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Looking Unto Jesus

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    17 CLEANSING OF THE HEAVENLY SANCTUARY

    A PORTION of the evidence was presented in the preceding chapter to show that our sins are transferred to the heavenly sanctuary through the blood of Christ. This is still further confirmed by 1 Peter 2:24: “Who [Christ] his own self bare our sins in his own body on the tree.” On the cross, Christ bore our sins as a sacrifice. In this sense he bears them at no other time or place. Here he was set forth as “the Lamb of God, that taketh [margin, beareth] away the sin of the world.” John 1:29. Here he was offered as the “propitiation for the sins of the whole world.” But how much is implied in these expressions, that he bore our sins on the tree, and that he is the Lamb that taketh away the sin of the world? - Simply that there a sacrifice was provided, the merit of which was sufficient to avail with God to cancel the guilt of the entire world; that here an offering was given, upon which all who would, might lay their sins. But if none had come or should come to Christ, his offering would have been in vain. Whether or not his sacrifice shall be of benefit in any individual case, depends on the action of that individual himself.LUJ 143.1

    Although the way the individual is now to come to Christ has been already referred to, it is a point of so great moment, that the reader will allow a brief recapitulation, and pardon the subject if it is presented “line upon line; precept upon precept: here a little and there a little,” as its intrinsic importance makes it proper that it be treated.LUJ 143.2

    Having provided the sacrifice, Christ commences his work as priest in the sanctuary above, and the invitation is sent abroad to all the world, Come unto me for pardon and everlasting life. The way of our coming is described in Acts 20:21: “Repentance toward God, and faith toward our Lord Jesus Christ.” We confess our sins to God through Christ as our sacrifice. As the penitent in the former dispensation laid his sins upon his victim by confessing over him his transgressions, so we lay our sins upon Christ by confessing them to God through him. Thus the confession and offering of the sinner of old finds its antitype in our confession of sin to God through Christ. By the Mosaic offering, the sin was borne into the earthly sanctuary; by faith in Christ as our offering, and by our confessions through him, we transfer our sins to the sanctuary in heaven, where he ministers for us. Thus the Lord carries forward the great work which he commenced when he bore the sins of the world at his death, by pleading the cause of penitent sinners through his blood shed in their behalf. And thus there is in this dispensation, as in the former, a transfer of sins; there in figure, here in fact. There is nothing strange or fanciful in this. Every one can easily understand it. Such was the service of the type, which was a “shadow” of the heavenly things; and such, therefore, is the heavenly ministration itself.LUJ 144.1

    As, in the case of sins transferred to the earthly tabernacle, the question arose, What became of those sins? we have here the same question to answer respecting the sins transferred through Christ to the heavenly sanctuary: What is to become of these sins? Do they remain there forever? - No: they will be removed, just as they were in the type; for the heavenly sanctuary is to be “cleansed” even as was the earthly.LUJ 144.2

    But it is at once objected that this application cannot be correct, and this cannot refer to any sanctuary in heaven; for there is nothing there that needs cleansing; nothing there impure, to which such language can apply. And in some minds this molehill becomes magnified into a mountain, which they forever try in vain to surmount, and which eclipses from their view all the strength of proof and array of evidence which may be brought upon this question from any other quarter.LUJ 145.1

    It is not strange that upon the first introduction of this subject, this thought should arise as a seeming objection. But it can, upon a little reflection, be fairly met, and fully disposed of. Let it be noted that this cleansing is not a cleansing from any physical impurities. It is not accomplished with water, soap, sand, mops, and brushes. It is a cleansing accomplished with blood. But the use of blood is for the sake of “remission” or forgiveness of sin, nothing else; hence the cleansing is a cleansing from sin; and Paul testifies that such a cleansing does pertain to both the earthly and the heavenly building. Let the reader weigh slowly and carefully every word of the apostle’s testimony on this point. He says (Hebrews 9:22, 23): “And almost all things are by the law purged [or cleansed] with blood; and without shedding of blood is no remission. 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.” Let these texts be paraphrased to express more fully the meaning of the language: “Almost all things are, according to the law, to be cleansed with blood; for without shedding of blood is no remission. For this reason, it was necessary that the earthly sanctuary (the PICTURE AND TEXT
    pattern of the heavenly sanctuary) should be purified or cleansed with the blood of these earthly sacrifices (the blood of animals, verse 19), and it was necessary, for the very same reason, that the heavenly sanctuary itself should be cleansed; but this must be with blood which is better, or of more value, than the blood of animals; it must be even with the precious blood of Christ himself.”
    LUJ 145.2

    It is confidently submitted to every one capable of understanding the meaning of language, that this is the exact idea which Paul here expresses; and this being so, Paul affirms in the clearest manner that the sanctuary in heaven must be cleansed. Consistent or inconsistent, this is what the apostle says; and those who take exception to his statements, must settle the matter with him.LUJ 146.1

    That sins are transferred to the heavenly sanctuary is evident from the fact that there exists a necessity for its cleansing; and there can be nothing here but the presence of sin to render such a work necessary. We look to the type. A work of cleansing the sanctuary was performed every year in the most solemn manner by divine appointment. Why was this? What was there to render the cleansing of that sanctuary necessary? Into the most holy no man entered but the high priest, and he but once a year. In a place so sacredly guarded, could there have been anything physically impure? - By no means. And yet that sanctuary, the most holy place, as well as the holy place, had to be cleansed. Again we ask the reader, and especially any one who objects to the views here presented, to ponder well the question, Why? But one answer can be returned. The sins of the people were represented there; and from their presence it must be purified. And this work of cleansing, as we have seen, was not a purification from material uncleanness, but simply a ceremony by which imputed sins were removed and borne away forever.LUJ 146.2

    So in the antitype. There is nothing literally impure or unclean in the heavenly sanctuary. But the sins of all those who have sought pardon through the merits of Jesus have been transferred there; and these must be removed. This is its cleansing. No other is brought to view. In reference to no other act is the expression, “cleansing of the sanctuary,” ever used. No mind can fail to understand this, and no one need to revolt at the idea.LUJ 147.1

    Paul’s testimony in Hebrews 9:22-24, which forever settles this point, has already been presented. We scarcely need repeat that the burden of Paul’s argument is “remission,” which is the removal of sin. He shows in these verses that the earthly sanctuary had to be cleansed because sin was to be remitted, and that it must therefore be accomplished with blood. He then explicitly states that it was necessary for the same reason that the heavenly sanctuary should undergo a cleansing of the same nature, and by the same means, only that now the sacrifice was infinitely better, being the blood of Christ, instead of the blood of beasts. On this point it is not necessary longer to dwell. No statement is needed to add to such a plain declaration by the apostle; no additional light is called for to help the rays of the noonday sun.LUJ 147.2

    It would seem that no one can now fail to understand the nature of the cleansing of the sanctuary. It is accomplished with blood. It is a part of Christ’s work as priest, not as king. It is the ministration performed in the most holy place to complete the round of service and end the work.LUJ 148.1

    And now some one may be disposed to say, Well, suppose this is all so; suppose the time was at length to come when Christ should enter the second apartment of the sanctuary to perform therein his closing work as priest, of what importance is that to us? for we can know nothing concerning it, and hence can receive no practical benefit from it.LUJ 148.2

    Ah! friend, that is just where people are liable to err, not knowing the Scriptures. God has not left us in the dark on a point of such thrilling interest. This very subject is connected with prophecy, and the time pointed out when this great movement in the heavenly world should occur, and the cleansing of the sanctuary begin. A little further investigation of this important theme will bring us to conclusions more startling than Noah’s message to the antediluvians, Lot’s warning to the inhabitants of the cities of the plain, or our Lord’s solemn admonitions to the people of his day.LUJ 148.3

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