiness of the redeemed in heaven results from the
character formed in this life after the image of Christ. The saints in heaven will first have been saints on earth‖
(White, E.G. 1892. Advent Review and Sabbath Herald, vol. 69 (No.49), p. 622; 1 John 3:2).
11. Who is the builder of the new heavens and the new earth?
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ANS. Jesus promised that He would make all things..... (Rev. 21:5).
The Bible reveals that Jesus has identified Himself completely with the human race (Rev. 1:17, 18; 21:3, 6). His
creative ability is central to our belief in His ability to deliver us from the guilt of sin, from its power, and finally from
the presence of sin. The reality of the promise of an earth and heavens made new can be grasped fully only by those
who believe in a creator God.
The Memorial of Creation
In this section we will:
● Indicate that the Sabbath was set aside as a memorial of creation.
● Emphasize that Christ, the light of the world, can only be our Redeemer because He is our Creator.
● Expand our understanding of the significance of the Sabbath as a perpetual reminder of Christ‘s creative ability.
Since the concept of creation is central to our understanding of God, we should not be surprised that God established
an institution in Eden by which He purposed to remind His children of His claims on their love and devotion.
12. What crowning act marked the end of the creation week?
ANS. God ......... on the seventh day, and He........... the day and made it holy (sanctified)—(Gen. 2:2, 3)
The threefold prominence given to the seventh day in Eden is also mentioned by Paul in Hebrews 4:4–11. He urges us
to remember the significance of the institution of the Sabbath, as it is a symbol of salvation as well as of creation. It is
a day of joyful rest and communion with our Maker (or a sanctuary in time). This theme is also taken up by John the
Revelator, for he identifies a movement in the period before Christ‘s second coming to return this memorial to
prominence (Rev. 14:6, 7). Let us be part of this movement of destiny!
13. To what creative acts of God does the Sabbath point?
ANS. a) The creation of the world in..... days (Exod. 20:10, 11).
b) The new birth experience and the continuing experience of faith which gives believers spiritual rest. Jesus
promised, ―I will give you ......‖ (Exod. 31:13; Ezek. 20:12; Matt. 11:28–30; Heb. 4:4, 8–10).
c) The creation of the new ............ and new........ (Isa. 66: 22, 23).
It has been said that if this memorial of God‘s creative ability had been remembered that ―there would never have
been an idolater, an atheist, or an infidel‖ (White, E.G. 1950. The Great Controversy, p. 438).
14. What reminders of God‘s creative ability were associated with the sanctuary in the wilderness?
ANS. a) Aaron‘s rod that ........., produced blossoms, and bore ripe almonds (Num. 17:6–10).
b) The pot of........ in the Ark of the Covenant (Heb. 9:4).
The miracle of the manna (which included a double portion on Friday and none on Sabbath) was a weekly experience
for 40 years. God provided this food through the ministry of the angels a short time before the formal giving of the
Ten Commandments on Sinai (Ps. 78:24, 25; Exod. 16:1, 4, 5). This experience indicates that knowledge of God‘s
memorial of creation was known by the Israelites before Sinai. In fact, all the Ten Commandments were understood
before they were formally given at Sinai.
The Creation Week
In this section we will:
● Establish that the creation days were 24 hours in length.
● Observe that the weekly cycle (seven day cycle) commenced at creation.
● Highlight that Christ revealed as both the Creator and Redeemer gives power to the presentation of the gospel.
The weekly seven day cycle is a constant reminder of God‘s creation of this world. Several attempts have been made
by governments to change this cycle, but without lasting success. The most notable attempt was during the French
Revolution when a ten-day week was substituted. It is significant to note that the purpose of this move was to destroy
the last reminder of Christianity. Notice, ―The objects the advocates of a new calendar had in view were to strike a
blow at the clergy and to divorce all calculations of time from the Christian year; the enthusiasts were already
speaking of ‗the year of liberty ....‘‖ (Encyclopaedia Britannica, 1961, vol. 9, p. 803). Some current moves to reform
the calendar allow for 364 days; the 365th day is blank (essentially) and is not counted (Encyclopedia Americana,
1991, vol. 5, p. 190; refer to the United Nations web site on calendar reform). Such reforms, if instituted, would
effectively eliminate continuity with the ancient weekly cycle and the day of rest (seventh-day Sabbath) which has
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existed since creation.
15. In the Old Testament record when did a day commence?
ANS. The 24-hour day commenced at ―the going down of the sun‖ or at......... (Lev. 23:32; Deut. 16:6–8).
The Hebrew word for day (―yom‖) sometimes was used to describe periods of time of greater than 24 hours (Gen.
2:4), and was even applied to an event located at an indefinite time (Job 21:30; 38:23). However, when a definite
number is associated with the word ―day‖ as an adjective, the period always means a 24-hour day (e.g., Gen. 7:17;
22:4; 31:22; 42:18).
16. Does the creation record indicate that 24 hour days were involved?
ANS. The days were each 24 hours in length (Exod. 31:17).
Using the rule mentioned above, this conclusion is inescapable. In addition, it could be noted that Adam lived 930
years (Gen. 5:5). If a day represented a 1000 years or a longer period of time, then Adam could have lived his whole
life in the span of the sixth day. Clearly, the Bible record does not present us with this absurdity.
17. What is the significance of the daily cycle commencing at sunset?
ANS. The creation episode which began with darkness and finished with........ is re-enacted each day (Gen. 1:2, 3,
14).
The Hebrew mind saw that ―Every morning, when darkness disappears before the light, the initial act of creation is
renewed‖ (Encyclopaedia Judaica, 1971, vol. 5, col. 1374).
18. What significance is found in the expression ―I am the light of the world‖?
ANS. Jesus is the ―........ of men‖ or the source of salvation (John 1:3–5).
Within this expression is advanced the idea that Jesus the Creator is also the Redeemer and the great hero of all the
created worlds in the universe. He has rescued this one lost world from the pall of darkness, He will create a glorious
new earth, and so will ever secure the universe from the possibility of future evil. In the earth made new the Lord God
Almighty and the Lamb (Christ) will be the light of the city (Rev. 21:22, 3).
The ―light‖ or knowledge of God (truth) which is spoken of in the Scriptures comes to us as we read and diligently
search God‘s word in a prayerful mind seeking to know the will of God (John 14:6; 17:17). Through the great
principles thus revealed, we are ―sanctified‖, as we submit to God‘s moulding power (John 17:17). One writer has
expressed it thus, ―The creative energy that called the worlds into existence is in the word of God. This word imparts
power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life
of the Infinite One. It transforms the nature and re-creates the soul in the image of God‖ (White, E.G. 1952.
Education, p. 126).
19. In our attempts to reach others for Christ, what advice do the apostles give?
ANS. Preach Christ the ..........., the Redeemer, the Lawgiver, Judge, and Upholder and Restorer of all things (Acts
14:15; 17:24, 28, 31; Rev. 14:6, 7).
In order to understand the fullness of God‘s redemptive act, we must understand that Christ is our Maker, the
Lawgiver, and Upholder of all things. Christ our Redeemer has given Himself to His redeemed subjects for all
eternity, for He ever bears in His body the marks of His humiliation (John 20:27,28). He comes as the Son of Man and
ever associates with the redeemed as such (Matt. 25:31). The love of God expressed in these acts is revealed to its
very depths as we consider that our Redeemer is also our Creator. What a Redeemer! What a friend!
The fact that Christ is the Creator is the basis of His claim to worship and reverence. The psalmist expressed it thus,
―Oh come, let us worship and bow down; let us kneel before the Lord our Maker‖ (Ps. 95:6). In order to keep this
great principle before the children of men, God instituted the Sabbath in Eden. At the heart of the gospel message,
proclaimed in the last remnant of time before Christ comes as a glorious King, is a call to worship and reverence the
Creator on His memorial of creation, the Sabbath (Rev. 14:6, 7). Let us respond fully to Christ‘s gracious call.
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ANSWERS TO QUESTIONS
1. a) lies b) breath
2. glory
3. a) mercy b) judgment c) miracles d) filled, glory
4. tablets
5. made
6. a) keep b) work c) from d) good
7. Word
8. renewing
9. incorruptible
10. glorious
11. new
12. rested, blessed
13. a) six b) rest c) heavens, earth
14. a) budded b) manna
15. sunset
16. —
17. light
18. light
19. Creator
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19. MEASURE THE TEMPLE
The sanctuary which was built in the wilderness under the direction of Moses, Solomon‘s temple, and the second
temple were all magnificent in their own right. All were distinctly different from each other, but still adhered to the
same basic pattern. They were all patterned after the model which Moses was shown on Mount Sinai which was based
on the temple in heaven. In the earthly structures each item of furniture, their contents, the details in the layout, and
the ceremonies conducted conveyed deep significance regarding God‘s plan of redemption.
In the book of Revelation the prophet John is instructed to measure the temple (Rev. 11:1). The temple being referred
to here is the heavenly temple, for no earthly temple then existed and indeed none exists even today. The temple in
Jerusalem was destroyed in AD 70, some time before John wrote the book of Revelation. In instructing the prophet
and those who followed to measure the temple, the angel sought to direct the attention of the inquirer to the details of
the sanctuary services and its symbols in order that their deep significance might be more clearly understood.
Measurement requires careful and detailed attention to the item being investigated. In this study guide we wish to
investigate some of the important principles which were discovered when the sanctuary was studied by those who
lived just after the end of the 1260 years (42 months) persecution spoken of in Revelation 11 which ended in 1798.
The Temple in Heaven
In this section we will:
● Outline some aspects of the glorious heavenly sanctuary to set the scene.
● Briefly review the types of ministry undertaken by Christ in the heavenly sanctuary.
1. What was the sanctuary or temple on earth patterned after?
ANS. The sanctuary in......... (Exod. 25:8, 9; Heb. 8:1–5).
In His mercy and wisdom God sought to teach humanity important lessons about salvation, His unchanging character,
and important events on earth and in heaven which were connected with the great plan of salvation. This He chose to
accomplish, in part, through the sanctuary services.
2. What word pictures are presented in Scripture describing the temple in heaven?
ANS. a) Isaiah saw a vision of God seated on His ......... in the heavenly sanctuary and His glory filled it. At
the........ of the Lord the very posts holding the doors shook. The prophet also saw a golden altar of incense
(Isa. 6:1–7). In comparison to the earthly sanctuary, the heavenly sanctuary has an indescribable
magnificence and grandeur.
b) The vastness of the heavenly sanctuary was portrayed by the prophet Micaiah (1 Kings 22:19). All the
...... of ......... were gathered about the throne.
c) Daniel in his vision of the heavenly temple also viewed the vastness of it. He saw the angel hosts present
at the opening ceremonies of the great investigative judgment. The glory of the place was indescribable for
the........... of Days (the Father) and the Son of..... graced the temple with their presence (Dan. 7:9, 10, 13).
d) John the Revelator saw God‘s throne in heaven and the associated splendour. Before the throne was a sea
of glass like crystal and 24 elders were seated on seats and clothed in white robes with crowns on their
heads. He observed seven........ burning before the throne (Rev. 4:1–6). Later he was also shown the altar of
incense, a golden censer, and the..... of the testament or covenant (Rev. 8:3; 11:19).
These scenes portrayed by the Bible prophets indicate that there is a literal sanctuary in heaven. Its vastness and
magnificence are indescribable by the human tongue. The sanctuaries constructed on this earth were ―copies of the
things in the heavens‖ or ―copies of the true‖ (Heb. 9:23, 24).
3. Who is the high priest in the heavenly sanctuary?
ANS. ........., the lawgiver (Heb. 5:5, 6; 9:11; James 4:12).
Christ is our High Priest in heaven (Heb. 5:4–6). This means that like Aaron and the other high priests after him, He
could minister in both the holy and the most holy place. The ordinary priests could only serve in the holy place. In the
charge given to the priests, Aaron was included, hence indicating that he could serve without limitation (Num. 18:7).
4. What task did Jesus Christ accomplish in His first apartment ministry in the heavenly sanctuary as our High Priest?
ANS. Jesus is ―the ............ of the new covenant‖ in the first apartment of the heavenly sanctuary (Acts 5:29–31;
Heb. 12:24).
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Christ could only become a priest after His consecration. This was accomplished by way of sacrifice (Lev. 8:22–24,
30; Heb. 8:3). Both the sacrifice and the priest represented Christ. Hence, Christ could only begin the high priestly
work after the cross. Now He pleads the merits of His blood (justifies the sinner) and the merits of His perfect life
(sanctifies the life) before the Father on behalf of all those who exercise faith. In other words, to the justified one He
―imparts power to live a new life, and for him He obtains acceptance of that new life with God‖ (Watson, C.H. 1934.
The Atoning Work of Christ, His Sacrifice and Priestly Ministry, p. 95). In the earthly sanctuary, the shed blood of the
sin offering (for unintentional or unpremeditated sin) was ministered by the priest in the holy place (Lev. 4:3, 7, 13,
18). The officiating priest sometimes ate a portion of the sacrifice (Lev. 10:18), indicating that he bore the sins of the
repentant sinner. [Those sorry for committing premeditated sin confessed to God and rested on His abundant mercy
(e.g., 2 Sam. 12:12–14; Luke 23:39–43). Christ offers grace to all sinners today by virtue of His shed blood (1 Peter
2:24).]
5. When did Christ begin His second apartment ministry in the heavenly sanctuary?
ANS. At the beginning of the antitypical (that which the type or symbol represents) Day of Atonement in 1844
(Dan. 8:14).
The high priest entered into the second apartment of the earthly sanctuary one day a year on the Day of Atonement.
On this day the sins of the people which had been confessed previously and transferred to the sanctuary were
removed. It follows, then, that the work of the priests and high priest in the holy place was a necessary prerequisite to
the activities carried out on the Day of Atonement. So it was necessary for Christ to first perform a holy place
ministry. As we have noted already, the high priest could perform any work which the ordinary priests could perform.
However, he alone could burn incense on the altar before the veil and trim the lamps. The high priest officiated each
day of the year in the first apartment of the sanctuary (Exod. 30:7, 8). The Feast of Tabernacles followed almost
immediately after the Day of Atonement and was a time of great joy and rejoicing (Lev. 23:34–36). This feast pointed
forward to the rejoicing of the saints in heaven. With these facts in mind, it is not possible to argue effectively that
Christ began His most holy place ministry immediately after His ascension to heaven in AD 31.
Measure the Sanctuary
In this section we will:
● Examine the instruction given to earth‘s last day people to measure (or understand) the heavenly sanctuary.
● Highlight that an understanding of the heavenly sanctuary inevitably leads to an appreciation of the Ten
Commandments, given at Sinai, being an expression of God‘s will for us today.
Since Christ has now ascended into the heavens, it is a matter of vital importance to seek to understand the nature of
His work there and to determine when His parting promise to return will be fulfilled.
6. What did the angel in Revelation 11 ask John to do?
ANS. To........... or understand the temple (Rev. 11:1).
Chapters 10 and 11 of Revelation are connected in that both deal with the experiences of God‘s people in the time
leading up to His coming. This is evident if we compare Revelation 10, verse 6, and Revelation 11, verse 15, which
both speak of the time remaining after 1844. The temple being referred to by John is the temple in heaven, as at the
time when he wrote the earthly temple had been destroyed. The angel is instructing the dwellers on earth to make a
careful study of the sanctuary in Scripture, its furniture, services, and types so as to gain a clearer understanding of
Christ‘s ministry in heaven.
7. What was revealed when the sanctuary was measured?
ANS. The..... of His testament or............ (Rev. 11:19).
The ark of the testament is another name for the Ark of the Covenant (Num. 10:33).
8. What did the ark contain?
ANS. The ark contained the tables or........... of the............ (Deut. 9:9, 11; 10:1, 2).
The Ark of the Covenant contained the tables of stone on which the commandments were written by God‘s finger
(Deut. 9:10). The Ten Commandments (and the mercy seat above them) are here highlighted as the central point of
focus following the measuring of the temple. The Ten Commandments are preserved in heaven. Consequently, we
cannot argue that they have been abolished on earth. The principles contained in the Ten Commandments are so
important to the welfare of mankind that God wrote the words with His own finger!
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9. What special work in the earthly sanctuary focussed on the Ark of the Covenant?
ANS. The cleansing of the sanctuary ...... a year on the Day of............. (Lev. 16:13, 15, 34).
The focus of attention on the Day of Atonement was concerned judgment and on the standard used in the judgment,
on God‘s mercy and on the merits of Christ. In the lead-up to the central parts of this ceremony, the high priest offered
incense on the altar of incense. The incense offered by Aaron the high priest represented the merits of Christ offered
with the prayers of the penitent saints (Rev. 8:3, 4). This incense was to cover the mercy seat which was above the
testimony or the Ten Commandments.
10. What special preparation were the people to do as they focussed on the Day of Atonement and the law of God?
ANS. The Day of Atonement was a special day of rest (sabbath), a day to examine the life or........... the soul (Lev.
23:27–32).
In order to examine the life, the individual needed to open the channels of the mind to the Holy Spirit and allow His
convicting power to try (judge) the motives, as well as the acts of the life. Preparatory work for judgment day
commenced ten days previously at the Feast of Trumpets (Lev. 23:24, 25). Drawing near to God on judgment day was
facilitated by resting from work and fasting. The prophet Isaiah informs us about the nature of the work which God
wished to accomplish in His chosen people before judgment day. His intent was to change their thinking and acting,
so that they responded from a mind motivated by love (Isa. 58:6–12; Ezek. 36:26–28).
11. On the day of the fast (Atonement) spoken of by the prophet Isaiah, what attitude did earnest worshippers show
towards God‘s will or commandments?
ANS. a) The believers not only kept God‘s will but were known as ―........... [s] of the Breach‖ in recognition of
their faithfulness in upholding principle (Isa. 58:12).
b) The worshippers were careful to honour God‘s memorial of creation and redemption, the............ (Isa.
58:13).
Earnest believers are eager to uphold God‘s revealed word, to break free from tradition, to repudiate
misunderstandings, to rededicate themselves wholeheartedly to God, and to become ambassadors for Him. In the
period of the antitypical Day of Atonement, when the subject of the temple in heaven was studied, the significance of
the entire law and Christ‘s last judgment work in heaven was discovered. It was found that God has an unchangeable
law and that until the end of all things, nothing in it will change (Matt. 5:18; White, E.G. 1969. Christ in His
Sanctuary, pp. 111, 112).
The Significance of the Sabbath
In this section we will:
● Observe that the Sabbath command is at the centre of the Ten Commandments.
● Discover that the Sabbath command assumes a special significance for Christians living just before Christ‘s second
coming.
12. Which of the commandments upholds the Lord as the Creator?
ANS. The fourth or........... commandment (Exod. 20:8–11).
The above verses of Scripture illustrate that ―the Sabbath was set apart to be kept in honour of God‘s holy name‖
(White, E.G. 1945. Early Writings, p. 33). In placing the Sabbath in obscurity, Satan has opened the floodgates to the
acceptance of humanistic ideas including the theory of evolution, which has no place for a creator.
13. What did God choose as a sign of sanctification?
ANS. The........... (Exod. 31:12–17).
God sanctified (consecrated or set apart) the Sabbath day at creation (Gen. 2:1–3). As the believer comes to
understand this, he or she also comes to appreciate that God has the power to transform or recreate the life (sanctify or
work change in the life; which is a lifelong process). Keeping the Sabbath does not sanctify, but it reminds us of
God‘s sanctifying power.
The Bible process of sanctification commences with the new birth. Through the Holy Spirit, when the willing person
asks for God‘s help, ―new motives, new tastes, new tendencies‖ are evident (White, E.G. 1976. Maranatha, p. 237).
This experience leads to a refining of the life so that a living relationship with Christ is evident to all. Then the
experience of David will be ours, ―I delight to do Your will, O God, and Your law is within my heart‖ (Ps. 40:8). The
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apostle John further describes the Christian‘s experience, ―Whoever has been born of God does not sin, for His seed
remains in him; and he cannot sin, because he has been born of God‖ (1 John 3:9). Such a close relationship which
this experience implies is the privilege of all Christians to have (Rom. 12:2).
14. Is the Sabbath still used by God today as a sign of sanctification?
ANS. The Sabbath as a sign of sanctification is mentioned in New Testament times. In speaking of God resting on
the seventh-day at creation, the apostle Paul states, ―For we who have ............ do enter that rest‖. It is the
privilege of every Christian to accept this sign today (Heb. 4:2–7).
The apostle Paul informs us in these verses that God finished His creative activities and rested on the Sabbath day.
The Sabbath is not only a memorial of creation but a promise that God intends that those who are faithful should enter
into His salvation or rest. The Sabbath is a sign to all that, through faith in His power, we may be transformed into
individuals worthy to enter into that eternal rest. God challenges us to accept His power and sign today (Heb. 4:7, 9)!
15. What additional promise is bound up in the Sabbath?
ANS. The Sabbath is a promise that God will be victorious over the forces of evil in this world and that the saints
......... before the Lord in the ―new ........... and the new ........‖ (Isa. 66:22, 23; Rev. 21:1–3).
In the Sabbath is bound up the idea of triumphant worship in the heavens and earth made new. This is presented in
firm confidence by the prophet Isaiah. The Sabbath is to remind us that Christ has triumphed gloriously at the cross,
and hence the ultimate banishment and destruction of Satan are assured. In the earth made new, the original purpose
of the Sabbath in Eden will be fulfilled. God will again communicate with His people face to face.
16. What important concept concerning sin is introduced in the Scripture?
ANS. The law brings a.............. of the nature of our sins (Rom. 3:20; 7:7; 1 John 3:4).
The law of God shows us in what areas we are failing to accomplish God‘s will for us. It has been said that the law is
a transcript of God‘s character. This is, in fact, the central idea transmitted by Jesus to the inquirer who asked which
was the greatest commandment. The law, He said, is summarised in the concept of love to God and to mankind (Matt.
22:35–40). By indicating that the principle of love is contained in the Decalogue, Jesus did not abolish the particulars.
Indeed He affirmed that ―till heaven and earth pass away, one jot or one tittle will by no means pass from the law till
all is fulfilled‖ (Matt. 5:18). The law of God, properly understood, summarises all of God‘s instruction to mankind
(Eccles. 12:13). How important it is to understand them all, including the fourth commandment. All His
commandments are sure. They stand secure forever and ever (Pss. 111:7, 8; 119:89).
Conflict over the Law
In this section we will:
● Highlight that conflict over God‘s law and especially the Sabbath has spanned the centuries.
17. Do the Scriptures give any indication that God‘s commandments will be challenged?
ANS. Yes! The little horn power ―shall intend to ......... times and .....‖ (Dan. 7:25).
In Daniel we have brought to view a religio-political power which will ―think himself able to change times and laws‖
(Douay Version). Daniel clearly indicated that this power would arise out of the remnants of the pagan Roman Empire
(Dan. 7:3–7; 8:20–23; John 11:48). The power which emerged from the dying embers of the Western Roman Empire
was none other than the papacy, a point to which history clearly attests. The collapse of the Western Roman Empire
brought advantage to the papacy in that a power vacuum was created. The papacy moved to fill the vacuum. History
records thereafter ―the continual increase of its [papacy‘s] moral and political influence‖. The accession of Gregory 1
(AD 590–604) ―marked the commencement of a new era‖ (Encyclopaedia Britannica, 1886, vol. 20, p. 783).
18. What aspects of God‘s ―times and laws‖ did this power seek to change?
ANS. The second commandment which speaks about worship directed to graven images is commonly ignored
today. The Sabbath commandment is retained but no statement is made about worship on the seventh day.
A perusal of Roman Catholic catechisms illustrates the above statements (refer to the EXHIBIT in Lesson 15). This
power has declared thus, ―The [Catholic] Church changed the observance of the Sabbath to Sunday by right of the
divine, infallible authority given to her by her founder, Jesus Christ. The Protestant, claiming the Bible to be the only
guide of faith, has no warrant for observing Sunday. In this matter the Seventh Day Adventist is the only consistent
Protestant‖ (Catholic Universe Bulletin, 1942, Aug. 14, p. 14). The commandments, and the fourth commandment in
particular, is under attack from other avenues as the following quotation reveals, ―So long as the story of the creation
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in Gn 1 and 2 and the account of the giving of the Law on Mt. Sinai were regarded as historical, the question had to be
faced: How can a divine command, directly given to men, be abrogated? The answer for us is plain: No such
commands were ever given, and the stories which record them are legends. The Sabbath was made for man; and,
under the guidance of Providence, it was made by man. Sunday, in its turn, was made by man and for man. Man,
therefore, is lord both of the Sabbath and of Sunday‖ (Encyclopaedia of Religion and Ethics, 1967, vol. 12, p. 110).
To claim this prerogative for mankind is to usurp the authority of God. Mankind thus parades as God and blasphemes
His name among the heathen by such statements. The Scriptures promise all who continue in such blasphemies a
reward among the wicked (Rev. 13:5–8).
19. How serious is this religio-political power in maintaining its stated right to exercise its perceived infallible
authority?
ANS. It wears out or ―shall ............. the saints of the Most High‖ (Dan. 7:25).
The Scriptures clearly indicate that God is not behind such movements to change His revealed word. Daniel records
that the judgment will sit and that it will declare in favour of the persecuted saints. Moreover, the power responsible
for the persecution of the saints will be destroyed by God who will set up His own kingdom based on the eternal
principles of the law and peopled by the obedient (Dan. 7:26, 27).
God’s Last Call
In this section we will:
● Focus on the great issue now facing the world‘s inhabitants, namely, to understand God‘s will and respond
positively to this knowledge.
● Reiterate that God is calling all to rejoice in the great moral principles revealed in His law.
20. What great issue will dominate the closing scenes of this earth‘s history?
ANS. Obedience and........... (Rev. 13:3–8, 15–17; 14:7, 9, 10, 12).
The Scriptures forewarn us that one great religious issue to be faced just before probation closes will be whether we
obey God or mankind‘s word. The beast of Revelation 13 brought to view in verses 3 to 8 is the same beast as seen by
Daniel, for they both reign with great power for 1260 years (42 months—Dan. 7:8,20,21,25; Rev. 11:2,3; 12:6,14).
21. What outstanding features will those who come through these closing scenes of earth‘s history possess?
ANS. Patience, ........, and obedience (through faith) to all of the commandments of God (Rev. 14:12).
Those identified in verse 12 are the persons who have responded to God‘s last thrilling messages recorded in
Revelation 14, verses 6 to 12. These messages are so important that they are illustrated as borne to the world by three
mighty angels.
22. What particular emphasis does God give to His neglected memorial, the Sabbath, in the first angel‘s message?
ANS. Worship the creator God, ―Him who ...... heaven and earth, the sea and springs of water‖, who is also the
God of the Sabbath (Rev. 14:7; Exod. 20:11).
Part of the phraseology contained in the first angel‘s message is taken from the fourth commandment. Clearly, God is
calling attention to this neglected aspect of the moral law. God is preparing a people for heaven. He wishes to sanctify
them, so that they can present the divine symbol of sanctification (the Sabbath) to the world. He is calling all back to
the purity of His word which reflects His character. Will you not respond today to God‘s last great appeal to this
world? Will your response be, ―As for me and my house, we will serve the Lord‖? (Josh. 24:15, last part). In so doing
you will be a candidate for the seal of God which will be given freely to all those who serve God with all the heart,
mind, and soul (Rev. 14:1–5, 12). You will be honoured as a ―Repairer of the Breach‖ and a ―Restorer of Streets to
Dwell In‖ (Isa. 58:12).
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ANSWERS TO QUESTIONS
1. heaven
12. Sabbath
2. a) throne, voice b) host, heaven c) Ancient, Man d) 13. Sabbath
lamps, ark
14. believed
3. Christ
15. worship, heavens, earth
4. Mediator
16. knowledge
5. —
17. change, law
6. measure
18. —
7. ark, covenant
19. persecute
8. tablets, covenant
20. worship
9. once, Atonement
21. faith
10. afflict
22. made
11. a) Repairer b) Sabbath
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20. HE WILL BUILD HIS TEMPLE
From the time of the entrance of sin, Christ sought to gather out those who were honest in mind (heart) to worship
Him. He also sought to use them to share the good news of salvation with others. Those who heard and responded to
the invitations of mercy became members of His church on earth. Initially, the worship of God was conducted by the
patriarchs for their households; they acted as priests and set up altars on which they sacrificed animals. Thus, they
indicated their faith in the promised Redeemer to come (Gen. 3:15). The first organised church was the Hebrew
church (Acts 7:38). In this lesson we will refer to it as the Congregation of the People.
In this study guide we intend to briefly trace God‘s church through history, the church of the God in whom is ―no
variation or shadow of turning‖ (James 1:17). Of this church the Scriptures proclaim that Christ Himself is the ―chief
cornerstone‖ (Eph. 2:20). The prophet Zechariah speaks of Christ (the Branch) building God‘s church or temple
(Zech. 6:12, 13). His church is composed of peoples of all nations. Since it is built on Christ, there is unity in belief
and mission, to which all the apostles and prophets are witness (Eph. 2:19–22). It is our intention to look at the
foundation principles of God‘s church.
Congregation of the People
In this section we will:
● Establish that Christ founded the church associated with the earthly sanctuary and identified closely with it.
● Outline the basic principles of salvation taught in the sanctuary.
● Introduce the concept that Satan has striven always to frustrate the truths delivered by God to the human race.
1. Who led the congregation of the people out of Egypt and proclaimed them His people?
ANS. Christ the great ―I ....‖ of the Old Testament (Exod. 3:14; John 8:58, 59).
Moses was instructed to proclaim that ―I AM‖ had sent him. Jesus claimed to be the ―I AM‖ of the Old Testament.
The Jews recognised the seriousness of His claim, considered it blasphemous, and set about to stone Him. The church
of the Congregation was born amidst an awful display of power at Sinai, 50 days after the Israelites were delivered
from Egypt (Lev. 23:15,16), which was itself connected with the keeping of the first Passover (Exod. 12:3–18). The
Pentecostal power of the Apostolic church was thus foreshadowed in that the Holy Spirit descended 50 days after our
Lord (our Passover) was offered (Acts 2:1; 1 Cor. 5:7).
2. How closely did Christ identify with His chosen people?
ANS. The sanctuary was placed in the........ of the congregation and God‘s........ dwelt in the sanctuary (Num. 2:17;
Exod. 29:43).
Christ the Creator walked with the sinless pair in Eden. Sin brought separation between God and mankind, but God
still desired to have an abiding and constant relationship with the human race. He was not willing to abandon them to
the consequences of sin. In the unfolding plan of salvation revealed in the sanctuary system, Christ purposed to
identify closely with His chosen people in order to convey the important lesson that it was only through a constant and
close relationship with Him, through faith, that salvation was possible.
3. What fundamental principles underpinned all the worship ceremonies which God instituted?
ANS. a) Sin, if unconfessed, leads to the sinner‘s name being removed from the ...... of life (Exod. 32:30–33; Rev.
3:5).
b) Escape from eternal death is provided by the death of a perfect substitute. The substitutionary animals
were to be without........... (Lev. 1:3, 10; 4:3; 9:3; 17:11).
c) Through........ in the perfect substitute, which represented Christ to come, eternal life could be claimed
(Hab. 2:4; Rom. 5:10,11; 9:8,9; Ps. 51:16,17; Lev. 1:4; 9:7; Heb. 4:2).
Jesus reconciled us to God through His death; before Christ‘s death on the cross, the believers looked forward in faith
to the promised Redeemer as the only way of escape from the penalty, power, and finally (at the resurrection) the
presence of sin. The believers both before and after the cross exercised the same faith. One group looked forward in
faith and today we look back in faith.
4. In requiring the death of the perfect substitute for the sins of the people, certain eternal and unchangeable principles
of God‘s government were being declared. What was the nature of these principles?
ANS. a) God‘s kingdom is based on the principle of ......; His mercy is made evident (Gen. 3:15; John 3:16).
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b) The principle of love is amplified and expressed in clearly understandable terms in the..... ...................
God‘s standard of justice is revealed in the commandments (Exod. 20:6; Deut. 7:11–13; Matt. 22:36–40).
The principle of love to God and mankind found in God‘s commandments express the ―whole duty of man‖ (Eccles.
12:13). Love is the only reasonable response which can be made by mankind to God‘s mercy and justice. The
commandments are termed the ―oracles of God‖ by the apostle Paul (Rom. 3:2). Now an oracle is a ―divine
revelation‖ an ―infallible though mysterious guide‖. Hence, this verse is informing us that these principles are
changeless and express God‘s eternal characteristics. The oracles were inscribed on stone, the most durable substance
available, and placed beneath the mercy seat above which the presence of God was manifest. What more could God
have done to indicate the fundamental and eternal nature of His law?
5. What agencies did God place in His church to encourage faith, obedience, sharing the gospel, and to warn of
danger?
ANS. Shepherds and............ (Ezek. 33:7; 34:10).
God placed in His ancient church prophets and prophetesses, judges, priests, and pastors to guide the people
spiritually. These people were themselves not always faithful, thus leading to a rapid decline in the practice of true
religion. At other times the people failed to listen to the words of warning given and persecuted and even killed God‘s
true messengers. Irrespective of this dismal record, God continued to send His messengers (Matt. 21:33–39; Acts
7:52).
6. In what areas of living and practice did a majority of people show failures to follow God‘s ways?
ANS. a) Works took the place of........ (1 Sam. 15:22; Hos. 6:6; Heb. 3:17, 18; 4:2).
b) Obedience to God‘s law, especially the fourth or........... commandment, was at a low level (Jer. 17:24, 25,
27; 2 Chron. 33:4; Mark 7:9).
c) The promptings of the ...... ......... were resisted (Acts 7:51).
d) A desire to pattern after the ways of the........... of the world was evident (1 Sam. 8:5–7, 19, 20).
e) Exclusiveness and........... of mission was seen (Ezek. 34:2, 4).
God planned that salvation should come to the human race through Christ who was born with Jewish heritage. The
Jews were to be the special messengers of salvation to all nations (Isa. 42:1; 43:10; 56:6, 7). In this they were a
singular failure; they hedged about the gospel with their traditions (Matt. 23:13–16). This is not to say that all failed to
clearly see God‘s purpose for them and their race. We might cite the example of Daniel who witnessed to
Nebuchadnezzar in a most effective and telling manner (Dan. 4:27, 28, 37). The harlot Rahab and the Moabitess Ruth
are other examples of ―longing soul[s]‖ being satisfied (Ps. 107:9). These two women were forebears of Christ (Matt.
1:5). God saved a remnant from Israel who were faithful to Him (Joel 2:32).
The Apostolic Church
In this section we will:
● Remind that Christ also established the apostolic church.
● Review the fundamentals of salvation taught in the apostolic church.
● Indicate that tragic departures from the faith were prophesied.
7. Who instituted the apostolic church?
ANS. ......... (Mark 3:14).
Jesus chose the twelve apostles as the basis of the Christian church. These men were personally associated with Christ
for more than three years. The church was formally empowered by Christ fifty days after the last Passover, at
Pentecost (Acts 2:1). At this time the place of Judas had been filled by Matthias (Acts 1:25, 26). The outpouring of the
Spirit had been promised by the Redeemer. The receipt of the Spirit indicated to all that Christ‘s work had
commenced in the sanctuary in heaven. Henceforth, the focus of the church was on Christ‘s ministry in the heavenly
places.
8. Upon what principles was the Christian church based?
ANS. a) ―The ........ of sin is death‖ (Rom. 6:23).
b) Faith in Christ our perfect Substitute and Example delivers us both from the penalty (justification) and
power of sin (sanctification). By faith we are to ―walk in ........... of life‖ (sanctification—Rom. 5:1; 6:1–5; 1
John 3:5,6; 5:4,5; 1 Peter 2:21,22).
c) Love is expressed in.............. (1 John 2:4, 5; 5:3).
d) Obedience to God‘s Ten Commandments is fundamental to the Christian life (Matt. 5:17, 18; Rom. 3:31;
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James 2:8–12).
e) Faith and obedience give access to power, through the ... to witness (Acts 1:8; 5:32; John 14:15, 16).
9. What statement of mission did Christ give to the Apostolic Church?
ANS. ―Go therefore and make .............. of all nations‖ (Matt. 28:19; Mark 16:15; Luke 24:47).
God is not willing that any will be denied the opportunity to hear the gospel. The international scope of God‘s appeal
contrasts with the regional appeal usually associated with pagan religions. God does not recognise social, national, or
racial barriers. This is well expressed by the apostle Paul, ―There is neither Jew nor Greek, there is neither slave nor
free, there is neither male nor female; for you are all one in Christ Jesus‖ (Gal. 3:28). The brotherhood of all nations
was misunderstood by the Jewish nation. God sent a special vision to Peter to show him that, ―God shows no
partiality. But in every nation whoever fears Him and works righteousness is accepted by Him‖ (Acts 10:34, 35). The
Jews had developed an exclusiveness which enabled them to deny the benefits of the gospel to non-Jews. This was
never God‘s intention, for the fourth commandment of the Decalogue declares that the blessings of the Sabbath, which
is a symbol of His re-creative power in the life, are for all irrespective of social or racial standing (Exod. 20:10).
10. Did God predict departures from the faith on the part of some in the Apostolic Church?
ANS. Yes, indeed! Men would arise ―to ...... disciples after ...............‖ (Acts 20:30; 2 Pet. 2:1).
The apostles in their own day experienced the perverse teachings of former followers of Christ some of whom drew
disciples after themselves. The apostle John, for example, contended with a certain Cerinthus who taught that Jesus
was a normal man who received divinity (the Christ) at His baptism (in the form of a dove) and lost it before His
crucifixion. Again, in 1 John 1, verses 1 to 3, he argues against Docetism which contended that Jesus was divine and
only appeared to be a man. John stresses the reality of Christ‘s divine/human nature. He asserts that He did come in
the flesh (1 John 4:2), and that this is true knowledge (1 John 5:20). John proclaimed that those who taught as
Cerinthus did were, in fact, ―antichrist‖ (1 John 2:18, 22; Kidd, B.J. 1922. A History of the Church to AD 461, p 60).
11. What agencies were placed in the church to encourage faithfulness?
ANS. Apostles, ............, pastors,................. and teachers (Eph. 4:10–13).
The task of those given these gifts was to equip the saints for their God-given mission, to strengthen them spiritually,
to point them to the unifying principles of the gospel, and above all things to point them to Christ as the centre and
continuing focus of their faith.
The Church in the Wilderness
In this section we will:
● Outline the nature of some of the major departures from the faith experienced in the years following the
establishment of the apostolic church.
● Indicate that God always has had people faithful to Him.
12. Did God‘s truth vanish from the earth during the long period of the Dark Ages?
ANS. No! ―The woman [church] ...... into the wilderness‖ under God‘s guidance (Rev. 12:6, 14, 16).
In the book of Revelation the apostle John uses the well-known symbol of a righteous woman to represent God‘s true
church. We see the woman fleeing into the wilderness for 1260 years (AD 538 to AD 1798), there to be protected and
nourished by God. As we follow the more detailed history of the seven periods of church history recorded in
Revelation chapters 2 and 3, we observe with interest that in every period God had His faithful representatives (Rev.
2:2, 9, 13, 19, 20; 3:4, 8).
13. What departures from faith did God‘s prophetic word indicate would happen during this sad period of world
history?
ANS. a) Christ‘s preeminence would be supplanted, His name blasphemed. The little horn power ―sits ... ..... in the
temple of God‖ (2 Thess. 2:4; Dan. 7:25; 8:25).
b) Christ‘s daily ministration in the heavenly.............. and His sufficiency as the Mediator for the sinner
would be obscured (Dan. 8:11).
c) The concept of the heavenly sanctuary would be lost sight of or ...... down (Dan. 8:11, 13).
d) Mankind would attempt to change times and..... which are proclaimed by God to be immutable (Dan.
7:25).
e) The ......... of the Bible would be supplanted by traditions (Dan. 8:12).
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The very principles on which Christ‘s church in all previous ages had been based were brought under intense attack
during this period of history. The saints were persecuted relentlessly for their implicit faith in God‘s word (Rev.
12:13–15). By opposing this power and declaring that it would be judged unworthy and its dominion taken away
(Dan. 7:26, 27), God signified to all that the principles on which His church is based are eternal.
The Remnant Church
In this section we will:
● Emphasize that the last day or remnant church was established according to God‘s timetable to recover lost truths
and share them with the world as testing truths.
● Identify the special agency placed in the remnant church to confirm God‘s guidance.
Without a doubt we are in the closing period of earth‘s history. God‘s true followers (those who respond gladly to
present truth—Goldstein, C. 1994. The Remnant, p. 107) are members of the corporate remnant church. Satan‘s
special mission is to destroy God‘s credibility by destroying His church (Rev. 12:17).
14. How did this church arise and for what purpose?
ANS. In answer to Bible prophecy this church arose to proclaim the last message of God‘s ............ and mercy to a
perishing world (Rev. 14:6–12).
The three angels‘ messages of Revelation were proclaimed on time by the church which arose on time in fulfilment of
Bible prophecy.
15. What features characterise the genuine believers who are part of God‘s remnant church?
ANS. a) Christ, the centre of the................. gospel, is preeminent in the lives of the believers and in the message
they bear (Rev. 14:6, 7).
Christ is the centre of the gospel and is the centre of the message proclaimed by the first angel. The emphasis
throughout these verses is on Christ. Not a vestige of self is found either in the message given or in the worship which
the members of the remnant church give to God.
b)........ is central to all Christian experience (Rev. 3:21; 1 John 5:4).
The essential nature of faith to the Christian experience is proclaimed in all three messages given by the angels of
Revelation 14. The saints, those who respond to these messages, are described as ―virgins‖ and of being ―without
fault‖ (Rev. 14:4–5). This condition is only possible through faith in Jesus‘ shed blood (Heb. 11:6).
c) Obedience to God‘s ten .................. and the teachings of His word are held as a sacred trust (Rev. 14:12; Isa.
58:12, 13).
The faith which justifies is also the faith which sanctifies. Our justification is retained only as we live day by day by
faith in Jesus‘ merits (Ezek. 18:24; 1 John 3:4–6). Christ wishes us to overcome even as He overcame, by faith (Rev.
3:21). Our love for God and faith in Him leads to willing and continual obedience to all the teachings of His word,
including the Ten Commandments (1 John 5:1–5).
d) Love to God and mankind is an enduring quality seen in the believer (Rev. 14:6, 7).
One element of the word translated as ―fear‖ of God is love (Deut. 10:12). Love to God is seen in the obedience of His
followers in the face of economic boycott and even threats against their lives, which the Scriptures inform us will be a
feature of the world order just before the Saviour returns (Rev. 13:15, 17). Genuine love for God is evidenced also by
the obedience of His saints, through faith, to all of the commandments, including the fourth (Rev. 22:14; John 14:15,
James 2:10).
e) The heavenly sanctuary is the focus of their attention ―for the hour of His ............ has come‖ (Rev. 14:7).
The mighty angel of Revelation 14, verse 7, declares that ―the hour of His judgment has come‖. Christ our Mediator is
in the heavenly sanctuary now undertaking the special work of investigation of the life records of all His followers in
response to Satan‘s accusations (Dan. 7:9,10; Heb. 9:11–15). Thus, it is of utmost importance that all give fervent
attention to the ministry of Christ there on our behalf. Christ wishes to cleanse the lives of the believers of sin. This
can be achieved only as believers give themselves without reservation to Christ (their Mediator) so that His love can
transform them. This transforming experience is revealed in the believers‘ unselfish love to others. It is the most
powerful manifestation to the world that God is love and that Satan‘s accusations are false (John 13:35). This is the
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final demonstration of God‘s character to the world, which is also His final welcoming call to repentance. Christ will
then finish His sanctuary ministry and come!
f) The saints will display patient endurance like their Master ―who ........... such.............. of sinners against
Himself‖ (Heb. 12:2, 3; Rev. 14:12).
Endurance or perseverance represents a vital step in the ladder of Christian progress (2 Pet. 1:5–7). It is a quality
essential for the successful completion of the Christian walk of faith (Matt. 24:13). Those who endure unto the end
have developed qualities, through their lives of faith, which are Christ-like (Rom. 15:5). The faith of the saints will
not fail, as it is based on a thorough understanding of Scriptures and is backed by the practical experience of a life of
faith. The saints have, in other words, been sealed by God.
In this section we note with interest that all the departures of faith brought about by the ―little horn‖ power during the
period of the ―church in the wilderness‖ are restored to the world through the proclamation of the three angels‘
messages of Revelation 14. This, significantly, took place after 1844. Praise God that the prophetic word is sure and
that the end of all things hastens on.
16. What special agencies are placed in the last church to encourage faithfulness?
ANS. a) The ......... or gift of prophecy (Eph. 4:11–13; 1 Cor. 1:7, 8; Rev. 12:17; 19:10).
The gift of prophecy was promised to the church and the Scriptures indicate that this gift would be evident in God‘s
last church in the remnant of time before Christ comes. It is most fitting that the Lord should provide encouragement
to those who will meet the final ire of the dragon. We believe that the gift of prophecy has been revealed in the life
and ministry of Ellen G. White.
b) Those who preach the ......... message (Mal. 4:5, 6; Joel 2:28–31).
These verses inform us that before the coming of Christ in glory a final call will be given by Spirit-filled men and
women to those about them. This will be an appeal to respond to God‘s last offer of salvation. The message delivered
by Elijah and by John the Baptist, who came in the ―spirit and power of Elijah‖, were messages of rebuke and warning
of coming judgment (executive). Those who responded to this rebuke constituted God‘s ―remnant‖ or faithful. So, too,
we would expect God‘s last warning messages to be messages of rebuke, judgment and hope.
The Elijah Message
In this section we will:
● Contrast the message of rebuke that God delivered through the prophet Elijah anciently to His people with the
rebuke given to the corporate remnant church.
● Outline God‘s remedy to overcome lukewarmness in our religious experience.
17. What was the nature of Elijah‘s message in Old Testament times?
ANS. It was a message of rebuke to a church which had lost sight of God‘s ideals for it. The component elements
are as follows:
a) The Elijah message contained a call to repentance and obedience to the covenant relationship. Elijah
challenged, ―If the Lord is God, ......... Him‖ (1 Kings 18:21, 37; 19:10).
The people wandered away from God because they had been seduced by the practices of other nations, their gods, and
their methods of worship; they were, in turn, ashamed of their distinctiveness. Elijah challenged the people to choose,
to exercise their will, and to follow the promptings of the Holy Spirit and repent. In referring to the broken covenant
relationship, the prophet was turning the people‘s minds back to the Ten Commandments, for the covenant agreement
was made concerning these principles.
b) The Elijah message challenged the hearers to exercise faith in God. Elijah wished the people to ―know
that You are the Lord God‖, so that they would allow their hearts to be ......... ...... to God (1 Kings 18:36–
39).
The Israelites would not have wandered from God if their faith had been strong. Elijah appealed to them to reestablish a faith relationship with God, so that obedience would be a continuing feature of their living. They had tried
in their own strength to succeed; faith was not exercised. Therefore, the gospel did not profit them (Heb. 4:2).
c) The Elijah message called for patient endurance as demonstrated by ..........., Isaac and Israel (1 Kings
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18:36).
By referring the mind of his hearers to Abraham, Isaac and Israel, Elijah commended the enduring faith of their
spiritual fathers to his audience. This faith was achieved through prayer, by claiming the promises of God, by
implicitly obeying God‘s instruction, by rising above disappointments, and asking God for daily help.
d) The Elijah message called for acceptable worship. They were called to worship at the........ of the Lord (1
Kings 18:30, 36, 37).
The worship which the Israelites practised was based on pagan ideas, it was egocentric—―hear us‖ they cried. The
senses of hearing, seeing and feeling were assaulted; then Satan could more effectively work (1 Kings 18:26, 28). By
contrast God‘s worship is Christ-centred. Elijah appealed to the people first to identify with him, the representative of
God. Then by building the altar he reminded them of God‘s instructions. Their attention was finally focussed on the
sacrifice which pointed to Christ (1 Kings 18:36, 37).
18. What is the nature of the Elijah message to the Laodicean church?
ANS. a) The Elijah message contains a call to ............... which is linked to a call to respond to the Holy Spirit‘s
prompting (the eyesalve)—(Rev. 3:19).
As end-time Christians, we have profound knowledge both of God‘s ways and of the Scriptures. Never before has the
world been bathed in such knowledge! However, the prevailing sentiments of the society around us have seeped into
the church. The dominant concepts in the world today, which have led people away from God, are that there are no
absolute standards of right and wrong and that the guiding principle to act by is whether I am having fun or whether it
feels good (Christian, G. 2001. Record, vol. 106 (no. 11), pp. 8, 9). We notice, unfortunately, that this sentiment is
portrayed as possessed by church members, for they declare, ―I am rich and increased with goods‖ (Rev. 3:17). In
other words, I feel comfortable, I feel good about my experience. God pleads with His people to listen to the reprover
of sin, the Holy Spirit (John 16:7–11).
b) The Elijah message contains a call to show faith which works by love, which is the ...... tried in the fire
(Rev. 3:18, 14:12; Gal. 5:6; James 2:5).
Love both leads to obedience to all of God‘s revealed will, including the Ten Commandments (love to God), and
witnessing and good works (love to man). Those who respond to God‘s call are among the redeemed. The prophet
declares of the redeemed that they are obedient (Isa. 1:18, 19).
c) The Elijah message contains a call to put on Christ‘s righteousness by faith, the white........... (Rev. 3:18;
Gal. 3:27; Matt. 22:11, 12).
It is most apparent that there is a deficiency of understanding in regards to faith in the period of earth‘s history in
which we live. The message to the last church, the Laodicean, indicates a deficiency so severe in this respect (the
white raiment of Christ‘s righteous is lacking) that repentance and reformation are the only remedy (Rev. 3:18, 19).
The Lord especially draws the attention of all to the meaning of the Sabbath. It is a symbol of sanctification, a
relationship possible only through faith (Rev. 14:7; Exod. 31:13). This call implies that there is uncertainty regarding
what Christ wishes to do for us. Christ wishes to deliver us from the penalty of sin (justification), but also wishes to
give us power or victory over sin (sanctification). In this antitypical Day of Atonement, it is our responsibility to
―afflict‖ or examine our lives. The remnant responds to this call, for they are described as ―virgins‖ and as ―without
fault‖ (Rev. 14:4, 5). This they have accomplished through the strength that Christ has given them in response to faith.
d) The Elijah message contains a call to patient endurance, for the reward of eternal life is to those
who........... or endure (Rev. 3:21).
Jesus Himself declared, ―he that shall endure unto the end, the same shall be saved‖ (Matt. 24:13). In Revelation 3,
verse 21, this thought is again expressed. The reward is only to the overcomer or the one who endures to the end. The
people who are best prepared to endure patiently are those who have a sense of the times in which they live; they
believe in the imminence of Christ‘s return, and live with the fires of love, faith and hope brightly burning.
e) The Elijah message contains a call to acceptable worship. The believers‘ focus is drawn away from selfworship (―I ... rich‖) to God-centred worship (Rev. 3:17, 20).
God-inspired worship is Christ-centred. In the first angel‘s call to the world, the total emphasis is on Christ (Rev.
14:6, 7). The people who have heeded and responded to the Elijah message to Laodicea are empowered to give this
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message. Their worship will spring from the principle of ―fear‖, which in this context means awe and reverence. Such
worship is a product of faith. Feelings of joy and of blessing are given by God in answer to such faith. This contrasts
with worship after the rudiments of the world, which has crept into the apostate churches or Babylon (Rev. 14:8, 9).
God instructs the remnant to avoid following the beast or her ways of worship, which are based on the applause and
praise of men, on self-satisfaction, on entertainment, on excitement, on activities which are pagan in their origin.
Feelings drive such worship rather than faith. The senses of hearing, seeing and feeling are assaulted in such worship
so that the ―spirits of devils‖ can effectively work; the babble of gibberish is heard. Miracles are worked (Rev. 16:13,
14).
19. At Christ‘s coming, what will the genuine members of God‘s church become?
ANS. They become members of the Church of the.............. in heaven (Heb. 12:22, 23; Rev. 7:4; 14:1–5).
The apostle Paul pictures the true believers of all ages around the throne of God. They constitute the Church of Christ,
the Firstborn (Col. 1:15). Christ is the Rock on which His church in every age has been built (Ps. 28:1; 1 Cor. 10:4).
He is the cornerstone (Acts 4:10, 11; 1 Pet. 2:7). Let us make Christ the centre of all our worship and devotion here so
that we may be among that number who worships Him on the sea of glass!
ANSWERS TO QUESTIONS
1. AM
2. midst, glory
3. a) book b) blemish c) faith
4. a) love b) Ten Commandments
5. watchmen
6. a) faith b) Sabbath c) Holy Spirit d) nations e) failure
7. Christ
8. a) wages b) newness c) obedience d) — e) Holy
Spirit
9. disciples
10. draw, themselves
11. prophets, evangelists
12. fled
13. a) as God b) sanctuary c) cast d) law e) truths
14. judgment
15. a) everlasting b) faith c) commandments d) — e)
judgment f) endured, hostility
16. a) spirit b) Elijah
17. a) follow b) turned back c) Abraham d) altar
18. a) repentance b) gold c) raiment d) overcome e) am
19. Firstborn
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21. WORSHIP
The subject of worship is fundamental to all religions. Worship involves giving respect to God or the god supreme in
the life of the worshipper. The Bible has considerable advice to offer not only concerning the nature of the true and
only God whom we should worship, but also gives advice on acceptable worship attitudes and forms. Music was
commonly used in the social life of the peoples portrayed in Scripture. A clear distinction was made, however,
between the types of folk music used during times of popular rejoicing and sacred music associated with temple
worship. As we understand the principles associated with temple worship, we are led to appreciate God‘s character
and how we might give glory to Him. The Bible speaks of the worship begun here on earth extending to the new
earth. There all the redeemed hosts and the unfallen angels willingly worship their God and Saviour whom they will
see face to face. What a glorious privilege it will be to stand on the sea of glass in the New Jerusalem and sing
heartfelt praises to God for His goodness and mercy.
A careful examination of the Scripture record shows that the parents of our race were led astray by giving partial
allegiance to Satan. Basic to any worship is the concept of allegiance. We cannot truly worship any being to whom we
are not prepared to offer full allegiance. Adam and Eve‘s sons were also tested concerning worship. Cain was not
careful to follow the prescribed form of public worship (liturgy) outlined by God. God showed His displeasure for this
disobedience (misguided allegiance), as well as for his subsequent acts. In the sanctuary services recorded in the
Scripture, we also learn valuable lessons about this important subject of worship. As we come to the closing scenes
depicted in the prophetic book of Revelation, we discover that the last great issues to face the world before the Lord
returns in glory are connected with worship. Truly, this is a most important subject which we intend to explore in this
lesson.
God Focuses Attention on Worship
In this section we will:
● Introduce the essential and striking elements of God‘s call to this world to worship just before His return.
● Emphasize that the inhabitants of the world will be tested closely to determine if they are loyal to God or to human
ideas and institutions.
Some of the most striking and sublime messages in the whole of the Bible are recorded in Revelation chapter 14. The
three messages recorded in this chapter are introduced by three angels. Let us briefly examine their nature.
1. What message regarding worship did the first angel proclaim?
ANS. a) ―Fear God and ...... ....... to Him‖ (Rev. 14:7).
Those who fear God or have the correct attitude towards God demonstrate faith, love and obedience (Deut. 10:12, 13;
13:4; Gen. 22:12; Eccles. 12:13, 14). Those whose thoughts are God-centred have reverence and respect for God. God
is humbly worshipped by such and in the appropriate manner. All aspects of our worship (music, behaviour, dress,
thoughts and gifts) are done as unto the Lord of Hosts. God proposed a guide to the prophet Malachi regarding the
acceptability of worship acts in the context of the Israelite social system. He advised the worshippers to imagine
offering their gifts or service or worship to their governor and then judge if he would be pleased with them (Mal. 1:6–
8). God is much greater than any governor, and so is entitled to greater gifts, service, and standards of worship.
b) ―Worship Him who ...... heaven and earth, the sea and springs of water‖ (Rev. 14:7).
The genuine worship of God springs from the mind of a person who does so in ―spirit and truth‖ (John 4:23). True
worship springs from a personal and practical understanding of truth and of God‘s greatness as revealed by the Holy
Spirit. The angel of Revelation 14, verse 7, by pointing to the heart of the Ten Commandments (Exod. 20:11), draws
our attention to the Sabbath. True worship is possible only as we enter into the experience of holy living by faith in
Jesus Christ of which the Sabbath is a sign (Exod. 31:12–17). Those whom God counts as truly sanctified will be
obedient by faith to all of God‘s clearly revealed will.
2. What does the second angel declare?
ANS. ―Babylon is ........., is fallen‖ (Rev. 14:8).
It is not our intention to answer fully who represents Babylon in the modern world. The term Babylon is derived from
Babel (meaning confusion). The name refers to the city which was built on the plain of Shinar in defiance of God‘s
explicit promise that a flood of water would not destroy the whole earth again. God confused the language of the
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people building the city, hence thwarting their purpose (Gen. 9:14, 15; 11:1–9). Spiritual Babylon represents those
religious movements and their leaders who are characterised by confused thinking in regards to God‘s word and His
requirements. They choose to exalt human wisdom in place of God‘s. They substitute their own institutions, plans,
and methods of worship in place of those revealed in Scripture.
3. What instruction follows the announcement that Babylon is fallen?
ANS. ―...... ..... of her‖ (Babylon), for God will destroy it (Rev. 18:2–4).
Many of those honest in heart, whom God wishes to save, are in Babylon. They will yet learn and obey Scripture truth
unadulterated by human traditions. The call to come out carries with it a call to diligent study of the Scriptures, for
unless this is done there would be no conviction to come out. The test that will come to every person on this earth is:
Will I obey God rather than men? (Acts 5:29).
The call of the angel of Revelation 18 is also a call to follow the light which has been given. Truth established under
the leading and guidance of God, as is chronicled in Scripture and as experienced in the great reform movements, as a
direct fulfilment of prophecy, will not disappear. Christ Himself gave the warning, ―If therefore the light that is in you
is darkness, how great is that darkness!‖ (Matt. 6:23). The early Christian believers, as shown in Acts, searched the
Scriptures and acted on the information thus revealed. They rejected the forms of godliness which had no power
(which may include man-inspired forms of worship) and God rewarded them with the gift of the Holy Spirit (Acts
2:4).
4. What warning message does the third angel of Revelation 14 carry to the world?
ANS. The angel warned about worship in support of apostate religious movements and about receiving the ...... of
approval from such movements (Rev. 14:9).
Again it is not our intention to examine the identity of the beast power here brought to view. Suffice it to say that the
power here represented is against God‘s truth and His methods and challenges all to receive its mark of approval in
contrast to God‘s mark (Rev. 13:15, 16; 14:1, 12). The term ―mark‖ can also be rendered ―character‖ or
―endorsement‖. Those who have the name of God in their foreheads are also said to have the ―seal‖ of God (Rev. 7:2–
4). The word ―seal‖ means to ―to be certified as fit‖, ―authenticate‖, ―accredited by‖, or ―set a seal of approval upon‖
(Liddell, H.G. & Scott, R. 1961. A Greek-English Lexicon, pp. 1742, 1976). The phraseology does not imply that a
physical seal or sign is affixed to the forehead. Just as in ancient Babylon an image was erected and all were asked to
worship or suffer death, so spiritual Babylon forces all to bow to its spiritual institutions or suffer death (Dan. 3:3–6;
Rev. 13:14–17).
5. What characteristics do those display who receive God‘s seal?
ANS. Patience, ......., and obedience (1 John 5:4; Rev. 14:12).
The thought, ―Now the just shall live by faith‖ (Heb. 10:38), is the central theme of these passages. Faith is the victory
which overcomes the world (1 John 5:4). Faith is the one characteristic which, if possessed, will deliver the believer
not only from the penalty of sin (justification delivers from the penalty of sin), but also from the power of sin
(sanctification). The contrast is between those who wish to accept an easy road to the future and those who choose the
narrow road of faith which leads to heaven.
6. Since faith is the great determining factor as to whether we receive the mark of God or of the beast, what place does
sensationalism have in worship to God?
ANS. None! (1 Kings 18:26–30).
The Battle of Armageddon
In this section we will:
● Review some of the decisive spiritual contests revealed in Scripture in which worship is the issue.
● Indicate that the battle of Armageddon culminates the end-time contest over worship. God is vindicated and His
people are delivered.
The term ‗Armageddon‘ (Rev. 16:16) means hill of Megiddo (Young, R. 1975. Analytical Concordance of the Holy
Bible, p. 50). The name brings to mind two remarkable events outlined in Scripture.
Megiddo was the place where ancient Israel, under the leadership of Barak and Deborah the prophetess, gained a
remarkable victory, under God‘s direction, against vastly superior forces (Judg. 4, 5). God instructed His people to
gather on Mount Tabor (the hill or mountain across the valley from Megiddo) in order to draw Sisera‘s army towards
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them. This battle strategy gained them the victory, as they demonstrated their faith and obedience in God‘s leading
(Judg. 4:6, 7, 14, 15).
Mount Carmel was also in the vicinity of ancient Megiddo. A most remarkable contest took place on this mountain in
which worship was the central issue. The account of the prophet Elijah‘s lone challenge to the wicked Ahab, his
priests and his subjects to choose whom they would worship is a thrilling one. The great issues raised concerned the
honour of God and worship. God was vindicated in a most remarkable manner on the mountain (1 Kings 18).
In the final crisis to engulf the world, God‘s faithful people will again be at the apparent mercy of the wicked and with
no hope of deliverance (Rev. 13). God will deliver His people, as they stand upon the principles enunciated in His
word. In essence they take their stand on the hill of ―faith and obedience‖, as did ancient Israel on Mount Tabor and
Elijah on Mount Carmel. The battle at Armageddon thus takes place, in the end-time setting, wherever God‘s faithful
are surrounded by the servants of Satan intent upon their destruction. This contest at Armageddon is a worldencompassing event in which the forces of Satan will be utterly destroyed, as they continue to defy their Creator.
7. What challenge does the account recorded as occurring on the mount of Megiddo anciently give us today?
ANS. a) The song of Deborah and Barak informs us that God honoured those who ―.............. offered themselves‖
to His service; He honoured those who, by their obedience, showed that they loved Him (Judg. 5:2, 31).
The victory of Israel over Sisera could be ascribed to God alone. In the account we observe that all of God‘s
commands are enablings (refer White, E.G. 1941. Christ’s Object Lessons, p. 333). So in the conflict at the end of
time, God‘s ways will be vindicated and His people will be delivered triumphant over the powers of evil.
b) In the contest between Elijah and the pagan priests, the challenge was to choose between God‘s word and
the words of human devising (an issue of worship). Elijah challenged the people, ―How ...... will you .........
between two opinions‖ (1 Kings 18:21).
God had been dishonoured by the heathen practices which took place on Mount Carmel and throughout Israel. God
was about to display His great power and vindicate His name. A fiery flame descended from heaven in answer to
Elijah‘s prayer of faith. The false prophets were then slain and a great storm swept the land (1 Kings 18:38, 40, 45).
8. Did a similar conflict over worship occur in ancient Babylon in the time of king Nebuchadnezzar?
ANS. Yes! A herald announced that all ―shall ...... ...... and ........... the gold image‖ (Dan. 3:3–6).
This conflict also involved the choice between obeying God or mankind. God vindicated His servants by delivering
them from the rage of their enemies (Dan. 3:23–27).
9. Following the gathering of the nations at Armageddon, what happens?
ANS. There is a great display of God‘s power in which the works of mankind are destroyed by a great...............
God is shown to rule. He is vindicated (Rev. 16:16–21).
As in the days of Elijah there are only two opposing powers. God leads the armies of the saints and Satan leads all
those who are not on the Lord‘s side. Those who fail to choose openly for God are really on Satan‘s side (Matt.
12:30). As in the example of Elijah, men and women everywhere will turn upon those who have deceived them. At
the battle of Armageddon, we can expect great strife and commotion, as the passions and fury of peoples everywhere
are expressed. It is then too late for repentance, for God has declared, ―It is done!‖ (Rev. 16:17). God‘s enemies are
unsuccessful in their rebellion and are destroyed; the saints are protected and given their eternal reward (Rev. 6:15–
17; 15:1–4; 19:1–8).
10. What does God warn His faithful people to do as the time of the last great spiritual contest draws near?
ANS. To keep their ............ unless they walk naked (Rev. 16:15).
The admonition here is to follow closely after Jesus with ever increasing faith, for He alone can cover us with His
righteousness (Isa. 61:10). He has promised to save us (Joel 2:32; Acts 2:21).
The Nature of Worship
In this section we will:
● Identify the essential elements of worship.
In order to appreciate the nature of the contest over worship which will take place at the end of time, we need to
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consider briefly the nature of divine worship. Worship is an experience which flows from an attitude of mind (John
4:23). In worship we express our gratitude to God for all His goodness. Worship often does take place in a church, but
the venue is not important. Worship may be of a private or of a corporate nature.
11. On whom should our worship focus?
ANS. The Lord, the Creator of the........... and source of our salvation (1 Chron. 16:23, 26, 29).
David in the psalm of thanksgiving recorded in 1 Chronicles chapter 16 gives various reasons why we should worship
God. He explains the nature of our worship.
12. What are the component elements identified in Scripture as part of worship?
ANS. a) Worship involves adoration (respect and affection)—God is the source of our ............. from day to day (1
Chron. 16:23–26; Ps. 103:1–6).
The Lord is to be praised on account of His goodness towards humanity generally and to us individually. Our
adoration of the Lord springs from His forgiveness and from His deliverance from the power of sin. It also has its
roots in our sense of awe and wonder at the marvels of God‘s creation. The Lord is our only source of lasting hope.
b) Worship involves thanksgiving—God is to be praised in songs of .................. and with gifts (Pss. 96:1–9;
100:1–5).
Our expressions of thankfulness may be made with singing and/or music. Music and singing have always been
associated with the expression of joy and rejoicing. Offerings willingly given are appropriate expressions of gratitude
too. We express by the act of giving offerings that the Lord has given us power to obtain wealth (2 Cor. 9:7; Deut.
8:18).
c) Worship involves devotion (loyalty and love) and renewal—In worship, the Lord gives assurance of
.................. of sin. The suppliant responds by surrender and commitment (Jer. 29:12, 13; Isa. 6:6–8).
When we seek the Lord with all the mind, He hears and forgives and restores us. The response to this experience is
commitment in service to God to glorify His name.
Acceptable Worship
In this section we will:
● Indicate what attitudes of mind are associated with acceptable worship.
● Focus on what total commitment in worship means in practical terms.
We learnt in previous sections that, in the period of time prior to His coming, God‘s calls all to focus on worship. We
also considered that the last great spiritual contest to be waged on earth between good and evil will also focus on
aspects of worship and the honour of God. In the last section we discussed the nature of worship. In this section we
wish to focus on the relevance of all this information to our worship today. What constitutes acceptable worship to
God?
13. What attitudes and behaviour characterize genuine worshippers?
ANS. Worship to be acceptable to God must be in ......... and in....... (John 4:23).
The term spirit used here means with the whole being (Matt. 22:37). We are to focus on Jesus and our relationship
with Him. Mere pretence and a critical spirit towards others make our worship unacceptable (Amos 5:21–26; Luke
18:10–14).
Those who have the right relationship with Jesus also relate positively to the truths of God‘s word and are sanctified
by them (John 17:17). We cannot honour God and cannot give acceptable worship by following the traditions of
mankind (Mark 7:9, 13).
14. How do we achieve the state of mind so necessary to the giving of acceptable worship?
ANS. God ......... a new mind and ......... in the repentant sinner (Ps. 51:10).
The peace which follows the knowledge that God has forgiven our sins leads to joy (Ps. 40:16; Rom. 5:11; 15:9–13).
We develop new attitudes and motives through the work of the Holy Spirit (Rom. 12:2).
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15. When we learn truth as revealed in God‘s word, what should our response be?
ANS. .............. is the only acceptable response (Matt. 7:21–27).
The key spiritual element in the story of the man who built his house wisely on the rock is that those who know to do
right should, with fear and prayers to God, set their feet in the direction of obedience. Jesus clearly taught that we
worship in vain when the sayings and traditions of men are substituted for the clear truths of God‘s word (Mark 7:6–
9). We also worship in vain if our feet are set in the paths of habitual sin (John 9:31).
16. In the last great contest between good and evil in this world, what are the characteristics of those approved by
God?
ANS. They have ............, faith, and are obedient to His word (1 John 5:4; Rev. 14:12).
17. What are some other aspects of worship which the Scriptures highlight for our special consideration?
ANS. a) Avoid the ―sacrifice of .......‖ (Eccles. 5:1–4).
This verse admonishes us to be deliberate and honest (devoted) in our response to God‘s promptings. Hasty decisions
without a genuine desire to serve God are an unacceptable basis for worship.
b) Frivolity during our worship and trivialisation of worship has no place in the life of the true Christian.
God will judge us finally with eternal death, as He did ....... and....... (Lev. 10:1, 2).
God is a Holy and a Great King (Zech. 14:17). As such He is entitled to reverence and godly fear or awe (Heb. 12:28).
The veil is drawn aside to reveal the seraphims in heaven worshipping God. They are shown covering their faces in
reverence and crying, ―Holy, holy, holy.‖ Isaiah‘s personal reaction was, ―Woe is me, for I am undone!‖ (Isa. 6:1–5).
Our adoration should befit the greatness of God.
c) Pretentious display, in order to draw the praise of others, is always unacceptable to God. He will
adversely........ such worshippers (Matt. 6:5, 6).
Motivation in worship is very important as shown by the story related by Jesus concerning the worship offered by the
Pharisee and the publican (Luke 18:10–14). The man who was small in his own eyes and looked with faith to God for
forgiveness was accepted. The Pharisee specialised in comparing himself with others, and he went away condemned.
In worship our music should not be a performance, our prayers should not be cold and formal, our words should come
from our experience. We are worshipping God, not bringing attention to ourselves. Our adoration and devotion must
be genuine.
18. Do the Scriptures call on us to praise God for His goodness, for His salvation?
ANS. Yes! ―......... in the Lord always‖ (Phil. 4:4; Ps. 138:1, 2).
When Jesus was born in the manger at Bethlehem, the angels‘ choir praised God (Luke 2:13, 14). The redeemed and
the angelic hosts will praise God when the great controversy with Satan is ended (Rev. 15:3, 4; 19:6, 7). Indeed, God
Himself will rejoice! (Isa. 65:19; Zeph. 3:17). Thus, the apostle Paul rightly urges us to be thankful in this world for
the abundant salvation offered and for Christ‘s ever present help (2 Thess. 2:13; Heb. 4:15, 16).
Such praise was recorded in the first temple (1 Chron. 23:5; 25:7). The psalmist urged the worshipper to offer praises
rather than animals (Ps. 69:30, 31). In the second temple, music played a more prominent role; there was a large staff
of temple musicians. Two stringed instruments (psaltery and harp) were generally used and constituted the main body
of the temple orchestra. Instrumental music was played mainly to accompany song; in fact, the Hebrews knew little of
music in the absence of song (Encyclopaedia of Religion and Ethics, 1961, vol. 9, pp. 39–43; Encyclopaedia Judaica,
1971, vol. 12, cols. 560, 566, 1262–1264; Encyclopedia of Religion, 1987, vol. 10, p. 183).
Satan has thought to pervert such thankfulness by urging the unconsecrated, the uncommitted, to lead and /or
participate (Amos 5:21–26; Luke 18:11, 12, 14). Satan led the angelic choir in heaven before his banishment. (This is
suggested by Ezekiel 28:13 by the word ―timbrels‖ or ―tabrets‖—KJV. The Hebrew word ―toph‖ from which this is
translated means, generally, a ―small drum‖.) Hence, we can expect that music is one of Satan‘s special devices to
pervert God‘s chosen ways to praise Him.
19. Does the expression of feeling have a place in worship?
ANS. Yes, indeed, we may ―...... .....‖ our soul before God (1 Sam. 1:12–17).
The story of Hannah‘s emotional prayer is a touching one and portrays the earnestness with which she appealed to
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God. Human emotions do and will find a place in genuine worship and God does not condemn it (Luke 18:13, 14).
God rejects ecstatic emotionalism. The worship format which the priests used on Mount Carmel was under Satan‘s
control. In contrast to the excitement found of their worship forms, God‘s prophet Elijah showed earnestness,
calmness and a quiet dignity (1 Kings 18:26–30,36,37). God chose to speak to Elijah soon after this episode in a ―still
small voice‖ (1 Kings 19:12). Our God, who changes not, still speaks to us in like manner today (James 1:17)—refer
to the EXHIBIT.
In many heathen and ―Christian‖ cultures today, an altered mental state is produced by rhythm in music, bodily
movements, by repetition of set phrases, and other activities. Many of the churches which constitute spiritual Babylon
lay great weight on such exercises which place considerable emphasis upon feelings and emotions. Our religious
experience should not be based on feeling, but equally it should lead to feelings of gladness and joy (which we can
express). Our relationship to Jesus is the important commodity (2 Cor. 5:7). ―Faith is ours to exercise, but joyful
feeling and the blessing are God‘s to give‖ (White, E.G. 1945. Early Writings, p. 72). The issues revealed on Mount
Carmel of old are the same issues which will confront Christ‘s followers in the closing scenes of earth‘s history. Let
us study God‘s word that our worship may be acceptable to Him. Above all, our worship should be Christ-centred, it
will spring from a genuine relationship with our Redeemer, and we will ―give glory to God‖.
ANSWERS TO QUESTIONS
1. a) give glory b) created
2. fallen
3. Come out
4. mark
5. faith
6. —
7. a) willingly b) long, falter
8. fall down, worship
9. earthquake
10. garments
11. heavens
12. a) salvation b) thanksgiving c) forgiveness
13. spirit, truth
14. creates, spirit
15. Obedience
16. patience
17. a) fools b) Nadab, Abihu c) reward
18. Rejoice
19. pour out
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EXHIBIT: THE ELIJAH MESSAGE
Comparison of the Elijah messages recorded in Scripture as they relate to worship
Elijah (1 Kings 18)
Unacceptable worship outlined in
the days of Elijah
John the Baptist (Matt. 17:9–13)
Unacceptable worship outlined in
the days of John the Baptist
Self-centred: ―Hear us‖ (1 Kings
18:26)
Centred on self: ancestry significant
(Matt. 3:9)
Appeals to the dramatic, to emotions;
loud appeals made to their god; high
emotions (1 Kings 18:26–28)
Rejected God as the supreme being.
Manifestations:
• God‘s word ignored (1 Kings 16:31,
cf. Joshua 23:11–13)
• Reinterpreted history to deny God‘s
providences (1 Kings 13:28)
• Cut-off prophets of God (1 Kings
18:4)
• Worshipped and served other gods (1
Kings 12:26–33; 16:32, 33).
Deeds and personal bearing made to
appeal to the senses (Matt. 23:5; Mark
12:38–44)
Behaved as a generation of ‗vipers‘
(Matt. 3:7). This means:
• Loved praise (Luke 18:10–14)
• Ostentatious religious titles used
(Matt. 23:5–7)
• God‘s word not followed (Mark 7:9)
• Destroyed faith in God‘s messengers
(Luke 11:47, 48)
• Discrimination practiced (Luke
18:10–14; John 7:14–16)
Acceptable worship outlined in
the days of Elijah
Acceptable worship outlined in
the days of John the Baptist
Remnant Church (Mal. 4:5, 6)
Unacceptable worship outlined
by John the Revelator
Self-centred: ―I am rich‖, ―have need
of nothing‖ (Rev. 3:17); worship beast
to preserve life (Rev. 13:15)
Spectacular appeals to emotions; visual
senses engaged (Rev. 13:13, 26–28)
Great boasts and blasphemies used
(Rev. 13:5)—nature:
• Disrespects God‘s name; doubted His
word (Rev. 13:6, 16)
• Christ‘s tabernacle ministry belittled
(Rev. 13:6; Dan. 8:11)
• Heaven‘s inhabitants misrepresented;
teaches immortality of soul; earthly
mediators (Rev. 13:6; 16:13)
Acceptable worship outlined by
John the Revelator
Centred on God; His revealed will
emphasized (note key words)—―altar
of God‖, ―Lord God of‖, ―at Your
word‖, ―God in Israel‖, ―follow Him‖
(1 Kings 18:21, 30, 36)
People serving—―Come near to me‖ (1
Kings 18:30)
Reasoned appeals—―How long‖,
―Come near‖ (1 Kings 18:21, 30)
Christ ―must increase‖ (John 3:30)
Christ centred: ―give glory to Him‖
(Rev. 14:7)
People serving (Matt. 3:5; Mark 1:5)
Calmness—―Hear me, O Lord, hear
me‖; God speaks in still small voice (1
Kings 18:37; 19:12)
Calm, purposeful cry ―prepare the way
of the Lord‖ (Isa. 40:3)
Visual senses quietly involved to
awaken conscience (1 Kings 18:31–33)
Visual senses involved, John
―baptized‖, ―heaven was opened‖, and
the Spirit descended (Mark 1:9; Luke
3:21, 22)
Emotions involved—repentance seen
(Mark 1:4)
People serving—―to every nation‖;
family involved (Mal. 4:6; Rev. 14:6)
Reasoned approach to worship—―for
the hour of His judgment has come‖.
―calculate the number of the beast‖
(Rev. 13:18; 14:7)
Calm, purposeful mission done with
―patience‖, ―to preach‖, come ―if
anyone hears My [God‘s] voice‖ (Rev.
3:20; 14:6, 12)
―Visions‖ promised (Joel 2:28)
Emotions involved, calmness and awe
predominated—―Fell on faces‖, ―Hear
me, O Lord‖ (1 Kings 18:37, 39)
Lessons taught
Faith central to appeal; reminded of
Abraham, Isaac, Israel (1 Kings 18:36)
Challenged to obedience in God‘s
word (1 Kings 18:21, 37)
Repentance ministry (1 Kings18:21,
37)
Promoted steadfast endurance by
example (1 Kings 18:1)
Reasoned concerning religious
experience (Matt. 3:7–12; Luke 3:7-15)
Lessons taught
Faith in coming Messiah promoted
(Matt. 11:10; Luke 1:17)
Restore ―all things‖, focus on
Messenger of covenant—the lawgiver
(Matt. 17:11–13; Mal. 3:1)
Repentance ministry (Matt. 3:2; Mark
1:4; John 1:29)
Call to endurance—John the Baptist‘s
example approved by Christ (Matt.
11:2–9)
Emotions involved, awe and reverence
called for—―Fear God‖, challenged to
repent (Rev. 3:19; 14:7)
Lessons taught
Faith central in appeals (Rev. 3:18:
14:12; cf. 1 Pet. 1:7)
Obedience to Decalogue a hallmark of
message (Rev. 14:7, 9, 12)
Repentance ministry (Rev. 3: 19, 20)
Call to endurance and sanctification
(Rev. 3:21)—refer to ladder of
Christian progress—2 Pet. 1:5–11)
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22. CLEANSED BY BLOOD AND BY WATER
In the Scriptures God frequently teaches important concepts through symbolism. When sin entered the world, death
passed upon all. Almost immediately after this event, God introduced His plan to save men and women from eternal
destruction. His plan was based upon an outstanding demonstration of love which meant that the Son, the second
member of the Godhead, was to come to earth and suffer the penalty of death for the sins of the entire human race. As
a result of this plan, salvation was assured to all who believed and formed a faith relationship with God. In order to
deeply impress the significance of this plan on the minds of believers, God instituted animal sacrifices. The sacrifices
themselves were not able to take away sin. The believer, as he or she exercised faith in God‘s provisions, was declared
righteous by God. The sacrifices reminded all of the enormity of sin and encouraged them to realise that their sin
would cost the life of the Saviour. In this study guide we wish to learn something of the symbolism of the shed blood.
Also, significant in the biblical account is the concept of cleansing by water. Water is the universal solvent and has
been used to cleanse physically since time immemorial. In the Scriptures cleansing by water is given a deep spiritual
meaning. It is our purpose to study this symbolism and discover its application to our lives today.
The Shedding of Blood
In this section we will:
● Remind that God first sacrificed animals to provide clothes for sinful humans.
● Establish that the shedding of animal blood pointed to a Substitute (Christ) giving His life for the sinner.
1. Soon after sin entered into the world what happened?
ANS. Animals lives were forfeited to ......... the sinful pair (Gen. 3:21).
There is no doubt that the shedding of innocent lives of animals to furnish coats for the naked pair forcibly focussed
their attention on the promise of the coming Redeemer and His suffering for their sin. This plan had been introduced
to the sinful pair a short time before (Gen. 3:15). God, by clothing the sinful pair with a covering provided by His own
hand, showed them that they were dependant on Him to take away the penalty of their sins (represented by their
nakedness). This act also showed the futility of human effort (i.e., fig leaf covering) to counteract the effects of sin.
Hence, the Scriptures sometimes speak of being covered by Christ‘s righteousness in terms of being covered by His
robe or garment (Isa. 61:10; Zech. 3:4).
2. What ceremony was instituted by God to remind sinners of the salvation which Jesus would bring?
ANS. ......... sacrifices were instituted (Gen. 4:4).
Abel offered a sacrifice by faith and in obedience to God‘s instructions (Heb. 11:4). The sacrifice of the animal victim
pointed to the coming of the Messiah (Heb. 9:12).
3. In the sacrifice of animals, blood was shed. What significance did the shedding of blood have?
ANS. The blood represented...... (Gen. 9:4; Lev. 17:11).
The coming of sin into the world through disobedience brought death (Gen. 2:17). The shedding of blood represented
the substitution of the blood or life of another on the sinner‘s behalf. Cain, in refusing to offer an animal sacrifice,
declared, in effect, that he had no need of a Saviour.
4. To whom did the shedding of blood ultimately point the sinner?
ANS. Christ‘s life was sacrificed and His blood shed on the cross for us. ―Christ was ........... ...... to bear the sins of
many‖ (Heb. 9:22, 28).
John the Baptist referred to Jesus as the Lamb of God who was to take away the sins of the whole world (John 1:29).
Old Testament writers also spoke of the Saviour as a Lamb (Isa. 53:5, 7). The animal sacrifices hence directed the
minds of the people continually to the magnitude of sin (a life was forfeited every time they sinned) and to the fact
that God had provided a way of salvation. The blood of the victim (type) pointed the sinner, by faith, to the blood of
Christ (antitype) to be shed on Calvary to make atonement (Lev. 17:11; Rom. 5:10). Atonement means to cover or to
reconcile or to make ―at one‖. The blood of Jesus cleanses us from sin, we are justified, and we are counted as if we
had never sinned, as we accept God‘s forgiveness by faith (Rom. 5:9; 1 John 1:7, 9). We are also sanctified through
His blood and made perfect in every good work (Phil. 1:9–11; Heb. 13:12, 20, 21). The atonement consists, then, of
both sacrificial and intercessory aspects.
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5. Did the animal sacrifices have any merit in themselves?
ANS. No! ―The sacrifices of God are a ......... spirit, a broken and a ............ heart‖ (Pss. 40:6; 51:16, 17).
The plan of salvation as outlined in the Old Testament pointed forward to the coming of the Messiah. It was only by
exercising faith in this promised gift that the sinner could claim the promises. The Lord desired obedience and
righteousness rather than sacrifice (1 Sam. 15:22).
Deliverance through the Blood
In this section we will:
● Briefly review the Passover feast which reminded believers of God‘s offer to deliver them from physical and
spiritual bondage.
● Firmly establish that the substitute lamb sacrificed in the Passover ceremony pointed to Christ our Saviour.
● Draw the reader‘s attention to the fact that all other blood sacrifices used in the earthly sanctuary service also
pointed to Christ‘s sacrifice for us.
The Passover feast was the first of the annual feasts of the Jewish year which pointed forward to the ministry of
Christ. It is not our purpose to look at all the details of this feast here, but rather to focus on the symbolism of the
blood.
6. What was the object of focal interest in the Passover ceremony?
ANS. The Passover...... (Exod. 12:3, 5, 6).
The Passover ceremony centred about a lamb without a blemish, which pointed to the sinless Lamb of God. On the
tenth day of Abib or Nisan the lamb was selected and it was slain four days later at about the ninth hour of the day. So
Christ was condemned by the Sanhedrin several days before He was crucified. The death of Jesus took place on the
fourteenth day of the month Abib at the evening hour (Matt. 27:45–50).
7. What was done with the shed blood of the slain lamb?
ANS. The blood was applied with hyssop to the ............. and the......... (or cross piece between the posts) of the
dwelling (Exod. 12:7, 22).
The sprinkling of blood on the doorposts of the house signified that deliverance was offered to all gathered therein.
We notice that the blood of the sacrifice was struck on the door frames with hyssop. Now hyssop is always associated
in the Scriptures with acts of purification. Hence, this act indicated that the inhabitants of the dwelling undertook to
seek God for purification (Ps. 51:7). As the people accepted the merits of Christ‘s shed blood by faith, they were
delivered from both sin‘s penalty and power (Rom. 5:9; Heb. 13:12).
8. What other important provision was made in this feast?
ANS. ............... bread was prepared and eaten along with the roasted lamb (Exod. 12:8).
Not only was unleavened bread connected with the feast but no leaven was to be found in the house for the entire
week after the ceremony. Any person contravening this instruction was counted unworthy and cut off (Exod. 12:15).
Leaven in the Bible is used as a symbol of sin and corruption. Since the bread represented Christ it was to be without
corruption (1 Cor. 5:7, 8). The symbolism is here used to indicate that a life entirely given over to Christ is a life of
victory over sin.
9. What protection did this blood offer to those who by faith placed it on the doorposts and lintel?
ANS. When the destroying angel passed over the land of Egypt, those who had obeyed through faith were
delivered. ―I will ...... over you‖, God promised (Exod. 12:12, 13).
The sprinkling of the blood ensured the deliverance of the first born of Israel when those who chose not to follow
God‘s instructions were destroyed by the angel of death who passed through the land of Egypt. Those who applied the
blood demonstrated thereby that they had implicit faith in the Lord and that they chose to make the Saviour their
constant source of strength. Today we must be cleansed from sin (the leaven of sin must be cast from our lives). God
is calling us to experience victorious living through faith in Him. We must make His life our own through faith. It was
only through the application of the shed blood that the children of Israel were delivered. God wishes to deliver us
from the second death which will come to all who have not been delivered from the power of sin through the merits of
Christ (Rev. 3:21; 20:14, 15). We are called upon to exercise the power of the will and claim Christ‘s merits when we
are tempted. Thus, we will be delivered (1 Cor. 10:13; James 1:14, 15). We have access to this deliverance power
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through the blood of Christ (Eph. 2:12; Heb. 10:19).
10. In Christ‘s agony associated with His struggle in the Garden of Gethsemane, what did He shed?
ANS. Great drops of........ (Luke 22:44).
The phenomenon of sweating blood can be associated with persons in a distressed mental state (Clarke, A. 1854. The
Holy Bible Containing the Old and New Testaments: with a Commentary and Critical Notes on Luke 22, verse 44).
Christ was suffering the horror of separation from God, as He bore the burdens of the sins of the world. He continued
this struggle against the powers of darkness and on the cross sacrificed His life. The apostle Paul in Hebrews 12, verse
4, admonishes us to resist sin with all the firmness and resolve and faith exercised by Christ (i.e., resist unto
―bloodshed, striving against sin‖). Prayerful study of the life of Christ will lead us to cherish similar times of prayer
and Bible study as He did. Thus, we will be strengthened to contend with evil and be enabled to overcome the devil
―by the blood of the Lamb‖ (Rev. 12:11).
The Old Testament record is full of rich symbolism drawing our attention to Christ ―the Lamb‖. All the blood
sacrifices of the earthly sanctuary system draw our attention to the love and compassion of our God who is rich in
mercy. In sweating blood on our behalf in the Garden and then laying down His life, our Saviour illustrated
graphically the true meaning of the blood sacrifices.
Cleansed by Water
In this section we will:
● Establish that God consistently has used the concept of washing with water as a symbol of cleansing from sin.
Washing in water is used extensively in the Scriptures as a symbol of cleansing. In this section we will notice some of
these references.
11. What item of furniture was located in the outer court of the earthly sanctuary which was used for cleansing?
ANS. The........ (Exod. 30:18–21).
12. What were the priests to wash in the water contained in the laver?
ANS. Their........ and feet (Exod. 30:19).
The water in the original laver may very well have come from the stream flowing from ―the rock‖ at Mount Sinai.
―The Rock‖ represented Christ (Exod. 17:3, 6; 1 Cor. 10:4). The priests were to wash before offering a sacrifice on
the altar of burnt offering or before entering the sanctuary. This ceremonial cleansing from physical uncleanness
carried a deeper spiritual meaning in that it pointed to the washing away of sins through faith in Christ (1 Cor. 6:11;
Eph. 5:26).
13. In setting the Levites apart for the services in the sanctuary, what was Moses instructed to do?
ANS. Water was sprinkled upon them as an outward sign of inner ―..................‖ (Num. 8:7).
We notice that in this ceremony the Levites did not wash themselves. Moses, a type of Christ, was to perform the
sprinkling; they could not do it themselves. By this ceremony the Lord was teaching them the necessity of
regeneration or rebirth through the work of the Holy Spirit (Titus 3:5). To be fit ministers of the sanctuary, their lives
needed to be transformed and moulded so that they could truly represent God‘s way to those in their sphere of
influence.
14. When God entered into the covenant relationship with the children of Israel at Sinai, what did He say He had done
for them?
ANS. He ......... them with water and ............ them with oil (Ezek. 16:9).
The washing with water and anointing with oil were part of the preparation necessary for marriage (Ruth 3:3). In the
covenant relationship established between the people and God at Mount Sinai, they pledged to love and obey (Exod.
19:5–8; 24:7). God not only wished to wash them with the water of regeneration (justification) but to pour out His
Spirit (symbolised by the oil; the agent of sanctification) upon them without measure. He wished also to cover them
with the beautiful garments and ornaments of righteousness (Ezek. 9:10–13). In the time of David and Solomon the
nation did prosper. Heathen nations were induced to inquire concerning the God of Israel. Today, God has established
His covenant, not with a nation, but with all those who accept Christ by faith. The same washing from sin and the
covering with Christ‘s righteousness, which God wished to do for Israel, He seeks to do for you and me, His
followers.
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15. What language does the Psalmist use to explain how God cleanses us from the guilt of sin?
ANS. ―Wash me, and I shall be ......... than snow‖ (Ps. 51:7).
The symbol of washing is commonly used in Scripture to signify cleansing from sin (Isa. 1:16; Jer. 4:14; James 4:8).
When, by faith, we ask God for the forgiveness of specific sins, He forgives us and declares us clean and looks upon
us as though we had never sinned (Christ justifies us—1 John 1:9).
16. Does God wish to do more for us than to take away the guilt of sin?
ANS. Yes, He wishes to ―sanctify and ........... it [church] with the washing of water by the word‖. He wishes to
present us ―...... and without blemish‖ (Eph. 5:25–27).
God wishes to do more than take away the guilt of sin (John 3:5). He promises to impress the principles of the law on
the mind (Jer. 31:33; Rom 12:2). Nothing which defiles will enter into the kingdom of God (Rev. 21:27). God wishes
to make all believers a holy people through faith in His merits (He wishes to sanctify us). The redeemed will be
without fault before God (Rev. 14:5).
Symbols in the Christian Church
In this section we will:
● Indicate that the symbols of shedding of blood and washing with water still have relevance in the Christian church.
● Establish that the Lord‘s Supper, instituted by Christ, took the place of the Passover service and reminds us
continually of God‘s great sacrifice.
Many of the ceremonies performed in the Old Testament times met their fulfilment at the cross. The symbols of
cleansing with blood and with water have passed over into the Christian dispensation and the meaning of these
symbols for us today has been clarified by the words of Christ and the apostles.
17. What symbol did Christ endorse in the Christian church as fittingly representing His death and resurrection?
ANS. ........ baptism (Matt. 3:13–16; 20:22; Rom. 6:3–5).
Baptism by immersion was known among the Essenes before the baptism of John. There is little doubt that the ideas
underpinning baptism were viewed as consistent with the principles underlying ceremonial washings established in
the sanctuary system. When John the Baptist came boldly proclaiming baptism unto repentance, there is no record that
the religious leaders objected to the practice in principle. They, in fact, hoped that He was one of the notable prophets
or Moses whom they believed would return (John 1:21, 25). The apostle Paul reminds us that Moses symbolically
baptised the children of Israel in the Red Sea (1 Cor. 10:2). (As they passed through the sea, they were protected
behind by a cloud. Their deliverance from Egypt was made sure by their act of going through the opened sea in faith;
in so doing they pledged their loyalty to God.)
Baptism comes from the Greek word ―baptizo‖ which means to wash or immerse. Baptism by immersion was
practised by John and the apostles (Mark 1:9, 10; John 3:23; Acts 8:38, 39). It was the prevailing practice in the
Catholic Church until the twelfth century. In some places it was found even as late as the sixteenth century. The
practise is still permitted today in the Latin Church. The rite of immersion is said to be ―more suitable to symbolise
the person‘s participation in the Death and Resurrection of Christ‖ than in pouring of water—infusion (The Catholic
Encyclopedia, 1913, vol. XI, pp. 259, 262; Lang, J.P. 1989. Dictionary of the Liturgy, p. 52).
Baptism loses its meaning when not practised by immersion, as baptism is a symbol of the burial of the old life of sin
(Col. 2:12). The burial takes place after the crucifixion of the old ways (Rom. 6:4–6). In order to crucify the old ways,
a person must repent and claim forgiveness by faith in Christ‘s merits (Acts 2:38). After immersion the person is
raised from the water ―to walk in newness of life‖ through faith in Christ (Rom. 6:4, 11). Baptism, then, is ―a sign of
our discipleship‖, a public acknowledgment of our relationship to Christ. Baptism is in the Christian era what
circumcision was to Abraham‘s children (Rom. 2:28, 29; Gal. 5:6). It is a symbol of our covenant relationship
whereby we become heirs to the promises (Gal. 3:27–29).
18. What other commemorative ceremony did Christ introduce into the Christian church to symbolise His death?
ANS. The Lord‘s Supper proclaims ―the Lord‘s ........ till He comes‖ (Matt. 26:26–28; 1 Cor. 11:24–29).
The Lord‘s Supper took the place of the Passover. The Passover pointed forward to Christ; the Lord‘s Supper points
back to His death and forward to His second coming. The Supper commemorates deliverance from sin, liberation
from the sentence of death (John 6:54). Jesus instructed all believers to remember His spilt blood and broken body
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until His second coming (1 Cor. 11:26). Unfermented grape juice is used in Scripture as an appropriate symbolism for
blood (Gen. 49:11; Deut. 32:14). The unleavened bread points to the sinless Christ as the ―bread of life‖ (John 6:48,
51, 58). In other words, we are to focus not only on the crucified Christ but on the living and coming Christ. In
commemorating this Supper, we acknowledge that the words of Christ are our spiritual meat and drink, which is the
source of sustaining power realised through faith (John 6:63).
19. What ordinance was instituted at the commencement of the Lord‘s Supper?
ANS. The ordinance of ......-washing (John 13:4–8).
The washing of the disciples feet with water occurred just prior to the Lord‘s Supper; the ceremony provides the
opportunity for the establishment of harmonious relationships among the believers by the putting away of all
differences. The ceremony represents what Christ must do for us in order to make us clean (John 13:10). Like the
ceremonies in the sanctuary service where the priests washed their hands and feet, the act of washing did not cleanse
the life. Rather, Christ washes us clean when we confess our sins and walk in a faith relationship with Him. The
washing spoken of represents the removal of the guilt of sin and breaking the power of sin. The Holy Spirit daily
strengthens and sanctifies the individual who exercises faith in Christ (1 Cor. 6:9–11; Eph. 5:26; Titus 3:3–5).
Participation in the ceremony of foot-washing is a public expression that we accept Christ as our personal Saviour.
Christ wishes all to freely drink or partake of the ―water of life‖, which He alone can give (John 4:10; Rev. 22:17).
The ceremony of foot-washing represents a commitment to service. Christ demonstrated by His acts of unselfish love
that ―By love serve one another‖ (Gal. 5:13). The service also represents a renunciation of any desire to occupy the
highest place. Properly understood this ceremony signifies a commitment to seek unity of doctrine, spirit and faith in
accord with the Lord‘s appeal recorded in John chapter 17, verses 20 to 23, and which was spoken after the Lord‘s
Supper.
20. When new believers enter into covenant relationship with Christ at baptism, what else does God promise to
baptise them with?
ANS. The...... Spirit (Luke 3:16; Acts 1:5; 11:16).
In the Old Testament it is recorded that when the children of Israel entered into covenant relationship with God He
sprinkled them with water and anointed them with oil (Ezek. 16:8,9). Oil is a symbol of the Holy Spirit (Zech. 4:2–6,
11, 12). In the Christian dispensation, the outpouring of the Holy Spirit is also promised. However, the Spirit does not
come upon any in His fullness except they participate in the deep heart searching, the humbling of the soul before
God, the confessing of sins, and the yearning for God‘s presence through faith; this was the experience of the disciples
in the ten days before Pentecost (Acts 1). Through the receipt of the Holy Spirit the disciples were empowered to
witness effectually for Christ (Acts 1:8). The days of preparation were days of prayer, the study of the word, and
remembrance of the teachings of Jesus (Acts 1:14, 20). The disciples put away all their differences and the desire for
supremacy. The prayer of Christ, uttered just before His betrayal, that His disciples might be one as He was one with
the Father (John 17:18) was being fulfilled. They were one in affections, desires and wishes (Acts 1:14; 2:46; 4:24;
5:12; 8:6; 15:25); the Holy Spirit was guiding them into unity which an understanding of the truth brings (John
16:13). No differences existed for long whenever the prayerful concern to do their Master‘s will was jealously
guarded. We notice that the early disciples ―were brought together, with their different faults, all with inherited and
cultivated tendencies to evil, but in and through Christ they were to dwell in the family of God, learning to become
one in faith, in doctrine, in spirit. They would have their tests, their grievances, their differences of opinion, but while
Christ was abiding in the heart, there could be no dissension. His love would lead to love for one another; the lessons
of the Master would lead to the harmonising of all differences, bringing the disciples into unity, till they would be of
one mind and judgment. Christ is the great centre, and they would approach one another just in proportion as they
approached the center‖ (White, E.G. 1940. The Desire of Ages, p. 296). Today, may we note well the preconditions
for the outpouring of God‘s Spirit (Acts 5:32). Let us seek and earnestly pray for such an experience, so the coming of
the Lord will be hastened (Mal. 4:5, 6).
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ANSWERS TO QUESTIONS
1. clothe
2. animal
3. life
4. offered once
5. broken, contrite
6. lamb
7. doorposts, lintel
8. unleavened
9. pass
10. blood
11. laver
12. hands
13. purification
14. washed, anointed
15. whiter
16. cleanse, holy
17. water
18. death
19. foot
20. Holy
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23. THE TEMPLE OF THE LIVING GOD
In the Garden of Eden, God signalled that He wished to associate regularly and intimately with mankind. Hence, He
walked with the ancestors of the human race in the Garden in the cool of the evening. Sin, unfortunately, separated the
forebears of the race from God, but God was not willing that mankind should be separated from Him throughout
eternity. God announced to the sinful pair in Eden His purpose, planned before creation, to send Christ to save
mankind. In order to clearly convey this purpose to the human race, God first introduced animal sacrifices, and then
He introduced the sanctuary services at Sinai. Finally, through His prophets God promised that the Lord of glory
would lay aside His glory, His power, and eternal security and come as the God-man to grace the earthly temple with
His presence.
When Christ returned to heaven to take the role of the High Priest in the heavenly sanctuary, He still wished to dwell
among mankind. Jesus promised to send the Comforter or Holy Spirit to dwell in each believer. When refined and
moulded by the presence of the Spirit, God‘s followers would become the temple or dwelling place of the living God.
It is this aspect of the Christian experience which we wish to examine in this lesson.
Christ, the Temple
In this section we will:
● Emphasize that Jesus was truly God while here on earth, when He dwelt among humanity.
The term, temple, means a dwelling place of God. In the Scripture, this word is frequently applied to a building, but
we encounter another usage of the term in this lesson.
1. What did Jesus claim His body represented?
ANS. The ......... in which the fullness of the Godhead dwelt (John 2:19–21; Col. 2:9).
The apostle Paul in Colossians 2, verse 9, tells us plainly, ―For in Him [Christ] dwells all the fullness of the Godhead
bodily‖. The apostle is here contending against Gnostic teachers who taught that some of the abilities possessed by
Christ actually resided in created beings such as angels. Paul rejected this argument categorically.
Jesus claimed to be God (John 2:19–21). He drew the attention of the people to the fact that the primary purpose of
the temple was to draw their attention to God; it was a reminder that God wished to continually dwell and
communicate and help humanity. Now the one to whom the temple and its services pointed was among them! We find
here also that Jesus prophesied that He would rise from the dead on the third day after His crucifixion. Notice
carefully that He also claimed it was the human part of His being which would die, not the divine. He said, ―I will
raise it [this temple or body] up‖. Jesus rose by the creative power resident in Himself at the call of the Father and the
quickening of the Spirit (John 10:18; Rom. 6:4; Gal. 1:1; 1 Pet. 3:18). It is evident that God had dwelt with humanity,
He had walked, talked and associated with them; truly Jesus was Emmanuel, ―God with us‖ (Matt. 1:23).
In God‘s dealings with mankind, Christ has been given the primary role, the preeminence (Col. 1:18). The Scriptures
inform us that our lives are to be hid ―with Christ in God‖ (Col. 3:3). What this means and how it is accomplished we
will discover in the succeeding sections.
The Body Temple
In this section we will:
● Introduce the concept that our bodies are the temple of the Holy Spirit. In other words, God still wishes to dwell
with humanity.
● Indicate how we may treat our bodies so as to be a fit dwelling place for the Holy Spirit and thus give glory to
God.
When Christ died on Calvary, the veil of the temple was rent in two from the top to the bottom, thus signifying the
end of the sacrificial system (Matt. 27: 51). Christ is now the High Priest in the heavenly sanctuary. No doubt with
these thoughts in mind, the apostle Paul introduced the idea that God still wished to dwell with mankind.
2. In what startling way does the apostle Paul challenge us today?
ANS. What, ―do you not know that your ...... is the ......... of the Holy Spirit‖ (1 Cor. 6:19).
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Before Jesus departed, He promised the disciples that He would send the Comforter or Holy Spirit to ―abide with you
forever‖. He then went on to say that the Spirit will dwell ―in you‖ (John 14:16, 17). It is evident from Paul‘s
statement that the Corinthian believers did not fully understand the significance of this and how to treat their bodies as
a fit dwelling place of the Holy Spirit.
3. What consequences does this profound revelation, that our body is the temple of God, have for us?
ANS. ........... God in your mind and body (1 Cor. 6:20).
Springing from the mind are decisions which affect all the affairs of this life (Prov. 4:23). On account of this, the very
thoughts will be considered by God in His final assessment of the life of every man and woman (Jer. 17:10). Jesus
Himself taught this profound truth (Matt. 5:28; 15:19), and hence indicated the revolutionary nature of true
conversion. The apostle Paul expressed the same thought in Romans 12, verse 2, and considered that the word
―metamorphosis‖ or ―transformed‖ gave the proper concept of the depth of change necessary in our lives. Notice his
words, ―And do not be conformed to this world, but be transformed by the renewing of your mind ...‖. Individuals
with a renewed mind will ever wish to bring glory to God in the way they act.
4. What do the Scriptures say about caring for the health of the mind?
ANS. Fill the mind with things which are true, ......., just, pure, ........., and of a good report (Phil. 4:8).
Here we have outlined the principles which should guide all the activities which relate to the culture of the mind. The
word of God is to be meditated on; it will strengthen the mind and quicken the conscience. The avenues to the mind
are to be guarded with ―all diligence‖ for what we think regulates our actions and ultimately our destiny (Prov. 4:20–
27). How careful we should therefore be in choosing what we see, hear, and read. Certainly, the world around us is
filled with violence and many seem intent on feeding on the sensational, sensuous and bizarre. In many movies and
television programs the Ten Commandments are broken (e.g., lies, adultery, killing, covetousness are popularised).
Those who feed the mind on such material will not dwell with God eternally (Isa. 33:15, 16).
5. How does the Bible picture those who guard not the avenues of the mind?
ANS. Spiritually dead, eternally damned or ―children of ........‖ (Eph. 2:2, 3; 1 Tim. 6:5).
The Scriptures use strong words to describe those who do not regard the health of the mind as the most important
aspect of life. It is only through the transforming of the mind that we can hope to be saved eternally. The apostle Paul
pleads that we recognise that God desires us to offer ―our bodies a living sacrifice, holy, acceptable to God‖ (Rom.
12:1, 2). Anciently in the sanctuary service, the sacrifices were offered ―without a blemish‖. Today God expects us to
give ourselves unreservedly in service to Him. A mind which is emptied of worldly thoughts must, however, be filled
with the things of God (Luke 11:24–26).
6. What specific aspects of behaviour do the Scriptures mention when speaking of giving glory to God?
ANS. a) Reject intimate relationships outside marriage and sexual perversions. The Scriptures command, ―Flee
......... immorality‖ (1 Cor. 6:18, 19; Rom. 1:26–29).
b) Choose carefully, and according to Bible principles, the ...... and drink which are taken into the body (1
Cor. 10:31).
Significantly, these two examples are taken from the Ten Commandments and represent aspects of the sixth and
seventh commandments (Exod. 20:13, 14). We give glory to God by living according to the principles of His word
including the Ten Commandments. Those who seek to do this by faith will be amply rewarded with eternal life (Rev.
22:14).
7. What principles of right eating and drinking do the Scriptures applaud?
ANS. God will honour those who choose or .......... in their minds to accept a simple diet similar to that given in
Eden (Dan. 1:5–8, 12, 18–20).
Daniel and his friends could have eaten clean meats available to them, but they did not, for they recognised that it was
their duty to preserve their bodies and minds in the highest state of health. They realised that there is a vital
connection between physical health and spiritual health. They resisted the temptation to satisfy (worship) the cravings
of appetite (Exod. 20:3). God singularly honoured Daniel and his friends for their obedience to the principles of health
which had been delivered to our first parents in Eden and elaborated on in succeeding generations. In the example
presented in the book of Daniel, only those who passed the test on diet were able to pass the greater tests which
followed. The original diet consisted of nuts, fruits, grains and vegetables (Gen.1:29; 2:16). Death was absent from
the entire universe, hence animal flesh was not a feature of the original diet. After the flood, God permitted the use of
animals, but this, God instructed, was to contain no blood, hence the meat was slaughtered and treated in a particular
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manner to achieve this goal. This advice was continued in the Christian era (Gen. 9:3, 4; Acts 15:28, 29). The
distinction between clean and unclean animals was known before the flood (Gen. 7:1, 2). This distinction was outlined
again to the Jewish nation (Lev. 11). God makes some very pointed statements about those who disregard this
distinction between clean and unclean meats right down to the end of time (Isa. 65:3–5; 66:15–17). The Bible record
of the life-spans of the ancients who lived after the flood stands in marked contrast to that of those who lived before it
(compare Gen. 5 & 11). This decline in the life-span of mankind may be linked to the tendency to favour a meat diet
rather than to adhere to God‘s great original plan.
8. What examples of behaviour do the New Testament Scriptures urge us to avoid?
ANS. Unseemly eating, ............ and social activities (1 Cor. 10:5–11).
The Israelites lusted after meat and the rich foods of Egypt; they abhorred the food which God had provided for their
good health (Num. 11:4–6; 21:5). Their eating and drinking also stimulated their behaviour on another occasion and
this ultimately led to immorality (Exod. 32:6). The Bible contains explicit advice to abstain from alcoholic beverages
(Prov. 20:1; 31:4). These we know, from experience, lead to unsocial and unchristian behaviour. Alcohol and other
drugs damage the brain and other body organs (Bacchiocchi, S. 1989. Wine in the Bible, pp. 286–302; Stanton, H.
1997. Record, May 17, pp. 8–9). The Scriptures advise us to engage in no activity which lessens our life expectancy
(Exod. 20:13). Any activity of eating and drinking or other activities which interfere with clarity of thought, and
lessen the impact of God‘s word, are to be avoided (Phil 4:8). We do not wish to give the slightest advantage to the
adversary of souls.
9. Is the idea of healthful living part of the everlasting gospel?
ANS. Indeed it is! We are admonished to give ...... to God (Rev. 14:7; 1 Cor. 10:31).
These texts indicate that we may give glory to God through following the health principles advocated by the Bible.
We notice that throughout the experience of Jesus while here on earth, He established a close connection between
physical and spiritual health (e.g., John 5:8, 9, 14). Our eating and drinking, mind culture and other activities
(including the health therapies chosen if we are sick; New Age therapies have links to the occult and pagan
practices—Vasquez, M. 1998. The Mainstreaming of New Age, pp. 183–188) are to be carried out in the sure
knowledge that our bodies are the dwelling place of the Holy Spirit! In Revelation 14, verse 7 (last phrase), our minds
are focussed on creation on the one hand and on the Ten Commandments on the other. In these closing days of earth‘s
history, God wishes us to remember the principles of His kingdom (as outlined in the creation account), as we prepare
to meet the King in His glory. He wishes to bless us so that we may be a blessing to the world (Exod. 15:26). He also
wishes us to be subjects of His kingdom in the earth made new. By obedience to His principles, through faith, He will
qualify us to be heirs of the world God is planning.
Joined Unto the Lord
In this section we will:
● Introduce the idea that the Holy Spirit influences us to make morally correct decisions.
● Expand on the concept of the new birth or conversion experience which follows the individual‘s continued
response to the promptings of the Holy Spirit.
10. What agency has the Lord given so that we may be transformed into vessels fit for the Lord to dwell in?
ANS. The...... Spirit (1 Cor. 6:17, 19).
The Holy Spirit influences every human being to accept Christ (John 1:9). If we respond to the influence of God‘s
Spirit urging us to do right and respond to the love of God revealed by Christ‘s death on the cross, our faith will
increase. The Holy Spirit is given to lead us to repentance and to a deeper and more complete knowledge of God‘s
will. If we do not resist, we will be brought to confess all our sins and to reach out in faith to Christ for help.
11. If in response to the Holy Spirit we give ourselves unreservedly to God, what will we experience?
ANS. The new birth; our life will be ―......... with Christ in God‖ (John 3:3; Col. 3:3).
The Scriptures use a variety of terms to describe the experience of conversion. The apostle Paul uses a number of
expressive terms to describe the new birth experience. Notice a number of these: ―born according to the Spirit‖ (Gal.
4:29), ―put on the new man‖ (Col. 3:10; Eph. 4:24), a ―life hidden with Christ in God‖ (Col. 3:3), a ―new creation‖ (2
Cor. 5:17; Gal. 6:15). These terms convey the idea not only of a complete change in the life, but also of a continuing
experience. Our life is to be hid with Christ. The Old Testament also speaks of this continuing experience as walking
with God (Gen. 5:22, 24). To the peoples in the ages before the coming of Christ, God offered to give them a ―heart of
flesh‖ as a replacement for the ―stony‖ heart which they possessed (Ezek. 11:19; 36:26). God promised to ―write‖ His
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laws on ―their hearts‖ (Jer. 31:33); He promises to do this for us today also (Heb. 8:10; 10:16). The gospel is thus seen
to have been preached in its fullness since the entrance of sin.
12. What steps do the Scriptures identify in conversion?
ANS. a) Repentance (Acts 3:19; Matt. 6:12, 14).
Repentance involves sorrow for sin and a turning from it. When we yield to the Holy Spirit‘s influence and ask God to
give us repentance, our conscience quickens. Conviction brings a growing sense of the righteousness and love of God
to the sinner and by contrast his or her own miserable condition causes the individual to abhor his evil ways. The
sinner longs to be cleansed, to accept the love offered, and to be in harmony with God again. We should come to
Christ just as we are (Jer. 13:23).
b) Confession (Ps. 32:5).
A sense of our unrighteousness and of our need for forgiveness leads us to seek the forgiveness of God. True
repentance of sin always precedes confession (Ps. 34:18). Such confession is always of a specific nature,
acknowledging the very sins which have been committed and, furthermore, the sinner does not seek to excuse the
behaviour (Lev. 5:5; 1 Sam. 12:19; 1 Tim. 1:15; Matt. 6:14). If other people have been wronged, this wrong is first
righted, as far as is possible, before the sinner comes to God seeking forgiveness (Ezek. 33:15; Luke 19:8, 9). If we
confess our sins under these circumstances, Jesus is ―faithful and just to forgive us our sins and to cleanse us from all
unrighteousness‖ (1 John 1:9).
c) Surrender (Luke 14:33).
When we come to God, we will desire to abandon all those things which separate us from Him. We will commit
ourselves fully (and daily) to God, asking Him to lead us at all times. All the strength of our will, too, will be placed
on the side of Christ. We will gladly dedicate our will to God each day (Rom. 2:13).
d) Believe or exercise faith (Mark 11:24).
God invites us to exercise faith that He has accepted our heartfelt confession and that He will prompt us to walk in His
ways and give us strength to overcome (1 Cor. 10:13; Heb. 11:6). As we maintain this faith-relationship day by day,
our faith will grow and our relationship will strengthen (Col. 2:6; Eph. 4:15). The fruits of this faith relationship will
be seen in the life. Love will be seen in action and obedience will spring from this principle (Ps. 40:8; 1 John 4:11;
5:3). We will desire to be obedient to God‘s laws of health, as well as the other aspects of His revealed will. It is only
as we are joined to the Lord that we can glorify Him.
13. What experience are believers admonished to seek daily?
ANS. Paul, under the inspiration of the Holy Spirit, admonishes us to ―die.........‖ (1 Cor. 15:31).
In this text Paul is speaking of dying to self, of gaining daily victories through faith, of having a new experience daily.
One author has put it thus, ―genuine sanctification ... is nothing less than a daily dying to self and daily conformity to
the will of God. Paul‘s sanctification was a daily conflict with self.... His will and his desires daily conflicted with
duty and the will of God. In the plan of not following inclination, he did the will of God, however unpleasant and
crucifying to his nature‖ (White, E.G. 1979. This Day with God, p. 251). As we thus respond to the promptings of the
Holy Spirit, we may be said to experience daily conversion. (Refer to Steps to Christ by Ellen G. White for a full
treatment of the subject.)
God’s Everlasting Covenant
In this section we will:
● Confirm that there has been and will always be only one plan of salvation.
14. If we are joined to the Lord and walk with Him, what does God promise to do for us?
ANS. To save us eternally, so we will not........... (John 3:16).
God‘s plan to rescue the human race was announced in Eden. This plan involved repentance, confession, surrender
and faith in response to the love shown by God. In return, God offered forgiveness and divine power in the life of
respondents, a fact evident in the development of a life filled with the righteous traits of Jesus Christ. Such persons
offer obedient to the Ten Commandments, as a consequence of this relationship based on faith (Rom. 3:31). On the
return of the Saviour in glory, those who have entered into this covenant relationship, through faith, will be saved.
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15. When was the everlasting or new covenant ratified or confirmed?
ANS. The covenant was confirmed at the cross with the ....... of Jesus (Heb. 13:20, 21; 9:16, 17).
God made a covenant with the children of Israel at Mount Sinai, which was confirmed with the blood of animals (this
pointed forward to Christ‘s sacrifice—Heb. 9:18–22). The people promised to keep this covenant (Exod. 24:3).
Unfortunately, as a nation, the Israelites failed to understand or benefit from the plan of salvation, as they failed
generally to exercise faith (Heb. 4:2; Gal. 3:11). This agreement of the people to do God‘s bidding, to obey His
commandments, in their own strength, is termed the ―old covenant‖ in the Scriptures (Gal. 4:21–31). It is indeed
possible for individuals to relate to God‘s plan of salvation in the same manner even today.
16. What do the Scriptures indicate are the tables of the covenant?
ANS. The..... Commandments (Deut. 4:13).
The tables of the testament were placed in the Ark of the Covenant or testament (Deut. 9:9, 10; Num. 10:33; Rev.
11:19). After the covenant was ratified or confirmed by the blood of Christ (on Friday), nothing could be changed
(Gal. 3:15). (This means that Sunday observance is not part of the new covenant; all Sunday-keepers acknowledge
that they are celebrating the resurrection as part of the new covenant.) Indeed, the law of the Lord is proclaimed
perfect in the New Testament (Rom. 7:12), and hence needs no change. Certainly, there is no record of Jesus changing
the law before His death; on the contrary, He declared it unchangeable (Matt. 5:17–19). It is our relationship to this
law that is vital. ―We establish the law‖ through faith (Rom. 3:31). Thank God that the conditions of salvation are
what they always were, righteousness by faith which is evidenced by our obedience through faith (Rev. 12:17; 14:12;
1 John 5:4).
That We May Be One
In this section we will:
● Emphasize that acceptance of Christ day by day brings the spirit of unity into our fellowship as Christians.
17. Jesus prayed for His disciples, those who have entered into a covenant relationship with God. What was the nature
of His request?
ANS. That His disciples might be united or..... (John 17:11, 21).
When the day of Pentecost arrived, we read that the disciples were together (Acts 2:1—Greek word ―homou‖). This
idea of togetherness expressed a broader concept than we would normally attach to the word. Their ―minds, affections,
desires, and wishes, were concentred on one object, every man having the same end in view; and, having but one
desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested—none
unconcerned—none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and
prayer‖ (Clarke, A. 1854. The Holy Bible, Containing the Old and New Testament, with a Commentary and Critical
Notes, vol. V, emphasis in original on Acts 2:1 in comment on the Greek word ―homothumadon‖). The word
―homothumadon‖ occurs in a few ancient manuscripts in Acts 2:1; however, the word occurs elsewhere in Acts (i.e.,
1:14; 2:36; 4:24: 5:12; 8:6; 15:25) allowing this more inclusive idea of togetherness to be suggested. The pioneers of
the Seventh-day Adventist church were burdened to bring about a similar condition among the believers, so that
Christ‘s prayer that they might be ―one as he and the Father are one‖ could be answered. They testified, ―We would
come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ was not
divided‖ (White, E.G. 1892. Advent and Sabbath Review and Herald, vol. 69 (No.30), p. 585; cf. John 17:21; 1 Cor.
1:13). This same experience can be ours today if we approach God earnestly in prayer and Bible study as did the early
disciples.
18. What is necessary in the life of every disciple before unity can be achieved?
ANS. Sanctification must begin and each must ...... continually in an experience with Christ (John 17:17, 19; Eph.
4:15).
God wishes to make us holy or sanctify us. This God promises to do as we depend on Him daily through faith (2 Pet.
1:3, 4). When we come to God in faith asking for the forgiveness of our sins, we are forgiven, we are immediately
justified (counted as though we had never sinned—the penalty of sin is cancelled). As we continue this experience of
faith, asking for power to overcome sin, we are sanctified. Our justification is retained only as we enter into this
continuing experience of sanctification, for the same faith which justifies also sanctifies. A faith which does not
accomplish both aspects of salvation, breaking the penalty as well as the power of sin, is not genuine faith. The Lord
admonishes us to read the inspired word, for this is His chosen avenue of revealing truth to us, of developing our faith
and trust (Rom 10:17). As we search the Scriptures, they reveal to us Jesus Christ, we see the beauty of His character,
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the love of God is revealed (John 5:39; 14:6). The Holy Spirit uses these opportunities to impress truth upon us, to
convict us of sin, to lead us into right paths of thinking (John 16:8, 13). The truth as it is in Jesus Christ is the means
through which sanctification is accomplished. ―There is no sanctification aside from truth,—the word‖ (White, E.G.
1923. Fundamentals of Christian Education, p. 432). We can only be united as we are one with God, as we walk daily
with Him, as we experience daily conversion.
Jesus assures us in the Scriptures that, ―If anyone wants to do His will, he shall know concerning the doctrine, whether
it is from God or whether I speak on My own authority‖ (John 7:17). Added to this promise is the declaration that,
―There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one
baptism; one God and Father of all, who is above all, and through all, and in you all‖ (Eph. 4:4–6). Hence, it is
manifestly impossible to be joined to the Lord and not be joined by common beliefs on major Bible doctrines with our
brethren. Division and confusion in doctrine are indicative of the devil‘s activity. The Scriptures do not speak of unity
in a diversity of beliefs; they speak of unity built on unwavering truths (Matt. 12:25; 1 Cor. 1:113; Eph. 4:13; 6:14).
Unity in diversity is the catch-cry of the New Age movement. One writer has expressed it thus, ―The New Age ideal
seemed a beautiful concept: to have unity in diversity so as to reveal the fullness of God and produce a society of
loving understanding and mutual interdependence. This would be the New Age of love, light, and joy—the kingdom
of heaven on earth‖ (Baron, W. 1990. Deceived by the New Age, p. 105).
19. What blessed results come as we walk as ―prisoner[s] of the Lord‖?
ANS. Humility, meekness, longsuffering, love, peace, faith, hope and ......... of belief (Eph. 4:1–6; 13, 14).
All these qualities and all the gifts given to the Christian come as a consequence of the Spirit taking possession of the
life. When we yield ourselves thus to God, we will be transformed in mind (Rom. 6:16; 12:2). We will be obedient,
through faith, to the principles of God‘s government and to the laws of health of mind and body. Thus, we will be
enabled to bring glory to God!
ANSWERS TO QUESTIONS
1. temple
2. body, temple
3. Glorify
4. noble, lovely
5. wrath
6. sexual, food
7. purpose
8. drinking
9. glory
10. Holy
11. hidden
12. —
13. daily
14. perish
15. blood
16. ten
17. one
18. grow
19. unity
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24. GOD IS THE TEMPLE THEREOF
The story of redemption told in the Bible is a story of love shown by God for fallen men and women. His plans to
associate and communicate with His creatures, fashioned after His likeness, were thwarted by the deceptions of Satan.
Sin brought a separation between mankind and God. However, God in His great love determined to save sinners (a
plan devised in heaven before sin entered). In order to convey more effectively to fallen humanity the nature of His
plan, God initiated the sanctuary system of worship. Through its symbols and ceremonies, important truths about
God‘s way of salvation were taught. God also taught, by means of the earthly sanctuary, important lessons about the
ministry of Christ in the heavenly sanctuary, which will culminate in the rescue of mankind from the presence of sin
and in the destruction of Satan.
In the sanctuary on earth, God‘s presence was manifest. Thus, He conveyed to the worshippers the concept that He
wished to be their constant companion and to transform their lives by His presence. In fact, He wished to dwell in
them through the agency of the Holy Spirit! This could only be accomplished through communing with God through
faith. In this study guide we consider what the Scriptures tell us about the relationship between Christ and the
redeemed in heaven. We will discover in our search that there are many reminders of the sanctuary in heaven. It
teaches important truths relevant for us today.
The New Jerusalem
In this section we will:
● Remind that, in the earth made new, activity is focussed in the New Jerusalem.
1. What city is the capital of the new earth?
ANS. The..... Jerusalem (Rev. 3:12; 21:1, 2).
In the new earth the capital is the New Jerusalem which comes down from heaven. This is a magnificent walled city
of approximately 365000 square kilometres in area (Rev. 21:10–27).
2. Where does this city come to rest?
ANS. At the site of the........ of ........., the place from which our Lord ascended (Zech. 14:4, 5, 9; Acts 1:9–12).
The day when the ―Lord will be King over all the earth‖ is none other than the time of the descent of the New
Jerusalem. At this time, the Mount of Olives, the scene of the Lord‘s sufferings on behalf of mankind, will be the
scene of His eternal triumph (Luke 22:39–48). The Lord descends in the holy city with His saints. This is His third
coming to this earth. Shortly thereafter the wicked dead are raised and make a final assault on the city. Their efforts
come to nought and God pronounces sentence upon them. Every knee then bows admitting to the justice of God. The
wicked, including their leader Satan, are eternally destroyed, and all traces of sin are removed from the earth by fire
(Rev. 20:7–10; Phil. 2:9–11; 2 Pet. 3:10).
3. What other term is given to the New Jerusalem in Scripture?
ANS. The ........, the Lamb‘s wife (Rev. 19:7; 21:2, 9, 10).
The Lamb receives His kingdom (New Jerusalem) after the close of His ministry as High Priest. He is made King just
before the plagues are poured out on the wicked inhabitants of this earth. This occurs just after probation has closed
(Rev. 15:8; 16:1; 17:14). The saints represent the wedding guests (Rev. 19:9).
The Eternal Temple
In this section we will:
● Establish that in the New Jerusalem there is no temple because God will dwell there.
4. Will there be a temple or sanctuary in the New Jerusalem?
ANS. The prophet John records, ―But I saw ... temple in it‖ (Rev. 21:22).
When John saw the New Jerusalem in all its glory, there was ―no temple‖ there. There is at this point in the history of
the universe no need for a sanctuary, heavenly or earthly, because no one will ever sin again (Nah. 1:9; Heb. 9:28).
The plan of salvation has ended. The earthly sanctuary‘s usefulness passed away when Christ completed His sacrifice.
Type had met antitype. Then Christ commenced His ministry in the heavenly sanctuary. The work of investigation of
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the life records of the righteous is the last phase of the High Priest‘s work in the heavenly sanctuary. This work will be
completed before Christ comes; the saints review this great work during the 1000 years which they spend in heaven.
5. Who takes the place of the temple in the New Jerusalem?
ANS. The ―Lord God ............ and the ......‖ (Rev. 21:22).
God is the temple of the New Jerusalem. Sin no longer separates man from God. All traces of sin have been removed
from the universe. The communion which God planned in the beginning is restored (Exod. 25:8). Truly, God now
dwells among mankind in the fullest sense. This desire to dwell with His people is one of the central thoughts taught
by the sanctuary doctrine. The Scripture records, ―He will dwell with them [mankind], and they shall be His people,
and God Himself will be with them and be their God‖ (Rev. 21:3).
Reminders of the Sanctuary
In this section we will:
● Establish links between the earthly sanctuary and some of the principal activities, associations and other features
planned in the New Jerusalem.
6. The outer court surrounded the earthly sanctuary. Here the sacrifices for sin were made. What reminder is there in
the new earth of the infinite sacrifice made by Christ on behalf of humanity?
ANS. The Lamb of God will be in the new earth bearing the........ of the crucifixion (Rev. 21:23; John 20:27–29).
It is a marvellous thought that Christ has taken on humanity for eternity. He is still referred to as ―the Lamb‖. His
glorified body bears the marks of the cruel suffering of the crucifixion throughout eternity as a living memorial to the
sacrifice that God made on mankind‘s behalf. What love is displayed in this very act! Jesus is pictured by John the
Revelator as standing among the seven lampstands (this symbolises His guidance of the Christian church through the
various periods of history till the end of time) as the ―Son of Man‖ (Rev. 1:13). He also comes in the clouds of glory
to reward the righteous as the ―Son of Man‖ (Rev. 14:14).
7. What reminders are there of the ministry of Christ in the holy place?
ANS. a) The holy city has no need of ........, for God is there and fills it with His........ (Rev. 21:23; 22:5).
In the earthly sanctuary, the golden candlesticks were kept continuously burning. The light emanating from them
represented Christ, the light of the world (John 8:12). Now Christ dwells among His people and is a constant source of
light.
b) All nations walk in the light of the ......; they are in His presence (Rev. 21:23, 24).
In the earthly sanctuary, the incense burned continually in the holy place and represented the sweet presence of Jesus.
In heaven Christ associates with His people personally. Those who have emerged victorious from the great time of
trouble, which is the climax in the experience of the faithful (Dan. 12:1), constitute the 144,000 who follow the Lamb.
They will enjoy a special relationship with Him for they are in His presence continually to serve Him (Rev. 14:4;
7:14, 15). The term ―temple‖ used in Revelation 7, verse 15, refers to a place which the 144000 visit and may be a
reference to ―a glorious temple‖ outside the New Jerusalem located on Mount Zion. This is a place which only the
144000 can enter (White, E.G. 1945. Early Writings, p. 19). This temple may well contain many reminders of the
sanctuary both on earth and in heaven.
c) The Lamb of God still functions as the source of life as expressed in such terms as the ―bread of life‖ and the
―Sun of ...................‖(Mal. 4:1,2; John 6:47,48).
In the earthly sanctuary, Christ was represented as the source of life (Lev. 24:5–9; John 6:48) and wisdom and
instruction (Lev. 24:4; John 8:14). The Scriptures quoted in the epistle of John inform us that eternal life and Christ
the ―bread of life‖ are inseparably linked. The Old Testament prophet Malachi likens Christ to the ―Sun of
Righteousness‖ and assures us that the redeemed will ―grow fat like stall-fed calves‖. These texts indicate to us that
the education of the righteous will continue throughout eternity. God is the source of wisdom and knowledge (Job
36:5). The saved will learn from the fountainhead, Jesus Christ (Ps. 136:5). This education begins now as we
experience the salvation of the Lord. As the Psalmist observed, ―Behold, You desire truth in the inward parts, and in
the hidden part You will make me to know wisdom‖ (Ps. 51:6).
8. What reminders are there in heaven of the final aspects of the ministry of Christ in the heavenly sanctuary?
ANS. A great multitude of saints are in heaven who proclaim ―............. belongs to our God‖ (Rev. 7:9, 10).
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Christ‘s final ministry in the heavenly sanctuary represents the last phase of the atonement (judicial) in which the just
demands of the law are shown to be met fully by the death (representing mercy) of Christ (Ps. 85:9,10). Christ has
made final atonement for all who might be benefited by His ministry and for the sins of ignorance which have been
committed (Heb. 9:7; literal translation renders ―sins of ignorance‖—Berry, G.R. 1984. Interlinear Greek-English
New Testament). The curse (sin) and its originator have been forever banished (Rev. 20:10; 22:3). Those who have hid
themselves in Christ by faith are declared forever God‘s children (Rev. 22:11, 14). The trophies of grace in heaven
constitute powerful reminders of Christ‘s second apartment ministry!
9. What symbol of creative and sustaining power is found in the New Jerusalem which reminds us of the earthly
sanctuary?
ANS. The ...... of life (Rev. 22:2).
In the earthly sanctuary the ark of the covenant contained a pot of manna and Aaron‘s rod which budded (Heb. 9:4).
These were symbols in their day of the creative and sustaining power of God. The word of God, the Bible, is also the
―tree of life‖ to us in the present world (The Seventh-day Adventist Bible Commentary 1957, vol. 7, p. 989, E.G. White
comments). Jesus reminds us that in studying the word we come in contact with Him, the source of all life (John 5:39;
6:63). In the earth made new, the tree of life is restored. The tree of life was found in the Garden of Eden (Gen. 2:9).
Only one tree of life is mentioned in the Scriptures, all references to such a tree are prefixed by the definite article
―the‖, which indicates that this tree is the same as that present in the Garden of Eden. It is for ―the healing [service,
nurture or care] of the nations‖ (Rev. 22:2). The tree of life itself points to Christ who is the source of eternal life; God
only has immortality which He gives to the obedient at His coming (1 Cor. 15:51–54).
10. What reminder is there in the New Jerusalem of the everlasting nature of the Ten Commandments given at Sinai
and kept in the earthly sanctuary?
ANS. Love in action is the great principle by which the new earth is guided. The most controverted of the Ten
Commandments, the .........., is honoured in the earth made new (Isa. 65:25; 66:22, 23; Rev. 22:14).
The great controversy between Christ and Satan, which commenced in heaven, centres about God‘s law; it
encapsulates the principles of His kingdom. Now God is love (1 John 4:8) and, since God will dwell with His people
in the earth made new, all those who are there will demonstrate this principle. In that fair land, sin will not arise the
second time (Nah. 1:9). It follows that the principles of the law, which are embodied in the thought of love to God and
to mankind, will be kept in heaven, for God changes not (Mal. 3:6). The Sabbath, which on this earth is the most
controverted of the Ten Commandments, will be kept by all the redeemed hosts.
Those who are privileged to enter through the gates (pearls) into the city have been willingly obedient to God‘s
commandments on this earth. Those outside the walls have delighted in their own ways (Rev. 22:14, 15). The walls, in
a sense, represent God‘s law, for obedience to it ensures liberty within the city walls (James 1:25; 2:10–12). Entrance
to the city is through faith in the Pearl of great price, Jesus Christ (Matt. 13:45, 46; John 10:7, 9).
11. Regarding the physical layout of the New Jerusalem, what reminder does it contain of the earthly sanctuary?
ANS. The city is structured so that the length and breadth are......... (Rev. 21:16).
The most holy place in the earthly sanctuaries was also laid out with the length and breath equal (1 Kings 6:20). In the
most holy place on earth, God‘s presence appeared above the Ark of the Covenant. In the New Jerusalem, God is also
present; no dividing wall now separates Him from the redeemed. Angels were embroidered on the hangings of the
walls in the earthly sanctuary. The redeemed now walk the streets of gold of the holy city with the angels.
12. What additional reminders are there in heaven of the eternal nature of the truths revealed in the earthly sanctuary?
ANS. Associated with the throne of God are the four living creatures and ... elders (Rev. 4:4, 6).
God‘s presence was associated frequently with the ancient sanctuary which Moses built in the wilderness.
Surrounding the sanctuary was the camp of the Israelites arranged under four standards to the four points of the
compass (Judah, Reuben, Ephraim and Dan—Num. 2:2, 3, 10, 18, 25). The four standards borne anciently contained
the face of a lion, a man, an ox, and an eagle according to Jewish tradition. Now the four living creatures in heaven
also have the face of a lion, a man, an ox, and an eagle (Ezek. 1:10). The living creatures in heaven appear to
represent cherubim (Ezek. 10:14, 15, 20).
The 24 elders remind us of the 24 orders of priests set aside in Old Testament times to serve in the sanctuary (1
Chron. 24:4,5; 2 Chron. 31:2). The elders in heaven appear to be individuals ―redeemed‖ from the earth who have
been given special functions there (Rev. 5:8, 9, 10). These special persons could be part of the host of trophies
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released from their graves when Jesus arose from the dead. They subsequently witnessed to His resurrection and were
then taken to heaven (Matt. 27:51–53; Eph. 4:8 RSV). Moses, Elijah and Enoch might conceivably be of their number
(Matt. 17:4). These and the other reminders of the earthly sanctuary found in heaven impress upon our finite minds
the immense importance of the truths of the sanctuary to this present life.
Commemorative Services in the New Earth
In this section we will:
● Remind that some of the services instituted anciently in association with the earthly sanctuary and later in the
Christian church (by Christ) will be continued, perhaps in modified form, in the new earth.
13. What commemorative service will be kept in heaven as a reminder of Christ‘s sacrifice on this earth?
ANS. Concerning the Communion service Jesus said, ―I will not drink of the fruit of the vine ........ the........... of
God comes‖ (Matt. 26:29; Luke 22:16, 18).
The Communion service instituted by Christ points back to the sacrifice made by Christ on Calvary. It also points
forward to the final triumph of God. Jesus said to His earthly disciples, ―I will not drink of this fruit of the vine from
now on until that day when I drink it new with you in My Father‘s kingdom‖. This service reminds us of the sacrifice
that Christ made for each one of us personally. Consequently, it is a time for us to rejoice in His salvation.
14. What service will take place once a month in the new earth?
ANS. All the saved will ―come to ............‖ (Isa. 66:23).
The Scriptures assure us that all the redeemed will gather once a month to worship in a special manner. We might
inquire whether there was an ancient practice performed once a month which casts light on the nature of the service in
which we may expect to participate. In the Old Testament times, the Israelites held special festivities on the first day
of each month. It was a ―day of gladness‖ announced by two silver trumpets (Num. 10:2, 10). The day was a day of
festive meals, a time to visit the prophets (1 Sam. 20:5; 2 Kings 4:23), a day of refraining from ordinary labour (Amos
8:5), and a time of special worship (Num. 28:11–14). The offerings made unto the Lord on this day were sweet savour
offerings. It is instructive to investigate the spiritual meaning of these offerings.
a) The burnt offering used symbolised the complete and unreserved consecration of the worshipper to God. This
great truth was taught by the practice of burning the whole animal, thoroughly washed and eviscerated, on the
altar. This principle also is adduced by the association of the offering with the consecration of Aaron and his sons
and with the taking of the Nazarite vow (Exod. 29:17, 18; Num. 6:14). In its primary sense the offering signified
the perfect offering made by Christ; as the people offered the burnt offering and partook in this festival they
indicated their complete and unreserved acceptance, through faith, of the merits of Christ‘s promised death on
Calvary.
b) The peace offering ―was a communion offering in which God, the priest, and the people partook. It was a
communal meal held in the precincts of the temple, in which joy and happiness prevailed, and the priest and the
people held converse. Jewish literature indicates that ―Every peace offering culminated in a communal meal.‖ The
―communal meal [was] for himself, his family, and also the Levite in his community (Deut. 12:12, 18–19). This
had to take place at the divinely appointed sanctuary ....‖ (Encyclopaedia Judaica, 1971, vol. 14, col. 604).
15. What ordinance will be kept as a reminder of the creation of this universe and its cleansing from sin?
ANS. The........... (Isa. 66:23; Rev. 22:14).
The verse in Isaiah expresses God‘s ideal; it will be realised in heaven when all the redeemed honour all of God‘s
commandments. The Sabbath kept in the new earth is a continuation of the Sabbath memorial given at creation. As in
the original Garden of Eden, so in the Eden restored, God will commune with His people face to face. All will rejoice
in God‘s perfect creation and in the fact that, through the recreative power of the Holy Spirit in the believers here on
this earth (refer Rom. 12:2), the vile characters which they possessed have been transformed, so enabling them to be
given the reward of victors at Christ‘s second coming. Thus the Sabbath will be through eternity a symbol of God‘s
creative ability and re-creative power in the lives of men and women. The Sabbath in the new earth will be full of
deep and abiding meaning for each of the redeemed.
The New Jerusalem, A Place of Eternal Joy
In this section we will:
● Rejoice that the New Jerusalem will be inhabited by real people redeemed from the present earth.
● Rejoice that the redeemed will continually associate with Jesus Christ their Redeemer.
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16. What did Jesus personally promise every true disciple would possess in the New Jerusalem?
ANS. An abode or........... fashioned by the Lord Himself (John 14:2, 3).
God‘s disciples, often maligned and despised and rendered homeless here, will receive an incomparable reward in the
earth made new. The apostle Paul considered these present sufferings ―not worthy to be compared with the glory
which shall be revealed in us‖ (Rom. 8:18).
17. Is the earth made new inhabited by spirits or real people?
ANS. Real people, possessing ............ bodies, will inhabit the new earth, just as real people inhabited the Garden
of Eden in the beginning (Phil. 3:20, 21; Luke 24:36–43).
The Scriptures inform us that the redeemed will possess bodies like the glorious body of their Lord. Christ possessed
flesh and bones and was capable of eating and functioning as a human being. Indeed, in the new earth the fruits of the
tree of life are for the consumption by the righteous once a month (Rev. 22:2). Some have argued, using 1 Corinthians
15, verse 50, that spirit bodies inherit this fair land. However, it must be remembered that this text is given in answer
to the question posed in verse 35. In verses 42 to 45 it is emphasised that the resurrection body is different from the
mortal body which we now possess. The ―flesh and blood‖ or the corrupt mortal bodies which we now possess cannot
exist in heaven. We possess incorruptible, immortal bodies there (1 Cor. 15:52–53).
18. Is it possible for us to conceive of the glories or the activities which God has prepared for those who love Him?
ANS. The mind, uneducated by the Holy Spirit, cannot conceive of the......... God has ............ for those who love
Him (1 Cor. 2:9, 10).
The glories of heaven largely are beyond the dreams and imaginations of mortal man. The apostle Paul is here
drawing our attention to Isaiah 64, verse 4, so joining with the Old Testament writers in proclaiming that the rewards
of the righteous are beyond the capacity of mortal man to grasp fully. Surely, the Lord will give good gifts to His
children both in this world and the world to come (Matt. 7:11).
19. What aspects of our experience here will forever be things of the past?
ANS. Pain, sickness, ........., weeping, and death (Rev. 21:4).
This description is elaborated on in Isaiah chapter 35 which pictures the future glory of Zion when the ―redeemed
shall walk there‖ (v. 9). The saved will come with ―singing, with everlasting joy on their heads. They shall obtain joy
and gladness, and sorrow and sighing will flee away‖ (v. 10).
20. What special privileges await those who have passed through the time of trouble which culminates this earth‘s
history?
ANS. The redeemed from this period are Christ‘s constant companions and have the ―Father‘s ...... ........... on their
foreheads‖ (Rev. 14:1, 4).
Heaven is a place where all will be happy. The redeemed spoken of here are those who have endured the final display
of Satan‘s wrath. These are the 144,000 spoken of in Revelation 7. They have special privileges accorded them as
they have endured such a trial of their faith, as no other group throughout history has ever been called to bear. Let us
plan to be among the redeemed; those dressed in the white robes of Christ‘s righteousness. Whether we are among
those who are called to pass through a time of great trouble or whether we are among those who have passed to their
rest before this period, there will be blessed unity and contentment among the redeemed. The greatest privilege of all
will be to meet with our Lord and Saviour. All the hosts of heaven and the redeemed sing one great anthem of praise
and adoration which fills all heaven with joy (Rev. 5:9–14; 15:3, 4).
Great and marvellous are Your works,
Lord God Almighty!
Just and true are Your ways,
O King of the saints!
Who shall not fear You, O Lord,
and glorify Your name?
For You alone are holy.
For all nations shall come and
worship before You,
For Your judgments have been manifested. (Rev. 15:3, 4).
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ANSWERS TO QUESTIONS
1. New
2. Mount, Olives
3. Bride
4. no
5. Almighty, Lamb
6. marks
7. a) light, glory b) Lamb c) Righteousness
8. salvation
9. tree
10. Sabbath
11. equal
12. twenty four
13. until, kingdom
14. worship
15. Sabbath
16. mansion
17. glorious
18. things, prepared
19. sorrow
20. name, written