The Sanctuary: A Glimpse into the Judgment Hall of God

"Now of the things which we have spoken this is the sum: we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.""For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." Hebrews 8:1,2; 9:24.

Along with the Ten Commandments received on mount Sinai, Moses was also given a second set of laws known as the ceremonial law. Most everyone knows that the Ten Commandments were written on stone by the finger of God, however, the ceremonial law was written by Moses in a book and placed by the side of the ark. (Deuteronomy 31:24-26 ) As the name implies these were laws concerning ceremonies and rituals that would teach the people about the plan of salvation and the coming of the Messiah through the services of an earthly sanctuary.( Galatians 3:24 )

One should never confuse the ceremonial law ("handwriting of ordinances") with the moral law (Ten Commandments). The moral law is changeless and forever, owing its existence to God, for it is the transcript of His character, however, the ceremonial law owed its existence entirely to sin. The Bible very pointedly tells us that "whosoever committeth sin transgresseth also the law: for sin is the transgression of the law"; then where there is no transgression there is no sin and, hence, no need of a redeemer. 1 John 3:4; Romans 4:15; 5:13. It becomes quite clear that if man had never transgressed the moral law he would never have needed a redeemer nor the ceremonial law that pointed to the ministry of Christ as our redeemer. Redeemer from what? From sin and its penalty.

The relationship of the these two laws now becomes quite apparent. The moral law acts as a mirror in which it reflects our defects and our short comings in respect to the perfect character and will of God. The moral law can in no wise excuse or pardon sin. It can only point out sin and condemn the transgressor. "The wages of sin is death..." Where then is the sinner to find the solution to his dilemma? "...but the gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. The sinner is now pointed to the only solution; the ministration of "the Lamb slain from the foundation of the world." And so it is that the ceremonial law was given for this very purpose, to direct the mind of the sinner to the only remedy for their defects; the cross of Calvary.

When Christ came to this world and fulfilled that perfect sacrifice prefigured in the ceremonial law, that law ceased to have a purpose to exist. They that lived before Christ’s first advent, through the ministration of the ceremonial law, were taught to look forward to that wonderful redeeming act upon the cross, but followers of Christ today have the very real thing to look back upon as their hope for salvation. The "shadow of things to come" had met its fulfillment in Christ and was therefore "nailed to the cross" Col. 2:14-17. Type had met anti-type; shadow had met reality.

Though the ceremonial law and its requirements have passed away, that does not mean that a thorough study of its significance could not greatly benefit the Christian believer today. You see, many of the ceremonies that point to Christ’s ministration as our redeemer have yet to be fulfilled and relate to end time events. They tell us where Christ is today and what He is doing for us. They also explain the judgment and events that lead up to His second coming and beyond.

"And the Lord spake unto Moses, saying...let them make me a sanctuary; that I may dwell among them. According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." Exodus 25:1,8,9.

A complete study of the sanctuary and its services would require the writing of many volumes, of which we have neither space nor time, so a brief outline will be all that is needed to understand its significance. We shall begin with its physical description. (See illustrations.)

The earthly sanctuary as described in the book of Exodus, chapters 25 thru 30, consisted of an outer courtyard, a large tent (tabernacle) and various furnishings. The outer courtyard that enclosed the tabernacle was approximately 90 by 180 feet in size. The entrance was on one of the shorter ends and pointed toward the east. There is significance to this, you see, it made sure that when the services began in the morning the worshiper’s backs were to the rising sun, and in the evening as the services concluded the worshiper’s backs were again to the setting sun. Specific provision was made to avoid the pagan practice of worshiping the sun.

Within the courtyard were also the altar of burnt sacrifices and a large brazen laver (wash bowl). It was on this altar that the sin offerings and daily offerings were to take place. The laver was used by the priests to wash themselves before performing the services. This washing represented the washing away of our fleshliness before we

Interior of the Tabernacle

Courtyard and Furnishing

are able to partake of the holy things of God.

At or near the center of the courtyard is the tabernacle, the inside of which is referred to as the sanctuary. The tabernacle was approximately 18 by 55 feet in size, and again the entrance was positioned on one of the short sides that faced the east. In the first apartment, or holy place, were the table of shewbread, the candlestick, or lampstand, and the altar of incense.

"The table of shewbread stood on the north. With its ornamental crown, it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests. On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely crafted flowers, resembling lilies, and the entire thing was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night. Just in front of the veil separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense. Upon this altar the priest was to burn incense every morning and evening; its horns were touched with the blood of the sin offering, and it was sprinkled with blood upon the great Day of Atonement. The fire upon this altar was kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and outside all around the tabernacle.

"Beyond the inner veil was the holy of holies, which was the center of the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. It was made as a depository for the tables of stone, upon which God Himself had inscribed the Ten Commandments. Therefore, it was called the ark of God's testament, or the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel.

"The cover of the sacred chest was called the mercy seat. This was made of one solid piece of gold, and had on it golden cherubim, one standing on each end. One wing of each angel was stretched out upward, while the other was folded over the body (see Ezekiel 1:11) in token of reverence and humility. The position of the cherubim, with their faces turned toward each other, and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God and their interest in the plan of redemption.

"Above the mercy seat was the Shekinah, the manifestation of the divine Presence; and from between the cherubim, God made known His will. Divine messages were sometimes communicated to the high priest by a voice from the cloud. Sometimes a light fell upon the angel at the right, to signify approval or acceptance, or a shadow or cloud rested upon the one at the left to reveal disapproval or rejection.

"The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but above the law was the mercy seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized by the sanctuary service, ‘mercy and truth are met together; righteousness and peace have kissed each other.’ Psalm 85:10.

"No language can describe the glory of the scene presented within the sanctuary--the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second veil the sacred ark, with its mystic cherubim, and above it the holy Shekinah, the visible manifestation of Jehovah's presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man's redemption.

"A period of about half a year was occupied in the building of the tabernacle. When it was completed, Moses examined all the work of the builders, comparing it with the pattern shown him in the mount and the directions he had received from God. ‘As the Lord had commanded, even so had they done it: and Moses blessed them.’ With eager interest the multitudes of Israel crowded around to look upon the sacred structure. While they were contemplating the scene with reverent satisfaction, the pillar of cloud floated over the sanctuary and, descending, enveloped it. ‘And the glory of the Lord filled the tabernacle.’ There was a revealing of the divine majesty, and for a time even Moses could not enter. With deep emotion the people beheld the token that the work of their hands was accepted. There were no loud demonstrations of rejoicing. A solemn awe rested upon all. But the gladness of their hearts welled up in tears of joy, and they murmured low, earnest words of gratitude that God had condescended to abide with them.

"By divine direction the tribe of Levi was set apart for the service of the sanctuary. In the earliest times every man was the priest of his own household. In the days of Abraham the priesthood was regarded as the birthright of the eldest son. Now, instead of the first-born of all Israel, the Lord accepted the tribe of Levi for the work of the sanctuary. By this signal honor He manifested His approval of their fidelity, both in adhering to His service and in executing His judgments when Israel apostatized in the worship of the golden calf. The priesthood, however, was restricted to the family of Aaron. Aaron and his sons alone were permitted to minister before the Lord; the rest of the tribe were entrusted with the charge of the tabernacle and its furniture, and they were to attend to the needs of the priests in their ministration, but they were not to sacrifice, to burn incense, or to see the holy things till they were covered.

"In accordance with their office, a special dress was appointed for the priests. ‘Thou shalt make holy garments for Aaron thy brother, for glory and for beauty,’ was the divine direction to Moses. The robe of the common priest was of white linen, and woven in one piece. It extended nearly to the feet and was confined about the waist by a white linen girdle embroidered in blue, purple, and red. A linen turban, or miter, completed his outer costume. Moses at the burning bush was directed to put off his sandals, for the ground whereon he stood was holy. So the priests were not to enter the sanctuary with shoes upon their feet. Particles of dust cleaving to them would desecrate the holy place. They were to leave their shoes in the court before entering the sanctuary, and also to wash both their hands and their feet before ministering in the tabernacle or at the altar of burnt offering. Thus was constantly taught the lesson that all defilement must be put away from those who would approach into the presence of God.

"The garments of the high priest were of costly material and beautiful workmanship, befitting his exalted station. In addition to the linen dress of the common priest, he wore a robe of blue, also woven in one piece. Around the skirt it was ornamented with golden bells, and pomegranates of blue, purple, and scarlet. Outside of this was the ephod, a shorter garment of gold, blue, purple, scarlet, and white. It was confined by a girdle of the same colors, beautifully wrought. The ephod was sleeveless, and on its gold-embroidered shoulder pieces were set two onyx stones, bearing the names of the twelve tribes of Israel.

"Over the ephod was the breastplate, the most sacred of the priestly vestments. This was of the same material as the ephod. It was in the form of a square, measuring a span, and was suspended from the shoulders by a cord of blue from golden rings. The border was formed of a variety of precious stones, the same that form the twelve foundations of the City of God. Within the border were twelve stones set in gold, arranged in rows of four, and, like those in the shoulder pieces, engraved with the names of the tribes. The Lord's direction was, ‘Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.’ Exodus 28:29. So Christ, the great High Priest, pleading His blood before the Father in the sinner's behalf, bears upon His heart the name of every repentant, believing soul. Says the psalmist, ‘I am poor and needy; yet the Lord thinketh upon me.’ Psalm 40:17.

"At the right and left of the breastplate were two large stones of great brilliancy. These were known as the Urim and Thummim. By them the will of God was made known through the high priest. When questions were brought for decision before the Lord, a halo of light encircling the precious stone at the right was a token of the divine consent or approval, while a cloud shadowing the stone at the left was an evidence of denial or disapproval.

"The miter of the high priest consisted of the white linen turban, having attached to it by a lace of blue, a gold plate bearing the inscription, ‘Holiness to Jehovah.’ Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His worship, and the purity required of those who came into His presence.

" Not only the sanctuary itself, but the ministration of the priests, was to ‘serve unto the example and shadow of heavenly things.’ Hebrews 8:5. Thus it was of great importance; and the Lord, through Moses, gave the most definite and explicit instruction concerning every point of this typical service. The ministration of the sanctuary consisted of two divisions, a daily and a yearly service. The daily service was performed at the altar of burnt offering in the court of the tabernacle and in the holy place; while the yearly service was in the most holy.

"No mortal eye but that of the high priest was to look upon the inner apartment of the sanctuary. Only once a year could the priest enter there, and that after the most careful and solemn preparation. With trembling he went in before God, and the people in reverent silence awaited his return, their hearts uplifted in earnest prayer for the divine blessing. Before the mercy seat the high priest made the atonement for Israel; and in the cloud of glory, God met with him. His stay here beyond the accustomed time filled them with fear, lest because of their sins or his own he had been slain by the glory of the Lord." Patriarchs and Prophets, pp. 348-352.

"The daily service consisted of the morning and evening burnt offering, the offering of sweet incense on the golden altar, and the special offerings for individual sins. And there were also offerings for sabbaths, new moons, and special feasts.

"Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ. God expressly directed that every offering presented for the service of the sanctuary should be ‘without blemish.’ Exodus 12:5. The priests were to examine all animals brought as a sacrifice, and were to reject every one in which a defect was discovered. Only an offering ‘without blemish’ could be a symbol of His perfect purity who was to offer Himself as ‘a lamb without blemish and without spot.’ 1 Peter 1:19. The apostle Paul points to these sacrifices as an illustration of what the followers of Christ are to become. He says, ‘I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.’ Romans 12:1. We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer. Those who love Him with all the heart, will desire to give Him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will.

"In the offering of incense the priest was brought more directly into the presence of God than in any other act of the daily ministration. As the inner veil of the sanctuary did not extend to the top of the building, the glory of God, which was manifested above the mercy seat, was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the cloud of incense arose, the divine glory descended upon 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. As in that typical service the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above. ‘And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.’ Rev. 8:4.

"The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God. Before the veil of the most holy place was an altar of perpetual intercession, before the holy, an altar of continual atonement. By blood and by incense God was to be approached--symbols pointing to the great Mediator, through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant, believing soul.

"As the priests morning and evening entered the holy place at the time of incense, the daily sacrifice was ready to be offered upon the altar in the court without. This was a time of intense interest to the worshipers who assembled at the tabernacle. Before entering into the presence of God through the ministration of the priest, they were to engage in earnest searching of heart and confession of sin. They united in silent prayer, with their faces toward the holy place. Thus their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice. The hours appointed for the morning and the evening sacrifice were regarded as sacred, and they came to be observed as the set time for worship throughout the Jewish nation. And when in later times the Jews were scattered as captives in distant lands, they still at the appointed hour turned their faces toward Jerusalem and offered up their petitions to the God of Israel. In this custom Christians have an example for morning and evening prayer. While God condemns a mere round of ceremonies, without the spirit of worship, He looks with great pleasure upon those who love Him, bowing morning and evening to seek pardon for sins committed and to present their requests for needed blessings.

"The shewbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called shewbread, or ‘bread of the presence,’ because it was ever before the face of the Lord. It was an acknowledgment of man's dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ. God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings. Both the manna and the shewbread pointed to Christ, the living Bread, who is ever in the presence of God for us. He Himself said, ‘I am the living Bread which came down from heaven.’ John 6:48-51. Frankincense was placed upon the loaves, alluding to Christ’s burial. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God..

"The most important part of the daily ministration was the service performed in behalf of individuals. (See Leviticus 4) The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim's head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, ‘God hath given it you to bear the iniquity of the congregation.’ Leviticus 10:17. Both ceremonies alike symbolized the transfer of the sin from the penitent to Christ and then into the sanctuary.

"Such was the work that went on day by day throughout the year. The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to ‘cleanse it, and hallow it from the uncleanness of the children of Israel.’ Leviticus 16:19.

"Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work performed there completed the yearly round of ministration. (Leviticus 16)

"On the Day of Atonement two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, ‘one lot for the Lord, and the other lot for the scapegoat.’ The goat upon which the first lot fell was to be slain as a sin offering for the people [Christ’s sacrifice at Calvary]. And the priest was to bring his blood within the veil, and sprinkle it upon the mercy seat [the application of Christ’s blood in our behalf]. ‘And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgression in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.’

"‘And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat [Satan], and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities into a land not inhabited.’ Not until the goat had been thus sent away did the people regard themselves as freed from the burden of their sins. Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.

"Important truths concerning the atonement were taught to the people by this yearly service. In the sin offerings presented during the year, a substitute had been accepted in the sinner's stead; but the blood of the victim had not made full atonement for the sin. It had only provided a means by which the sin was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed the guilt of his transgression, and expressed his faith in Him who was to take away the sin of the world; but he was not entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood and sprinkled it upon the mercy seat, above the tables of the law. Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest [representing Christ] took the sins upon himself, and, leaving the sanctuary, he bore with him the burden of Israel's guilt. At the door of the tabernacle he laid his hands upon the head of the scapegoat and confessed over him ‘all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.’ And as the goat bearing these sins was sent away, they were, with him, regarded as forever separated from the people. Such was the service performed ‘unto the example and shadow of heavenly things.’ Hebrews 8:5.

"As has been stated, the earthly sanctuary was built by Moses according to the pattern shown him in the mount. It was ‘a figure for the time then present, in which were offered both gifts and sacrifices;’ its two holy places were ‘patterns of things in the heavens;’ Christ, our great High Priest, is ‘a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.’ Hebrews 9:9, 23; 8:2. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there ‘seven lamps of fire burning before the throne.’ He saw an angel ‘having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.’ Revelation 4:5; 8:3. Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the ‘seven lamps of fire’ and the ‘golden altar’ represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, ‘the temple of God was opened’ (Revelation 11:19), and he looked within the inner veil, upon the holy of holies. Here he beheld ‘the ark of His testament’ (Revelation 11:19), represented by the sacred chest constructed by Moses to contain the law of God.

"Moses made the earthly sanctuary, ‘according to the fashion that he had seen.’ Paul declares that ‘the tabernacle, and all the vessels of the ministry,’ when completed, were ‘the patterns of things in the heavens.’ Acts 7:44; Hebrews 9:21, 23. And John says that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy.

"The heavenly temple, the abiding place of the King of kings, where ‘thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him’ (Daniel 7:10), that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration--no earthly structure could represent its vastness and its glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man's redemption were to be taught by the earthly sanctuary and its services.

"After His ascension, our Saviour was to begin His work as our High Priest. Says Paul, ‘Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ Hebrews 9:24. As Christ's ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary, so the typical ministration consisted of two divisions, the daily and the yearly service, and to each a department of the tabernacle was devoted.

"As Christ at His ascension appeared in the presence of God to plead His blood in behalf of penitent believers, so the priest in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner's behalf.

"The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the heavenly sanctuary until the final atonement; likewise in the type the blood of the sin offering removed the sin from the penitent, but it rested in the earthly sanctuary until the Day of Atonement.

"In the great day of final award, the dead are to be ‘judged out of those things which were written in the books, according to their works.’ Revelation 20:12. Then by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type, this great work of atonement, or blotting out of sins, was represented by the services of the Day of Atonement--the cleansing of the earthly sanctuary, which was accomplished by the removal, by virtue of the blood of the sin offering [Christ], of the sins [our sins] by which it had been polluted.

"As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven, no more to be remembered or come into mind, so in the type they were borne away into the wilderness, forever separated from the congregation.

"Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ's work for the redemption of men and the purification of the universe from sin will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scapegoat.

"Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ's death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners." Patriarch and Prophets, PP. 352-358.