THE SANCTUARY IN HEAVEN

THE writer of the epistle to the Hebrews refers to the 5=tuary on earth as the sanctuary of the old
covenant. Hebrews 9:1. In detail he has mentioned the structure and some of the furnishings of this
“worldly sanctuary” thus:
“There was a tabernacle made; the first, wherein was the candlestick, and the table, and the show
bread; which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of
all. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was
the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant. And over it the
cherubim of glory shadowing the mercy seat; of which we cannot now speak particularly. Now when these
things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of
God. But into the second went the high priest alone once every year, not without blood, which he offered f
or himself, and for the errors of the people. The Holy Ghost this signifying, that the way into the holiest of
all was not yet made manifest, while as the first tabernacle was yet standing. Which was a figure for the
time then present, in which were offered both gifts and sacrifices, that could not make him that did the
service perfect, as pertaining to the conscience. Which stood only in meats and drinks, and divers washings,
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and carnal ordinances, imposed on them until the time of reformation.” Hebrews 9:2-10.
In this way he shows that the service of the earthly sanctuary was imperfect, and was intended to
serve only for a limited time. At the expiration of that time, a change was to be made which would bring
the service of the sanctuary of the old covenant to an end, and usher in the service of a “greater and more
perfect tabernacle!” Observe this in the next two verses: “But Christ being come a high priest of good
things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this
building. Neither by the blood of goats and calves, but by His own blood He entered in once into the holy
place, having obtained eternal redemption for us.”
This greater and more perfect tabernacle is the one from which the sanctuary of the old covenant
was patterned; for the whole idea of building a sanctuary on earth came from the Lord, and He expressly
enjoined Moses to build it according to the pattern shown him. This pattern was that of the heavenly
tabernacle, and we find it to be so stated in words of plainest import:
“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 you make it.”
Exodus 25:8, 9.
That the sanctuary on earth and its furnishings were a copy of those in heaven, is made quite clear
in the epistle to the Hebrews: “It was therefore necessary that the Patterns of things in the heavens should
be purified with these. But, the heavenly things themselves with better sacrifices than these. 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 9:23, 24. Goodspeed, in translating this passage,
uses words that make it even clearer that the tabernacle after which the earthly sanctuary’ was patterned, is
in heaven. His translation of this scripture reads as follows:
“BY such means, therefore, these things that were only copied from the originals in heaven had to
be purified, but the heavenly originals themselves required far better sacrifices than these. For it was not a
sanctuary made by human hands and only copied after the true one, that Christ entered, but He went into
heaven itself, in order to appear now on our behalf in the very presence of God.”
It should be observed that this greater and more perfect tabernacle in heaven has “holy places.”
Verse 24. It was made by the Lord Himself, and not by man. Hebrews 8:2. It has a priesthood. Hebrews
7:12-24. This priesthood ministers in this true tabernacle in heaven, with the blood of the antitypical
sacrifice which was shed for all men on Calvary. Hebrews 8:1,2; 9:11,12.
This sanctuary in heaven is referred to in the book of Revelation as the temple of God. In the
temple John saw “the ark of His testament.” the altar of incense, a golden censer. Revelation 11:19; 8:1
This sanctuary in heaven, too, is to be both trodden underfoot and cleansed from the transgressions
of the people.
These latter two most interesting features are brought to our notice in the vision of Daniel the
prophet, with words, not his own, but which were uttered by supernatural beings. One saint was heard
speaking to another, asking, “How long shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?” Another saint
was heard to reply, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Daniel 8:13, 14.
It has already has been shown that the end of this period of 2300 prophetic days was in the autumn
of 1844 A. D. The treading ‘ of the host underfoot began far back in pagan times. It ended when papal
supremacy ended. This quite generally is conceded to be in 1798 AD. Thus it is seen that the treading of the
host underfoot had already been accomplished before the 2300 days reached their end. The answer of the
saint, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” directs our
attention to the beginning of the work of judgment in heaven at the end of that period. That work will
forever end the controversy between righteousness and sin, and will set at rest every question relating to the
ultimate of all evil. This feature of Christ’s priestly service, which began in heaven in 1844 AD, was
definitely prefigured in the earthly sanctuary by the solemn work of atonement in the most holy place.
But it must, not be understood that the atoning acts of our Lord were confined to His great
achievement for us on the cross and in the judgment. Indeed, a vast and continuous service of atonement
has been in process in the first apartment of the heavenly sanctuary during all the years since Christ “by His
own blood . . . entered in once into the holy place, having obtained eternal redemption for us!” Hebrews
9:12. By reconciling us to Himself by the death of Christ, God has made it possible for us, by faith in what
He has already wrought for us in Christ, to accept as ours that which He has accomplished for us and thus
to receive atonement for our sins.
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Complete provision for atonement has been made for every soul. God has done His part. The
Sacrifice has been slain. The Priest is at the altar. The offering of blood has been made. The service of
priestly mediation is in progress. Yet while all this is so, no soul will ever be helped by this provision
unless he is willing to accept the benefits of the atonement, and thus to do his part to make them vitally his
own. In the type, that represented such attitude and action of the individual sinner had to do with service at
the altar and in the first apartment of the sanctuary. This all was precedent to the special service of the Day
of Atonement in the inner apartment of the sanctuary. Not one feature of all this part of the typical service
was ever attempted without blood, and never was it undertaken before the sacrifice was slain.
In the antitypical service this is the feature of His ministry upon which Christ entered with His
own blood after His ascension, precedent to judgment. The work of judgment, itself a feature of the work of
atonement wrought in the inner apartment of the heavenly sanctuary, sets the seal forever on the atoning
acts which have been wrought by the Priest in behalf of individuals in the holy place. As men have been
made holy through the ministry of the blood of the atonement by the priest in the first apartment of the
sanctuary, the judgment decrees that they shall remain holy. As men have rejected the atonement and
continued in sin, so the judgment decrees that they must remain filthy. The work done in our behalf by the
High Priest in the holy place is thus confirmed and scaled by that which, is done in the most holy place.
Thus we see that the eternal destiny of the individual hinges on the attitude that he takes toward the atoning
work of Christ, first on the cross as a sacrifice and next in the holy place of the heavenly sanctuary as
Mediator in our behalf. The blotting out of sins and the blotting out of names in the judgment are in
absolute harmony with the results of priestly mediation accomplished in the holy place.
Therefore it is of necessity that there be a priestly work of atonement for penitent sinners in the
holy place before the judgment shall forever seal their condition. It is also of necessity that this shall be
accomplished after the Sacrifice has been slain, for it is a work of putting away sin, and “without shedding
of blood is no remission.” Hebrews 9:22.
These succeeding features of the atoning work of Christ are definitely fixed in their relation one to
the other as parts of a great and perfect whole, and are dependent one upon the other. First, the incarnation
of Christ, which made it possible for Him to die for our sins. Next the death of Christ on Calvary, which
paid the penalty for our sins. Next His resurrection, by which His priestly mediation was made possible.
Next, His priesthood, by which all that was accomplished by His death, and purposed for us in His death, is
obtained for us individually.
The accomplishment of each part of Christ’s ministry for us has made possible the next, and has
pledged its performance. His birth as the Babe of Bethlehem made possible and pledged His death on
Calvary. His death on the cross made possible and pledged His resurrection from the grave. His
resurrection made possible and pledged His priesthood. His priesthood .makes necessary and pledges the
judgment. The judgment makes necessary and pledges His second advent. His second advent brings us the
immortality and inheritance of the eternal promise.
Bethlehem was the place of His incarnation. Calvary was the place of His death on the cross.
Joseph’s new tomb was the place of His resurrection, where He burst the bands of death. The sanctuary in
heaven is the place of His priesthood. The most holy place of the heavenly sanctuary is the place of the
judgment. After that He will be seen coming in the clouds with power and great glory.
The time of His birth, death, and resurrection were all foretold. The time, too, when He would
enter upon the closing phase of His priestly ministry was definitely marked in prophecy. But of the day and
hour of His Second Coming knows no man, not even the angels. But this we do know, that as the judgment
shall leave us, so shall the second advent find us, if filthy, then filthy; if holy, then holy. If in the judgment
our hope has been found to be set on the living God, then at the Second Coming of Christ it will still be set
on Him as Savior of them that believe. Though the hour is late, mercy still lingers. Therefore “having
boldness to enter into the holiest by the blood of Jesus, and having a High Priest over the house of God; let
us draw near with a true heart in full assurance of faith.” And “let us have grace, whereby we may serve
God acceptably with reverence and godly fear!” Hebrews 8:19-22; 12:28.
THE MOST HOLY PLACE
IN the great controversy between Christ and Satan, the holiness of God is one of the matters in
dispute. This, therefore, is one of the most important of the many things that God has purposed shall be
made manifest by His great work of atonement
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In the temptation in Eden this was the very thing that the devil so treacherously assailed. Speaking
through the serpent to Eve, he said: “Yea, hath God said, You shall not eat of every tree of the garden? And
the woman said unto the serpent, We may eat of the fruit of the trees of the garden. But of the fruit of the
tree which is in the midst of the garden, God hath said, You shall not eat of it, neither shall you touch it, lest
you die. And the serpent said unto the woman, You shall not surely die: for God does know that in the day
you eat thereof, then your eyes shall be opened, and you shall be as gods, knowing good and evil.” Genesis
3:1-5.
The matters in question in this dialogue were the truthfulness and the holiness of God. God had
said, “In the day that thou eats thereof thou shall surely die.” Genesis 2:17. Satan declared “You shall not
surely die: for God does know that in the day you eat thereof, then your eyes shall be opened, and you shall
be as gods, knowing good and evil.” Satan thus declared as truth precisely the opposite of what God had
said, and thus the holiness of God was definitely challenged. It was by belief of this charge against God by
Adam and Eve that sin entered the human heart, and brought death upon all men.
From the moment that man first questioned God’s holiness, necessity has been laid upon the Lord
to manifest to His creatures that He is righteous in all His ways. The whole plan of salvation is intended to
make this manifest, and through that manifestation to make a second uprising of sin impossible.
Consequently the great central features of that plan must he expected to reveal clearly the holiness
of the Lord, and indeed, to make it so very manifest to all that it can never again be called in question.
This being so, the place and the means by which this is accomplished surely should be regarded as
most holy. At every step in the unfolding of God’s purpose to save man from the ruin of sin, new
revelations of His character have been given. More and yet more clearly the justice and mercy and
goodness of God have been revealed. More and yet more, too, has the real character of Satan, His accuser,
been unveiled. But it was not until the death of Christ that the character of Satan was fully revealed. “The
arch apostate had so clothed himself with deception that even holy beings had not understood his
principles. They had not clearly seen the nature of his rebellion.” – “The Desire of Ages,” p. 758.
From the moment that Jesus came into the world, Satan’s hellish power was bent upon His
destruction. But at the cross of Calvary “his disguise was torn away!” On the other -hand, the love of God
in Christ is seen to be stronger than death.
Since His ascension to heaven, Jesus has been ministering in behalf of penitent sinners in priestly
mediation. The basis of this ministry is the blood that He shed for all men on the cross of Calvary. This
priestly mediation will be brought to its conclusion by His work in the most holy place of the heavenly
sanctuary. By it he that has been justified by Christ will be made eternally just, and he that has chosen to be
unjust will remain eternally unjust. It is there, in the most holy place, that the goodness, justice, truth,
mercy, love, and holiness of God will be most fully revealed in the completeness of His dealings with His
creatures. With results that the judgment has irrevocably fixed, the holiness of God’s character there will be
put beyond question forever. This being so, is it unreasonable to conclude that the place where such a vital
feature of the great controversy is forever settled shall for that reason be called “the most holy place”?
The testimony of those most intimately and most effectively influenced by the work that our great,
High Priest does in the most holy place, is recorded in Revelation 15:24. Observe the words by which these
saved ones express themselves in song: “Great and marvelous are Thy works, Lord God Almighty; just and
true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? For Thou
only art holy: for Thy judgments are made manifest.”
The holiness of God, then, is a settled fact, and that great fact has been forever established in the
confidence of God’s creatures by its manifestation in the judgments of God. It affords ample reason for
fearing the Lord and glorifying Him.
Some have claimed that “it was the immediate presence of God, as manifested in the holy
Shekinah, that constituted the inner apartment of the earthly sanctuary the most holy place. And that
consequently, when, at the time of His ascension the Lord Jesus sat down at the right hand of God, thus
‘appearing in the presence of God for us,’ He entered the most holy place of the heavenly sanctuary.” For,
it is argued, “there can he no place in heaven more holy than the place of the unveiled, presence of
Almighty God.”
Most certainly God’s immediate presence makes a place holy. Without question His immediate
presence made the inner apartment of the earthly sanctuary “most holy!’ But to claim that He was limited to
this as a sole reason for naming that apartment the “most holy,” is claiming too much. The inherent holiness
of God’s person hallows every place where He is, pleased to be. But to claim that this fact excludes Him
from making any particular place or thing “most holy,” and from requiring His creatures so to regard it, and
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that from considerations that have to do with service and associations as well as with His presence, is
evidently wrong.
Observe that by His own will and act He has made other things of the earthly sanctuary “most
holy.” The altar of burnt offerings was made “most holy,” and is so referred to in Exodus 40:10.
The altar of incense is spoken of as being “most holy.” Exodus 30:10. The perfume of the incense
was made “most holy.” Verse 36. The remnant of the meat offering was made “most holy.” Leviticus 23.
The sin offering was “most holy.” Leviticus 6:25. The trespass offering was “most holy.” Leviticus 7:1.
The cakes of fine flour were “most holy.” Leviticus 24:9. Every devoted thing was “most holy. Leviticus
27:28.
These all were made most holy and called most holy by the Lord because of their part in and
association with the holy service of the sanctuary.
Why, then, must it be understood that the inner apartment of the sanctuary was most holy for the
one reason only-that the presence of God was there unveiled? Of course the presence of God in the most
holy place makes it most holy, but when all these other things connected with the sanctuary service also
have been made most holy by their use and by God’s having called them most holy, and not because they
are where His “immediate unveiled presence” is, dare we allow a theory of there being but one way
whereby a place becomes most holy, and that a fixed, automatic way, to change our belief of vital, lifegiving
truth?
In the most holy place in the sanctuary in heaven the work of investigative judgment is performed.
By that work God’s holiness will have been made so clearly manifest to His creatures that it will never
again be questioned. In view of this it is wholly reasonable to conclude that the Place where such a work is
wrought should be made by the Lord the most holy place. Surely the place where a work is completed that
puts the holiness of God forever beyond question, is a most holy place. Why, then, should not God name it
the most holy place, and require it to be so regarded, even in heaven, where every place is hallowed by His
presence?
With the prophetic utterances of God’s word as to the time when the judgment should begin, and
with the typical sequence of services in the sanctuary on earth, it is impossible to harmonize the theory that
Christ entered the most holy place of the heavenly sanctuary at His ascension. A number of scriptures
clearly teach that He must perform acts of priestly service preparatory to the beginning of judgment. This,
too, is required in the antitype by the full round of service throughout the year in the earthly sanctuary, for
that service was unto the example and shadow of heavenly things.
Believing that Christ’s priestly service began after the sacrifice of Himself (Hebrews 8:3), and
could not begin before, the conclusion is unavoidable that His ministry in heaven began after His ascension,
in the first apartment of the sanctuary, and not in the most holy place. No man therefore should, conclude
arbitrarily that because Christ appeared in the presence of God for us, He must then have begun His priestly
ministry in the most holy place of the sanctuary. Indeed, the very verse of the Scriptures which tells us that
He appeared in the presence of God for us, also informs us that it was heaven that He had entered. Heaven,
however, is not the sanctuary. The sanctuary is in heaven. That which is in heaven can at most be but a part
of heaven. We build a room inside a house. The room is not the house. It is a part of the house only, and is
in the house. We may enter the house without necessarily entering the room, but we cannot enter the room
without having entered the house. Thus Christ entered heaven, and being in heaven He is in the unveiled
presence of the Father. His being in heaven, and consequently in the presence of God, should not be
understood to mean either that heaven is the sanctuary, or that He went into the most holy place of the
sanctuary when He entered heaven to appear in the presence of God for us.
For “Christ being come a high priest of good things to come, by a greater and more perfect
tabernacle, not made with hands, that is to say, not of this building. Neither by the blood of goats and
calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for
us.” Hebrews 9:11,12. “Seeing then that we have a great High Priest, that is Passed into the heavens, Jesus
the Son of God, let us hold fast our profession,” and “let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need!” Hebrews 4:14,16.
Having therefore a High Priest who has entered the sanctuary in heaven and there is ministering
His own blood in our behalf, “let us draw near with a true heart in full assurance of faith,” and “let us hold
fast the profession of our faith.” “For we are made partakers of Christ, if we hold the beginning of
our confidence steadfast unto the end.” Hebrews 10:22, 23; 3:14,