What is Jesus doing in the Heavenly Sanctuary...

Many don't understand this truth so they reject it, but the scriptures shows us Jesus is making intercession for us. It says in Hebrews chapter 7, verse 25,“Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.”

See Christ is before the Father, and He’s pleading His blood. He did not stop pleading when He went through a transition in His ministry. He still is our High Priest; He’s still pleading His blood on behalf of repentant sinners. He is going through to unsure our redemption.

The priesthood of the worldly Sanctuary of the first covenant belonged to the sons of Levi; but that of the heavenly, of the better covenant, to the Son of God. He fulfils both the Priesthood of Melchisedec and Aaron. In some respects the Priesthood of Christ resembles that of Melchisedec; and in others that of Aaron or Levi.

1. He was "made an High Priest forever, after the order of Melchisedec." Taxis, rendered order, properly signifies "series, succession." Christ, like Melchisedec, had no priestly descent of pedigree; Hebrews 7:3 (margin) i.e. he never followed nor will have a successor in office; and "because he continueth ever, hath a unchangeable Priesthood," (which passeth not from one to another; margin) verse 24. The priesthood of Levi to be continuous had many and a succession of priests, "because they were not suffered to continue by reason of death;" verse 23.

2. Being after the order of Melchisedec, he is superior to the sons of Levi; because he blessed and received tithes from them in Abraham; verses 1, 7, 9, 10.

3. He is King and Priest; a King by birth, being from the tribe of Judah, and a Priest by the oath of his Father; verses 14, 21.

4. Being himself perfect, and his priesthood unending, he is able to "perfect forever" and "save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."

He was not called after the order of Aaron; i.e. not in his succession; but this does not at all prove that the priesthood of Aaron was not typical of the Priesthood of Christ. Paul distinctly shows that it is.

1. After calling upon us to "consider the Apostle and High Priest of our profession (or religion), Christ Jesus," he lays the foundation of the investigation by drawing the analysis [analogy -- Crozier later explained that this word was incorrectly printed] between Moses over his house (oikos, people) and Christ over his,(Hebrews 3:1-6) and says: "Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after." This clearly shows that the Mosaic economy was typical of the divine.

2. He shows that he was called of God to be an High Priest "as was Aaron;" Hebrews 5:1-5.

3. Like Aaron and his sons, he took upon him flesh and blood, the seed of Abraham, "was in all points tempted like as we are, yet without sin," was made "perfect through suffering," and "in all things it behooved him to be made like unto his brethren; that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people:" chs. 2-4.

5. Both were ordained then in things pertaining to God; that (they might) offer both gifts and sacrifices for sins". Hebrews 5:1; 8:3.

6. Paul evidently considered the Levitical priesthood typical of
Christ's from the pains he takes to explain the analogies and contrasts between them;

7. "And they truly were many priests, because they were not suffered to continue by reason of death: but this man, because he continueth ever, hath an unchangeable priesthood."

8. "Who needeth not daily, as those high priests, to offer up sacrifices, first for his own sins, and then for the people's; for this he did once when he offered up himself."

9. "For the law maketh men high priests which have infirmity; but the work of the oath which was since the law, maketh the Son who is consecrated(perfected, margin) for evermore;" Hebrews 7:23-28.

10. "But now hath he obtained a more excellent ministry" than theirs; Hebrews 8:6.

11. "By how much also he is the mediator of a better covenant" than theirs; Hebrews 8:6.

12. "But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle" than theirs; Hebrews 9:11.

13. "Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place." verse 12.

14. "For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God purge your conscience;" verses 13,14.

15. "For Christ is not entered into the holy places made with hands, which are figures of the true; but into heaven itself; verse 24.

16. "Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;" "but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself;" verses 25,26.

17. "And as it is appointed unto (the) men (priests) once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." verses 27,28.

18. "For the law having a shadow of good things to come, and not the very image of the things can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect;" but "by one offering he hath perfected forever them that are sanctified;" Hebrews 10:14.
19. "It is not possible that the blood of bulls and of goats should take away sins;" "but a body hast thou prepared me;" verses 4,5.

These are part of the contrasts or comparisons the Apostle draws between the Levitical priesthood and Christ's and there is a resemblance in every instance, but Christ's is superior to Levi's. I add one more. Hebrews 8:4,5. "For if he were on earth he should not be a priest, seeing that there (margin, they) are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things."

The features of the substance always bear a resemblance to those of the priestly service "in the heavens" (verses 1,2) performed by our high priest in his Sanctuary; for if the shadow is service, the substance is service also.

As the priests of the law served unto the example and shadow of the heavenly service we can from their service learn something of the nature of the heavenly service. "Moses was admonished of God when he was about to make the tabernacle; for, see (saith he) that thou make all things according to the pattern showed to thee in the Mount".

None can deny that, in obedience to this administration [admonition], Moses made or instituted the Levitical priesthood; it was then "according to the pattern" which the Lord showed him, and that pattern was of heavenly things, Hebrews 9:23.
If there was not another text to prove that the Levitical priesthood was typical of the Divine, this would abundantly do it. Yet some are even denying this obvious import of the priesthood; but if this is not its import, I can see no meaning in it. It is an idle round of ceremonies without sense or use, as it did not perfect those for whom it was performed; but looked upon as typical of the heavenly, it is replete with the most important instruction. As this is the application made of it by the New Testament, so we must regard it, while we examine the atonement made under the Levitical priesthood.

"Now when these things (the worldly Sanctuary with its two apartments and the furniture in each) were thus ordained, the priests went always (daily, Hebrews 7:27; 10:11) into the first tabernacle, accomplishing the service of God; but in the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of his people." Hebrews 9:6,7. Here Paul divides the services of the Levitical priesthood into two classes - one daily in the Holy, and the other yearly in the Holy of Holies.

Their stated daily services, performed in the Holy and at the brazen altar in the court before the tabernacle, consisted of a burnt-offering of two lambs, one in the morning and the other at even, with a meat [or meal] offering which was one tenth of an ephah of flour mingled with the fourth part of an hin of beaten oil, and a drink-offering which was one-fourth of an hin of strong wine. The meat-offering was burnt with the lamb, and the drink-offering was poured in the Holy; Exodus 29:38-42; Numbers 28:3-8. In connection with this, they burned on the golden altar in the Holy, sweet incense, which was a very rich perfume, when they dressed and lighted the lamps every evening and morning. Exodus 34-38; 31:11; 30:7-9. The same was afterwards done at the Temple. 1 Chronicles 16:37-40; 2 Chronicles 2:4; 13:4-12; 13:3 [see 2 Chronicles 31:3] Ezra 3:3.

This did not atone for sins either individually or collectively. The daily service described was a sort of continual intercession; but the making of atonement was a special work for which special directions are given. Different words are used both in the Old Testament and New, to express the same idea as At-one-ment.

The words are, in the text, synonymous with atone or atonement. Ex 29:36; " Thou shalt cleanse the altar when thou had made an atonement for it." - Leviticus 12:8; "The priest shall make an atonement for her and she shall be clean." Leviticus 14:2; "This shall be the law of the leper in the day of his cleansing." verse 21; "The priest shall make an atonement for him and he shall be clean." The atonement could not be made for him till after he was healed of the leprosy, Leviticus 13:45,46. Till he was healed, he had to dwell alone without the camp. Then Leviticus 14:3,4; "The priest shall go forth out of the camp; and the priest shall look, and behold if the plague of the leprosy be healed in the leper; then shall the priest command to take for him that is to be cleansed two birds alive and clean," etc. The law was the same in cleansing a house from the leprosy. Verses 33-57. The stones affected with the plague were removed and the house "scraped within round about" and then repaired with new material.

Physical uncleanness is now all removed and we would call it clean; but not so; it is only just prepared to be cleansed according to the law.
Verse 48; "And he shall take to cleanse the house two birds" etc. Verse 49; "And he shall cleanse the house with the blood of the birds" etc. Verses 52,53; "And made an atonement for the house, and it shall be clean." Leviticus 16:18,19; "And he shall go out unto the altar that is before the Lord, and make an atonement for it." "And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it and hallow it from the uncleanness of the children of Israel." Leviticus 8:15;
"Moses took the blood, and put it upon the horns of the altar round about with his fingers and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it," 2 Chronicles 29:29 [see 2 Chronicles 29:24].
"And they made reconciliation with their blood upon the altar, to make an atonement for all Israel," Jeremiah 33:8;
"I will cleanse them from all their iniquities," "and I will pardon all their iniquities." Romans 5:9-11;

"Being now justified by his blood," "by whom we have now received the atonement," 2 Corinthians 5:17-19; "Who hath reconciled us to himself by Jesus Christ." Ephesians 2:16; "And that he might reconcile both unto God," Hebrews 9:13,14; "The blood of bulls sanctifieth to the purifying of the flesh; but the blood of Christ shall purge our conscience from dead works." He is the Mediator for the "redemption of the transgressors [transgressions]," and to "perfect forever them that are sanctified," Hebrews 10:14; Ephesians 1:7; "In whom we have redemption through his blood, the forgiveness of our sins," Acts 3:19; "Be converted that your sins may be blotted out."
From these texts we learn that the words atone, cleanse, reconcile, purify, purge, pardon, sanctify, hallow, forgive, justify, redeem, blot out, and some others, are used to signify the same work, viz., bringing into favour with God; and in all cases blood is the means, and sometimes blood and water.

The atonement is the great idea of the Law, as well as the Gospel; and as the design of that of the Law was to teach us that of the Gospel, it is very important to be understood. The atonement which the priest made for the people in connection with their daily ministration was different from that made on the tenth day of the seventh month.

In making the former, they went no further than in the Holy; but to make the latter they entered the Holy of Holies - the former was made for individual cases, the latter for the whole nation of Israel collectively - the former was made for the forgiveness of sins, the latter for blotting them out - the former could be made at any time, the latter only on the tenth day of the seventh month. Hence the former may be called the daily atonement and the latter the yearly, or the former the individual, and the latter the national atonement.

The individual atonement for the forgiveness of sins was made for a single person, or for the whole congregation in case they were collectively guilty of some sin.
The 1st chapter of Leviticus gives directions for the burnt-offering, the 2nd for the meat [meal]-offering, the 3rd for the peace-offering, and the 4th for the sin-offering, which, as its name implies, was an offering for sins, in which he who offered it attained forgiveness of his sins.
The trespass-offering, Leviticus 5; 6:1-7, was similar to the sin-offering, "If a soul sin through ignorance," Leviticus 4:2, "when he knoweth of it, then shall he be guilty," Leviticus 5:3, "And it shall be when he shall be guilty in any of these things, that he shall confess that he hath sinned in that thing," verse 5.

From Numbers 5:6-8, it appears that confession and restitution are necessary in all cases before the atonement could be made for the individual. "When a man or woman shall commit any sin that man commit, to do a trespass against the Lord, and that person be guilty, then they shall confess their sin which they have done, and he shall recompense his trespass with the principle thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed." Then he or the elders (if it was for the congregation) brought the victim for the sin or trespass-offering to the door of the tabernacle of the congregation on the north side of the altar of burnt offering in the court, Leviticus 4:24; 1:11; 17:1-7, there he (or the elders) laid his hand on its head and killed it, Leviticus 4:2-4, 13-15, 22-24, 27-29.

Then, the victim being presented and slain, the priest that was anointed took some of the blood into the Holy, and with his finger sprinkled it before the veil of the Sanctuary and put some of it upon the horns of the altar of incense, then poured the remainder of the blood at the bottom of the altar. Thus he made an atonement for the individual, and his sin was forgiven. Leviticus 4:5-10, 16:20, 25-26, 30-35. The carcasses of the sin-offering were taken without the camp and burned "in a clean place," Leviticus 4:11, 12, 21.

It should be distinctly remembered that the priest did not begin his duties till he obtained the bloodof the victim, and that they were all performed in the court (the enclosure of the Sanctuary), and that the nement thus made was only for the forgiveness of sins.
se points are expressly taught in this chapter and the following one on the trespass-offering. Here is an atonement, to make which, the priests only entered the Holy, and to make it they could enter that apartment "always" or "daily." " But into the second (the Holy of Holies) went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people," (Laos, nation).

This affirms [defines - author's correction] the yearly to be,

The National Atonement, of which the Lord "speaks particularly" in Leviticus 16: "And the Lord said unto Moses, speak unto Aaron, thy brother, that he come not at all times into the holy place within the veil, before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat:" verse 2.
For what purpose and when could he enter it?
"To make an atonement for all Israel,(the whole nation,) for all their sins once a year." "On the tenth day of the seventh month," verses 34,29.
This was the most important day of the year. The whole nation having had their sins previously forgiven by the atonement made in the Holy, now assemble about their Sanctuary, while the High Priest, attired in his holy garments for glory and beauty, verse 4, Exodus 28, having the golden bells on the hem of his robe that his sound may be heard when he goeth in before the Lord, the breast-plate of judgment on his heart, with their names therein that he may bear their judgment, also in it the Urim and Thummim (light and perfection), and the plate of pure gold, the holy crown,(Leviticus 8:9, Exodus 28:36), with "Holiness to the Lord" engraved upon it, placed upon the fore-front of his mitre that he may bear the iniquities of the holy things, enters the Holy of Holies to make an atonement to cleanse them, that they may be clean from all their sins before the Lord, verse 30.

This doctrine is from scripture, Gods Word clearly shows it and it was clearly understood by the Apostles and Paul and the early church. Its Christians today who have lost the clear understanding of it and Adventist have restored it to its rightful place as scripture shows it.

I came across this study on the Sanctuary by Brother Wright a member of that forum who wrote the following on this issue:

God told Moses in Ex. 25:8,“Let them make Me a sanctuary, that I may dwell among them.” The purpose of the earthly sanctuary was to give a visual object lesson of the plan of salvation. Its purpose was to deal with the problem of sin. There were 3 parts of the sanctuary – the courtyard, holy and most holy place. The daily ministry of the priests took place in the courtyard and holy place. The yearly ministry of the high priest took place in the most holy place on the Day of Atonement. The courtyard contained the alter of sacrifice and the laver. The holy place, the first compartment of the sanctuary proper, had the table of showbread, golden candlesticks and alter of incense. The most holy place contained the Ark of the Covenant. A veil covered the entrance to the courtyard, the holy place and the most holy place.

God told the Israelites not to eat blood, because life is in the blood. When a leader committed a sin, he would take an unblemished lamb to the sanctuary, lean his weight upon the animal and confess his sins. He was then to take a knife and cut the lamb’s throat.(Later the priests took this grisly task upon themselves.) Some of the blood was drained into a bowl. Think of blood as the carrier of sin, just as blood so often is the carrier of disease. Heb. 9:22 says “And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.”

The priest would then sprinkle some of the blood on the horns of the alter. He would also take some of the blood and sprinkle it on the veil separating the holy from the most holy place. In effect, the sins of the sinner were transferred from him to the lamb, and then from the lamb to the sanctuary. Each drop of blood on the furniture of the sanctuary or on the veil was, as it were, a record of the sins of God’s people. Thus, throughout the year, the earthly sanctuary was defiled by the sin.

For this reason, the Day of Atonement occurred annually on the 10th day of the 7th month. On this day the high priest would first offer a bull as a sacrifice for his own sins. Next he would select two goats and cast lots for them. One was chosen as the Lord’s goat. The 2nd was the scapegoat or Azazel.(Leviticus 16:8-10: "8and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel. 9And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; 10but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.")

The priest would kill the Lord’s goat and use its blood to sprinkle the articles of furnature, including the cover of the ark of atonement (the mercy seat) and the veil separating the holy and most holy place.“So he (the high priest) shall make atonement for the Holy Place, because of the unclearness of the children of Israel, and because of their transgressions, for all their sins…”(Lev. 16:16) This is where the idea of the “cleansing of the sanctuary” comes from. Lev. 16:19 says,“Then he shall sprinkle some fo the blood on it (the alter) with his finger seven times, cleanse it, and sanctify it from the uncleaness of the children of Israel.

(On a side note, one poster on this forum criticized the paraphrased “Clear Word” as a “Satanic Bible” because Jack Blanco used the phrase “Cleansing of the Sanctuary” as part of his paraphrse of Lev. 16. My quotes are from the NKJV. The concept of the cleansing of the sanctuary is clearly portrayed in Lev. 16, even if the KJV does not explicitly state it.)

During the Day of Atonement, the people of Israel were to do no work. It was a ceremonial Sabbath. They were to "afflict their souls" (Lev. 23:27), that is to search their hearts to make sure they were right with God. Any who did not would be "cut off" from the people.(vs. 29)

I'll explain the NT symbolisms in my next post.

In this post I will explain the symbolism of the earthly sanctuary as it relates to the gospel and the heavenly sanctuary.

No one takes issue with the symbolism of the Lord’s goat representing Jesus who died for our sins. The High Priest is also a symbol of Christ. Heb. 9:23,24 says that “it was necessary that the copies of the things in the heavens should be purified with these (the blood of animals), but the heavenly things themselves with better sacrifices than these.(the death of Christ on the cross). For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us.”

The courtyard was a symbol of the earth. Isa. 66:1 says,“Heaven is my throne and earth is my footstool. Where is the house that you will build Me?” The alter of sacrifce was a symbol of the cross where Jesus died for the sins of the world. He suffered that penalty for sin that those who ultimately reject the mercy of God will experience. That penalty (for sin) is the 2nd death – i.e. separation from God. The sacificial lambs were killed with a knife (symbolizing the first death – the cross) and then burned on the fire (symbolizing the 2nd death, the lake of fire (Rev. 20:14), separation from God. This was what caused our Savior the greatest agony on the cross. He cried out,“My God, My God, why have You forsaken Me?”(Matt. 27:46)

When Jesus bowed His head, just before He died, He cried out,“It is finished.” His atoning sacrifice for sins was complete and Satan was defeated. Nothing can ever be added to that sacrifice. It was perfect and complete, however the plan of salvation is still ongoing. Jesus, while He was alive performed the work of a prophet. He died as our Savior. He rose again and assended to heaven and began his work as our High Priest and intercessor. Jesus work in the heavenly sanctuary is as much a part of the plan of salvation as was His death on the cross. Remember that the Biblical word atonement means to make humans at one with God. This is the purpose of the plan of salvation. God wants to restore humanity into full fellowship with Him such as Adam experienced in the garden of Eden.

While God was reconciled to us by the death of His Son,(Rom. 8:10), none of us would ever be reconciled to God were it not for the intercession of Christ and ministry of the Holy Spirit in our lives. In a sense, the atonement (the plan of salvation) will not be complete until all the redeemed are safely in heaven and are at one with God physically as well as spiritually.

When Jesus ascended to heaven, he began his work in the heavenly sanctuary, of which the earthly sanctuary was a type. The earthly sanctuary proper (i.e. the holy and most holy place) are a symbol of heaven.(Heb. 9:24). God’s throne is in heaven, and Jesus,“after He had offered one sacrifice for sins forever, sat down at the right hand of God”.(Heb. 10:12).“This is the main point of the things we are saying: We have such a High Priest , who is seated at the right hand of the throne fo the Majesty in the heavens, a Minsiter of the sanctuary (ta hagia) and of the true tabernacle which the Lord erected and not man.”(Heb 8:1, 2)

There were two phases to the ministry of of the OT high priest – the daily and the yearly. So there are two phases to the ministry of Jesus symbolized by the two appartments of the sanctuary. There is a lot of confusion in the book of Hebrews because of an inconsistence in the translation of the words Paul uses to the refer to the Sanctuary as a whole (ta hagia – the holies) and the Most Holy Place (Hagia hagion) of the Sanctuary.(more on this in the next post)

Heb. 9:24 says,“For Christ has not entered the holy places (ta hagia) made with hands, but into heaven itself, now to appear in the presence of God for us.”

Where was Jesus when he begin his priestly ministry? In heaven, at the right hand of God. Where is God? In heaven. What phase of ministry did Jesus begin with? The first phases, symbolized by the holy place. How do we know this? When John had a vision of Jesus,(sometime around 95 AD) He (Jesus) was clothed in the white garments of the priesthood and standing “in the midst of the seven lampstands”.(Rev. 1:13) Where were the lampstands in the earthly sanctuary? In the holy place. It is not until Rev. 11, 19 that “the temple of God was opened in heaven, and the ark of His covenant was seen in His temple”. This shows that at this time the 2nd phase of Christ’s High Priestly ministry has begun, symbolized by the Most Holy Place and the work of the High priest on the Day of Atonement.

Many get confused because the Shekinah glory of God was manifested from the Most Holy Place. They take this to mean that God the Father was sitting on His throne in a little room in the MHP while Jesus was busy for 1800 years in his slightly larger compartment of the Holy Place. I believe that there is some type of sanctuary in heaven that is symbolized by the Most Holy Place, but it is vastly larger than was the MHP of the earthly sancuary. In the early sanctuary, angels were embroidered on the veil separating the Holy from the Most Holy Place. In heaven, real angels minister before the throne of God. The Ark of the Covenant is symbolic of the throne of God. The ark was made of wood covered with stone and contained the 10 commandments. God wants to dwell on the throne of our hearts and the new covenant promise is that the law will be written in our hearts. The wood is symbolic of humanity while the gold is symbolic of divinity. Between God and us is the Mercy Seat, which is a symbol of Christ, the only intercessor between man and God.

People assume that the throne of God is static and cannot be moved. Dan. 7:9, however describes the beginning of a judgment scene in heaven.“I watched till thrones were put in place,(they must have been moved from somewhere.) and the Ancient of Days was seated,…His throne was a fiery flame, Its wheels a burning fire.”(emphasis mine) Wheels indicate a mobile throne. This means that God’s throne does not have to remain in one place. It can freely move beween areas of heaven.(i.e. from the holy to the most holy place)

The courtyard is symbolic of the Christian's experience of justification (Salvation past). The holy place is a symbol of sanctification (salvation present – ongoing). The Most Holy Place is a symbol of glorification (future salvation). While we have not yet been glorified, we have a down payment of our inheritance through the Holy Spirit and by faith can dwell with Jesus in heavenly places.

The Jewish religious year contains a summary of God’s plan of salvation. There were 7 ceremonial Sabbaths connected with the feasts. The sacred calendar began with the Passover. This feast was both commemorative and prophetic. It pointed back to their deliverance from Egypt and pointed forward to the cross. The civil calendar began on the same day that the Feast of Trumpets began (1st Tishrei). The names and dates for the celebration of the feasts is summarized below.

Spring Feasts
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Passover: 14th of Nisan
Feast of Unleavened Bread: 15th-21st Nisan (15th and 21st ceremonial Sabbaths)
First Fruits: 16th of Nisan
Pentecost (Feast of Weeks): 16th of Abib (ceremonial Sabbath)

Fall Feasts
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Feast of Trumpets – 1st day of the seventh month (Tishrei)(ceremonial Sabbath)
Day of Atonement – 10th day of Tishrei (ceremonial Sabbath)
Feast of Tabernacles – 15th – 21stth day of Tishrei
(The first and last days of the feast were ceremonial Sabbaths)

The spring feasts were all fulfilled on the exact day of the feast. Jesus died on the day of the Passover (14th Nisan). The Passover lamb was to be set aside a few days before it was to be killed. Even so, the Sanhedrin condemned Jesus to death a few days before He was actually crucified. The Passover lamb was to be sacrificed at twilight. At the very time when the priests were preparing to kill the sacrificial lamb, at 3 pm in the afternoon, Jesus died on the cross. The day after the Passover was to be kept as a ceremonial Sabbath. John tells us that the day Jesus died was the “Preparation Day”(John 19:42), that is, the day before the Sabbath. Luke corroborates this saying “That day was the Preparation, and the Sabbath drew near…And they rested on the Sabbath according to the commandment.”(Luke 23:54,56) Just as Jesus rested on the 7th day after His work of creation was completed, so also He rested in the tomb on the 7th day after His work of redemption was complete.

Jesus told His followers He would rise on the 3rd day. In Jewish reckoning, a part of a day counted as a day. He died on Friday, rested in the tomb on the Sabbath and rose on Sunday – the first day of the week. On the 16th of Nisan, the priest would wave the first fruits of the harvest before the Lord. The final harvest represents the end of the world. The Bible tells us that when Jesus died, there was a great earthquake.“And the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many.”(Matt 27:52, 53) What happened to these saints? Did they die again? No. Eph. 4:8 says,“When He ascended on high, He led captivity captive and gave gifts to men.” Who were those held in captivity (to death) that Jesus led in a train of victory to heaven? It was the resurrected saints. As the priest was waving the first fruits of the harvest before the Lord, Jesus was in heaven presenting the first fruits of this earth’s final harvest before the Father!

The last spring feast was the feast of Pentecost. This marked the end of the Spring harvest. It occurred exactly 50 days after the Passover. Jesus spent 40 days with the disciples before ascending to heaven from the Mt. of Olives.(Acts 1:3) The disciples sought God for 10 days. "When the Day of Pentecost had fully come" the Holy Spirit was poured out on the disciples. The antitype was again fulfilled on the exact day the feast's shadow foretold.

Brother Wright notes -*I referenced "The Cross and Its Shadow" by SN Haskell and the SDA Bible Commentary on Lev. 23 in preparing this study.

Here is a great explanation on the Sanctuary truth by O. R. L. Crozier.....

The Sanctuary was the heart of the typical system. There the Lord placed his name, manifested his glory, and held converse with the High Priest relative to the welfare of Israel. While we inquire from the scriptures what the sanctuary is, let all educational prejudice be dismissed from the mind. For the Bible clearly defines what the Sanctuary is, and answers every reasonable question you may ask concerning it.

The name, sanctuary, is applied to several different things in the O.T.; neither did the Wonderful Numberer, tell Daniel what sanctuary was to be cleansed at the end of the 2,300 days but called it THE SANCTUARY, as though Daniel well understood it, and that he did is evident from the fact that he did not ask what it was. But as it has now became a matter of dispute as to what the sanctuary is, our only safety lies in seeking from the N.T. the Divine comment upon it. Its decisions should place the matter beyond all controversy with Christians.

Paul freely discusses this subject in his Epistle to the Hebrews, to whom the typical covenant pertained. He takes up their "tables of the law", which had then become a snare to them, admits all they claim relative to their primitive use and importance, and then explains their object, and end.
Hebrews 9:1. "Then verily the first Covenant had ordinances of Divine service and a worldly sanctuary,(ch. 13:11). For there was a tabernacle made; the first, wherein was the candlestick, and the tables and the shew-bread; which is called (Hagin) Holy. And after the second veil, the tabernacle which is called the (Hagia Hagion) Holy of Holies; 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 cherubims of glory overshadowing the Mercy-seat; of which we cannot now speak particularly."

A particular description is found in the last four books of the Pentateuch. "Sanctuary" was the first name the Lord gave it; Exodus 25:8, which name covers not only the tabernacle with its two apartments, but also the court and all the vessels of the ministry.- This, Paul calls the Sanctuary of the first covenant,
"which was a figure for the time then present, in which were offered both gifts and sacrifices;" Hebrews 9:9.

"But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle, not made with hands;" verse 11.
The priests entered the "figures" or "patterns of the true," which true, are the "heavenly places themselves" into which Christ entered when he entered "heaven itself;" verses 23,24. When he ascended to the right hand of the Father "in the heavens" he became "A minister of the Sanctuary (Hagion, Holies) and of the true tabernacle, which the Lord pitched and not man;" Ch 8: 1,2. That is the Sanctuary of the "better (the new) covenant", verse 6.

The Sanctuary to be cleansed at the end of the 2,300 days is also the Sanctuary of the new covenant, for the vision of the treading down and cleansing, is after the crucifixion. We see that the Sanctuary of the new covenant is not on earth, but in heaven.- The true tabernacle which forms a part of the new covenant Sanctuary, was made and pitched by the Lord, in contradistinction to that of the first covenant which was made and pitched by man, in obedience to the command of God. Exodus 25:8.

Now what does the same Apostle say the Lord has pitched!
"A city which hath foundations whose builder and maker is God;" Hebrews 11:10.

What is its name? "The heavenly Jerusalem;" ch. 12:23, Revelation 21: "A building of God, an house not made with hands eternal in the heavens; 2 Corinthians 5:1. "My Father's house of many mansions" John 14:2.

When our Saviour was at Jerusalem and had pronounced its house desolate, the disciples came to him to show him the buildings of the temple. Then he said:
"There shall not be left here one stone upon another that shall not be thrown down": Matthew 24:1,2.

That temple was their Sanctuary: 1 Chronicles 22:17-19; 28:9-13; 2 Chronicles 29:5,21; 36:14,17. Such an announcement would tend to fill them with sadness and fear, as foretelling the derangement, if not the total prostration of their entire religious system. But to comfort and teach them, he says,
"In my Father's house are many mansions;" John 14:1-3.

Standing, as he was, on the dividing line between the typical covenant and the anti-typical, and having just declared the house of the former no longer valid, and foretold its destruction; how natural that he should point his disciples to the Sanctuary of the latter, about which their affections and interests were to cluster as they had about that of the former. The Sanctuary of the new covenant is connected with New Jerusalem, like the Sanctuary of the first covenant was with Old Jerusalem. As that was the place where the priests of that covenant ministered, so this is in heaven, the place where the Priest of the new covenant ministers. To these places, and these only, the New Testament applies the name "Sanctuary," and it does appear that this should forever set the question at rest.

But as we have been so long and industriously taught to look to the earth for the Sanctuary, it may be proper to inquire, By what scriptural authority have we been thus taught? I can find none. If others can, let them produce it. Let it be remembered that the definition of Sanctuary is "a holy or sacred place." Is the earth, is Palestine such a place? Their entire contents answer, No! Was Daniel so taught? Look at his vision.

"And the place of his Sanctuary was cast down;" Daniel. 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4000 years, and the latter at the captivity, more than 700 years, previous to the event of this passage, and neither by Roman agency.

Paul teaches that his Sanctuary is in heaven.
Again, Daniel 11:30,31, "For the ships of Chittim shall come against him; therefore shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength."

What was this that Rome and the apostles of Christianity should jointly pollute?
This combination was formed against the "holy covenant" and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; (Jeremiah 34:16; Ezekiel 20; Malachi 1:7). This was the same as profaning or blaspheming his name. In this sense this "politico-religious" beast polluted the Sanctuary,(Revelation 13:6,) and cast it down from its place in heaven,(Psalm 102:19; Jeremiah 17:12; Hebrews 8:1,2, Dan. 8:11) when they called Rome the holy city,(Revelation 21:2) and installed the Pope there with the titles, "Lord God the Pope," "Holy Father," "Head of the Church." &c., and there, in the counterfeit "temple of God " he professes to do what Jesus actually does in his Sanctuary; 2 Thessalonians 2:1-8. The Sanctuary has been trodden underfoot (Daniel 8:13), the same as the Son of God has; Hebrews 10:29.

Daniel prayed, "Cause thy face to shine upon thy Sanctuary which is desolate;" Daniel 9:17.- This was the typical Sanctuary built by Solomon. "Thou hast commanded me to build a temple upon thy Holy Mount, and an altar in the city wherein thou dwellest, a resemblance of thy holy tabernacle, which thou hast prepared from the beginning:" Wisdom of Solomon 9:8; 1 Chronicles 28:10-13. It has shared in the 70 years desolations of Jerusalem; Daniel 9:2; 2 Chronicles 36:14-21. It was rebuilt after the captivity; Nehemiah 10:39.

Moses received the patterns of the Sanctuary, built at Sinai when he was with the Lord 40 days in the cloud on the Mount; and Daniel [David - Crozier later explained that this word was incorrectly printed] received the patterns of that built by Solomon, which superseded Moses' with its chambers, porches, courts, the courses of the priests and Levites and all the vessels of service, &c., "by the spirit," 1 Chronicles 28:10-13.
It is manifest that both Moses and David had prophetic visions of the New Jerusalem with its Sanctuary and Christ, the officiating Priest. When that built by Moses was superseded by Solomon's, the Ark was borne from the former to the latter: 2 Chronicles 5:2-8. The Sanctuary comprehended not only the Tabernacle, but also all the vessels of the ministry, enclosed by the court in which the tabernacle stood; Numbers 3:29-31; 10:17,21. So the court in which the Temple stood was properly called the Sanctuary.-- Prideaux.

We learn the same from 2 Chronicles 29:18, 21. "We have cleansed all the house of the Lord, and the alter of burnt offering, with all the vessels thereof, and the shew-bread table with all the vessels thereof." The altar of burnt-offering with its vessels stood before the Temple in the inner court, the whole of which are in verse 21 called the Sanctuary.

Well, says one, is not Palestine called the Sanctuary? I think not.
Exodus 15:17,- "Thou shall bring them in and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in; in the Sanctuary, O Lord, which thy hands have established." What is it which the Lord "has made to dwell in," which his "hands have established?" Paul says it is "A City; " Hebrews 11:10; a "Tabernacle," Hebrews .8:2. "A Building in the heavens," 2 Corinthians 5:1. And the Lord has chosen Mt. Zion in Palestine for the place of its final location; Psalm 132:13,14. "For the Lord hath chosen Zion; he hath designed [desired - Crozier later explained that this word was incorrectly printed] it for his habitation. This is my rest forever; here will I dwell; for I have desired it." "He brought them to the border of the Sanctuary, even to this mountain;" (Psalm 78:54) which was its chosen border or place; but not the Sanctuary itself, any more than Mt. Moriah, on which the Temple was built, was the Temple itself. Did they regard that land as the Sanctuary? If they did not, we should not.

A view of the texts in which the word occurs will show: "Let Them make me a Sanctuary;" (Exodus 25:8),
"The shekel of the Sanctuary," (Exodus 30:13) and above twenty others like it.
"Then wrought Bezaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the Sanctuary;" Exodus 26:1-6,
[see Exodus 36:1]. "Before the veil of the Sanctuary," Leviticus 4:6.
"Carry your brethren from before the Sanctuary." Leviticus 10:4.
"Nor come into the Sanctuary;" Leviticus 12:4.
"He shall make atonement for the tabernacle;" Leviticus 16:33.
"Reverence my Sanctuary;" Leviticus 19:30; 26:2.
"Nor profane the Sanctuary of his God;" Leviticus 21:12.
"Vessels of the Sanctuary;" Numbers 3:31.
"Charge of the Sanctuary;" Numbers 3:32,38.
"They minister in the Sanctuary:" Numbers 4:12.
"In the Sanctuary and in the vessels thereof;" verse 16.
"And when Aaron and his sons have made an end of covering the Sanctuary, and all the vessels of the Sanctuary, as the camp is to set forward; after that the sons of Kohath shall come to bear it;" Numbers 4:15; 7:9; 10:21.

"That there be no plague among the children of Israel when the children of Israel come nigh unto the Sanctuary;" Numbers 8:19.
"Thou and thy sons and thy Father's house with thee shall bear the iniquity of the Sanctuary;" Numbers 18:1.
"He hath defiled the Sanctuary of his God;" Numbers 19:20.
Joshua "took a great stone and set it up there under an oak that was by the Sanctuary of the Lord;" Joshua 24:26,
"All the instruments of the Sanctuary;" 1 Chronicles 9:29.
"Build ye the Sanctuary;" 1 Chronicles 22:19.
"Governors of the Sanctuary;" 1 Chronicles 24:5.
"The Lord hath chosen thee to build an house for the Sanctuary;" 1 Chronicles 28:10; 2 Chronicles 20:8.
"Go out of the Sanctuary;" 2 Chronicles 26:18; 29:21; 30:8.
"Purification of the Sanctuary;" 2 Chronicles 30:19; 36:17.

I have given nearly every text, and, I believe every different form of expression in which the word occurs till we come to the Psalms; so that every one can see what they understood the Sanctuary to be. And of the fifty texts quoted, not one applies it to the land of Palestine, nor any land. That Sanctuary, though enclosed with curtains, was called "the house of the Lord," (Judges 18:31; 1 Samuel 1:7,24), and was pitched at the city of Shiloah at the time of dividing the land; Judges 18:1,10, hence it was called the "Tabernacle of Shiloah," (safety and happiness), Psalm 78:60. The Lord forsook it when the Philistines took the Ark (1 Samuel 4:3-11) and "delivered his strength into captivity, and his glory into the enemy's hand;" verse 21.

It was brought back to Kirjath-jearim (1 Samuel 7:1,2), thence to the house of Obed-edom, thence to the city of David which is Zion,(2 Samuel 6:1-19; 5:9) and thence, at the direction of Solomon, the Ark was conveyed into the Holy of Holies of the temple (1 Kings 8:1-6), which was built in Mount Moriah near Mount Zion: 2 Chronicles 3:1.

The Lord has chosen Zion to dwell in rest foreverPsalm 132:13, 14) but as yet he had dwelt there but a short time, and then in curtains made with hands; but when he shall appear in his glory he will have "mercy on Zion" and build it up; then Jerusalem upon it, shall be "a quiet habitation, a tabernacle that shall not be taken down;" (Psalm 102; Isaiah 33:20). And then "the people shall dwell in Zion at Jerusalem;" verses 18, 19. The Song of Moses,(Exodus 15) is evidently prophetic, and contemplates the happy scenes of the Eden Zion.

And so Ezekiel has it. The Lord will bring the whole house of Israel up out of their graves into the land of Israel; and then set his Sanctuary and tabernacle in the midst of them for evermore. The Sanctuary is not "the land of Israel" nor the people; for it is set in their midst, and is built and forms a part of the city whose name is, "The Lord is there."