Adventist Investigative Judgment

[tall73]

As pointed out it is the Sanctuary itself that is atoned for - and cleansed according to God's "Day of Atonement" doctrine in Lev 16 -

Yes, the Sanctuary is itself atoned for. But this is not because sin is transferred by the sin offering. The sin offering makes atonement.

Rather, sin contaminates the land and the sanctuary due to God living in the midst of an unclean people:

Lev 16:16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses.


Note this example:

Num 19:20 “If the man who is unclean does not cleanse himself, that person shall be cut off from the midst of the assembly, since he has defiled the sanctuary of the LORD. Because the water for impurity has not been thrown on him, he is unclean.

The one who did not cleanse himself of uncleanness defiled the sanctuary by so doing. His presence in the midst of the people caused defilement, so he was to be cut off.

This defilement of the sanctuary is not because of a sin offering. In fact, the red heifer is a sin offering, but the one who does not cleanse himself does not avail himself of it.

The sanctuary is defiled by NOT availing oneself of the sin offering, and remaining unclean.


Num 19:1 Now the LORD spoke to Moses and to Aaron, saying,
Num 19:2 “This is the statute of the law that the LORD has commanded: Tell the people of Israel to bring you a red heifer without defect, in which there is no blemish, and on which a yoke has never come.
Num 19:3 And you shall give it to Eleazar the priest, and it shall be taken outside the camp and slaughtered before him.
Num 19:4 And Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood toward the front of the tent of meeting seven times.
Num 19:5 And the heifer shall be burned in his sight. Its skin, its flesh, and its blood, with its dung, shall be burned.
Num 19:6 And the priest shall take cedarwood and hyssop and scarlet yarn, and throw them into the fire burning the heifer.
Num 19:7 Then the priest shall wash his clothes and bathe his body in water, and afterward he may come into the camp. But the priest shall be unclean until evening.
Num 19:8 The one who burns the heifer shall wash his clothes in water and bathe his body in water and shall be unclean until evening.
Num 19:9 And a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place. And they shall be kept for the water for impurity for the congregation of the people of Israel; it is a sin offering.
Num 19:10 And the one who gathers the ashes of the heifer shall wash his clothes and be unclean until evening. And this shall be a perpetual statute for the people of Israel, and for the stranger who sojourns among them.
Num 19:11 “Whoever touches the dead body of any person shall be unclean seven days.
Num 19:12 He shall cleanse himself with the water on the third day and on the seventh day, and so be clean. But if he does not cleanse himself on the third day and on the seventh day, he will not become clean.
Num 19:13 Whoever touches a dead person, the body of anyone who has died, and does not cleanse himself, defiles the tabernacle of the LORD, and that person shall be cut off from Israel; because the water for impurity was not thrown on him, he shall be unclean. His uncleanness is still on him.
Num 19:14 “This is the law when someone dies in a tent: everyone who comes into the tent and everyone who is in the tent shall be unclean seven days.
Num 19:15 And every open vessel that has no cover fastened on it is unclean.
Num 19:16 Whoever in the open field touches someone who was killed with a sword or who died naturally, or touches a human bone or a grave, shall be unclean seven days.
Num 19:17 For the unclean they shall take some ashes of the burnt sin offering, and fresh water shall be added in a vessel.
Num 19:18 Then a clean person shall take hyssop and dip it in the water and sprinkle it on the tent and on all the furnishings and on the persons who were there and on whoever touched the bone, or the slain or the dead or the grave.
Num 19:19 And the clean person shall sprinkle it on the unclean on the third day and on the seventh day. Thus on the seventh day he shall cleanse him, and he shall wash his clothes and bathe himself in water, and at evening he shall be clean.
Num 19:20 “If the man who is unclean does not cleanse himself, that person shall be cut off from the midst of the assembly, since he has defiled the sanctuary of the LORD. Because the water for impurity has not been thrown on him, he is unclean.
Num 19:21 And it shall be a statute forever for them. The one who sprinkles the water for impurity shall wash his clothes, and the one who touches the water for impurity shall be unclean until evening.
Num 19:22 And whatever the unclean person touches shall be unclean, and anyone who touches it shall be unclean until evening.”

 

[BobRyan]

Yes, the Sanctuary is itself atoned for. But this is not because sin is transferred by the sin offering. The sin offering makes atonement.

God's doctrine on "Day of Atonement" makes it clear what it is that results in the need to cleanse

Heb 9 by contrast does not deal with the Day of Atonement. But rather inauguration - and also shows the "cleanse" fact applied even to the heavenly sanctuary.

Lev 16
16 He shall make atonement for the Holy Place, because of the impurities of the sons of Israel and because of their unlawful acts regarding all their sins; and he shall do so for the tent of meeting which remains with them in the midst of their impurities. 17 When he goes in to make atonement in the Holy Place, no one shall be in the tent of meeting until he comes out, so that he may make atonement for himself and for his household, and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the Lord and make atonement for it; he shall take some of the blood from the bull and some of the blood from the goat, and put it on the horns of the altar on all sides. 19 With his finger he shall sprinkle some of the blood on it seven times and cleanse it, and consecrate it from the impurities of the sons of Israel.

29 “This shall be a permanent statute for you: in the seventh month, on the tenth day of the month, you shall humble yourselves and not do any work, whether the native, or the stranger who resides among you; 30 for it is on this day that atonement shall be made for you to cleanse you; you will be clean from all your sins before the Lord. 31 It is to be a Sabbath of solemn rest for you, so that you may humble yourselves; it is a permanent statute. 32 So the priest who is anointed and ordained to serve as priest in his father’s place shall make atonement: he shall put on the linen garments, the holy garments, 33 and make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar

=======================
1. The subject of the Day of Atonement is not for sins committed on that day in Lev 16. Rather it is for ALL the sins for the year.

2. Cleansing is with respect to sins - as Lev 16 point out - no other reason is given for it.

By contrast - Heb 9 does not say why cleansing is needed.

 

[BobRyan]

Notice the whole argument:

Heb 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own,

Jesus entered into God's presence on our behalf as our High Priest, offering Himself, compared to the high priest entry with blood yearly.

Both views claim that

• Christ died once, one sacrifice fulfills ALL the sacrifices
  
• and entered once into the Sanctuary in heaven.

The difference is in what happens IN the Sanctuary in heaven. So in the Bible model that I am following

1. Inauguration is the focus for cleansing in Heb 9 see 9:18 (Not Day of Atonement). So we can't wedge Day of Atonement in as a past event in vs 18.

2. God is always in the sanctuary - and there is no such thing as "God not here" in the Sanctuary.

3. God's sanctuary has two areas as Heb 9 points out - representing the two features of the Gospel one for sinners converted and the other for judgment.

4. Hebrews 7 and 10 refer to the body of Christ offered as a sacrifice on the cross "offered up" as a sacrifice for sin. "bearing the sins of many" on the cross. Not in heaven - not in the sanctuary.

5. Christ is not "bearing the sins of many" in heaven - because that He did "once for all" at he cross.

6. Christ is seated in His role as "priest and king" Zech 6:13 - seated as High Priest Heb 8:1 Heb 10:12

7. When Christ stands up - as in Dan 12:1 it is to "wage war" to rescue the saints.

 

[BobRyan]

The author notes in verse 25 that this presentation is not repeated every year, as is the entry of the earthly high priest.

Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own

The reason Jesus does not present Himself yearly as the high priest does in the earthly is that then He would have to suffer repeatedly

9:25 does not say "once a year" or "once each year" so it is not a reference to Day of Atonement while ignoring Passover and every other context for sin offering.


NASB
25 nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own.

KJ21
25Nor yet should He offer Himself often, as the high priest entereth into the holy place with blood of others every year;

YLT
25 nor that he may many times offer himself, even as the chief priest doth enter into the holy places every year with blood of others;

“year by year” enter the Holy Place – the sanctuary daily services done every year. As Matthew Henry also notes

===================================
In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.

I. The necessity of purifying the patterns of the things in heaven, Hebrews 9:23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.

II. …. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Hebrews 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, Hebrews 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers--the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ but the sacrifice of Christ was the oblation of himself he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying and the great work had been always in fieri--always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself.

=======================

Christ's once for all sacrifice is not just for the end-of-year once-a-year sin offering but for all of them that were offered all during the year -- year after year. And the "otherwise" (the alternative to that) is NOT "well then He would have to come to earth yearly and die on the day of atonement" but rather ALL of the sacrifices and sin offerings of the entire would have Him coming back "to suffer OFTEN" - year after year.

 

[BobRyan]

Tall73: 3. Daniel 8 points to cleansing from the activity of the little horn, not the Day of Atonement cleansing. When Miller formulated the doctrine he thought the earth was the sanctuary,

Lev 16 shows why the Sanctuary needed to be cleansed. -- the sins of the people
Heb 9 says the sanctuary in heaven had to be cleansed - but leaves the reader to read Lev 16 to know why.

Dan 8 is not rewriting Lev 16. It simply shows more bad actions by the little horn.But it references the cleansing of the sanctuary leading the reader to find out about it in Lev 16. You POV seems to argue that "special cleansing" was needed for certain sins mentioned in Dan 8 -- cleansing of the sanctuary outside the scope of the Bible - so then "Fill in whatever you wish" would be used just for Dan 8:14?? I find that inconsistent.

In one of your previous posts you point to the little horn as a form of Christianity that had gone off the rails - that would also be included in the list of "anyone with any claim at all" to the blood of Christ.

 

[BobRyan]

For those who didn't read the other thread, the statement is from the denomination's review of the doctrine at Glacier View, and is in the glacier view documents, specifically Christ in the Heavenly Sanctuary

Ministry Magazine a special edition

According to many older versions of the Bible, at the end of the 2300 days the sanctuary is to be "cleansed.'" The Hebrew word here is nisdaq, which has a broad range of possible meanings. Its basic idea is "make right," "justify," "vindicate," or "restore"; but "purify" and "cleanse" may be included within its conceptual range. In Daniel 8:14 it is evident that the word denotes the reversal of the evil caused by the power symbolized by the "little horn," and hence probably should be translated "restore." While there is, therefore, not a strong verbal link between this verse and the Day of Atonement ritual of Leviticus 16, the passages are, nevertheless, related by their parallel ideas of rectifying the sanctuary from the effects of sin. (emphasis supplied)

The overall issue being addressed in that statement is whether Daniel 8 has in mind the Day of Atonement cleansing. The "verbal link" would be if Leviticus 16 and Daniel 8 described cleansing using the same term. In the KJV there is a verbal link with the word "cleanse". But in the Hebrew the two words used are different.

However, as I said earlier, the larger issue is not so much the term. For the Adventist view it would be nice if the two terms were the same, but it is not required to understand the text to be speaking of the same service. And the term used in Daniel 8 does have a range of meanings in usage. In particular the rendering in the LXX translated it as

Dan 8:14 καὶ εἶπεν αὐτῷ Ἕως ἑσπέρας καὶ πρωὶ ἡμέραι δισχίλιαι καὶ τριακόσιαι, καὶ καθαρισθήσεται τὸ ἅγιον.

Lev 16:19 καὶ ῥανεῖ ἐπ᾿ αὐτοῦ ἀπὸ τοῦ αἵματος τῷ δακτύλῳ ἑπτάκις καὶ καθαριεῖ αὐτὸ καὶ ἁγιάσει αὐτὸ ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ισραηλ.

I agree with the link between Dan 8:14 and Lev 16 for Day of Atonement

 

[BobRyan]

The presentation of blood was already completed.

on the cross. That is where the sin offering was "offered up".

First He offered, then He sat.

Offered the sacrifice "up" on the cross
Went to heaven for the inauguration and then sat down for His role as priest and king.

We agree, He is a priest on the throne. He now ministers the results of that already offered sacrifice.

Yes that is where we agree.

But the historical events of His once for all death, once for all entry, and appearance in God's presence for us already happened. And then He sat down to reign and administer the benefits of that blood ministration.

That is the part where we agree.

But His sacrifice was offered up on the cross.

There is no need for a protracted daily ministration as in the earthly, because He is superior:

Might as well argue that there was no need for protracted 4000 year period after the fall of Adam and another 2000 year protracted period from the cross today - and why are we still here?

That is just guessing. we can do that but it is not compelling.

You didn't even address the clear Day of Atonement references.

There is only one unambiguous one and that is -- Heb 9:3-7 - it points to the historic fact in scripture that the sanctuary has two divisions - to phases , two compartments a Holy and a Most Holy

the clear Day of Atonement references.

Heb 9:23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.
Heb 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own

That is not a clear Day of Atonement reference -- because of what you are leaving out.

18 Therefore even the first covenant was not inaugurated without blood. 19 For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant which God commanded you.” 21 And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood. 22 And almost all things are cleansed with blood, according to the Law, and without the shedding of blood there is no forgiveness. 23 Therefore it was necessary for the copies of the things in the heavens to be cleansed with these things, but the heavenly things themselves with better sacrifices than these. 24 For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us;

That is a reference to inauguration and the start of the sanctuary service with Christ as High Priest seated at the right hand of God - in the presence of God "for us". (because there is no such thing as "God is not in the Holy Place" in the Bible).


25 nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own.

Not "once each year" not "once a year" but repeatedly year after year. That includes Passover as 1 Cor 5 points out.

26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself. 27 And just as it is destined for people to die once, and after this comes judgment,

He entered once for all with His own blood:

Heb 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)
Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

That is the part where we agree - He entered the sanctuary once.

And yes, He also inaugurated. But that reveals that He went to the Most Holy Place as well, because the inauguration involved all the sanctuary.

His one death fulfilled all the sacrificial deaths. His one entry fulfilled all the the entries with blood, and He appeared in God's presence for us.

nice - but that this where we agree.

Even Adventist scholars have been forced to admit Day of Atonement references:

Seventh-day Adventist Bible Commentary on Hebrews 10:1:

Compare ch. 9:25, 26, where the work of Christ is again contrasted with that of the earthly high priest on the Day of Atonement.

M.L. Andreasen in The Book of Hebrews:

Verses 25, 26. The priests entered the first apartment daily, the high priest once every year when he went into the most holy with the blood of the bullock and the goat. (127)

William Johnsson in his essay "Day of Atonement Allusions," which can be found in the DARCOM volume on Hebrews, lists 9:25 as clearly alluding to the Day of Atonement.

That is not the first time I have seen William Johnsson make a mistake. He did/does a lot of good work but now and then he makes a mistake.

1. Vs 25-28 – is contrasting the teaching that all sacrifices collapse into one – once-for-all on the cross, to the alternative “otherwise He would have needed to suffer often “. So not a focus "just one sacrifice" on the Day Atonement as if only that one sacrifice results in -- “otherwise he would have to suffer again on the Day of Atonement” -- But rather – otherwise He would suffer often, for each and every sin offering of the year (all of them) – year after year.

Obviously one of those sacrifices during the year is the sin offering of the Lord's goat in Lev 16 "Day of Atonement" - but that is not being singled out in 9:24-28 as if the "alternative" (the "otherwise") to having all sacrifices collapse into one - is that "just the Day of Atonement sacrifice would have to be repeated year after year". That would make no sense.

2. Vs 28 shows the true context for "offered once" as being "to bear the sins of many". Christ does not "bear the sins of many" in heaven NEITHER does his cleansing blood "bear sins of many" -- rather it COVERS the sins of many. It is because of bearing the sins of many on the cross -- that the sacrifice is made.

 

[tall73]

God's doctrine on "Day of Atonement" makes it clear what it is that results in the need to cleanse

The sins of the people, as your highlighted text spells out, and which I already stated. But it is not because of the sin offering, but because their sins defile, and the sanctuary is in their midst.

1. The subject of the Day of Atonement is not for sins committed on that day in Lev 16. Rather it is for ALL the sins for the year.

I am not sure why you are arguing a point I did not make. The Day of Atonement in the type was for all the sins of the people in the year, and in the fulfillment all sins of true believers throughout all time, as I stated earlier.

2. Cleansing is with respect to sins - as Lev 16 point out - no other reason is given for it.

Yes, and I had already stated so.

By contrast - Heb 9 does not say why cleansing is needed.

Heb 9:22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. Heb 9:23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.

The purifying of the heavenly things is done with blood, which is for forgiveness of sins, just as in the type.

Both views claim

• Christ died once, one sacrifice fulfills ALL the sacrifices
  
• and entered once into the Sanctuary in heaven.

The difference is in what happens IN the Sanctuary in heaven. So in the Bible model that I am following

1. Inauguration is the focus for cleansing in Heb 9 see 9:18 (Not Day of Atonement). So we can't wedge Day of Atonement in as a past event in vs 18.

No one disputed inauguration, as I agreed He inaugurated, and no one tried to wedge the Day of Atonement into 9:18.

The inauguration was just one thing that He did all at once. All the daily sacrifices were fulfilled in one, The red heifer, fulfilled. the ratification of the new covenant with blood (which is actually what is talked about in verse 18, but the inauguration of the sanctuary is also seen in verse 21), fulfilled, in fact all the sacrifices of every sort had to be because there was only one, which you acknowledge.

But the bloodwork for all those sacrifices in the sanctuary was also fulfilled because there is only one sacrifice, and you admit Jesus' entry into God's presence to present it. So if the inauguration presentation of blood is fulfilled they all are, because Jesus is not presenting jars of blood, but His own completed sacrifice. And the death, entry and presentation all happened only once.

Moreover, the inauguration involved entry into the Most Holy Place. So you are also admitting that Jesus had to go there to do blood work.

Heb 9:21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship.

And in fact Hebrews 9:23-25 does spell out the Day of Atonement. And it cannot be otherwise, because there is no other sacrifice, or entry, or presentation. It all happened in the first century.

2. God is always in the sanctuary - and there is no such thing as "God not here" in the Sanctuary.

And Jesus entered into His presence and presented His sacrifice, and did blood work, including in the MHP, or else the inauguration could not be fulfilled. But that admits the whole case. There is only one sacrifice, and one entry, which you have agreed with, but the presentation before God of the completed sacrifice, the fulfillment of the blood ministrations, has also happened.

3. God's sanctuary has two areas as Heb 9 points out - representing the two features of the Gospel one for sinners converted and the other for judgment.

The high priest is not in fact seen going in and looking at books in the sanctuary in the Day of Atonement cleansing that happens in the sanctuary. They type makes plain He took in blood and applied it for cleansing. And that already happened for all the sacrifices throughout the type.

Adventists changed the type. It is not books, it is blood. And Jesus already presented the sacrifice in God's presence. Hence He already did everything needed for purfication of sins prior to sitting down:

Heb 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,

As we see in the sin offering, the Day of Atonement, etc. the purification did not happen just at the death, but after the blood was ministered. And that already happened.

Heb 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)
Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.
Heb 9:13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh,
Heb 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

Note, there is only one entry. And it includes the whole sanctuary, as even you admit since He inaugurated. And it is entry BY MEANS of blood, including goats blood. The priest did not need blood to enter the first compartment, but did need it to enter the second. And blood into the second only applies to the inauguration and the Day of Atonement. But the entry was for both, because it is once for all. And the result is eternal redemption. The inauguration did not bring that by itself. But Jesus did the blood work of every sacrifice, including the Day of Atonement.

4. Hebrews 7 and 10 refer to the body of Christ offered as a sacrifice on the cross "offered up" as a sacrifice for sin. "bearing the sins of many" on the cross. Not in heaven - not in the sanctuary.

Incorrect.

Heb 7:27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

The sin offerings, etc. required ministration of the blood in the sanctuary for atonement as we saw earlier. So here it includes both. He died, and He took the blood, entered the sanctuary, and appeared in God's presence.

He did all of the blood work needed. Now we come in real time to avail ourselves of that blood work.

6. Christ is seated in His role as "priest and king" Zech 6:13 - seated as High Priest Heb 8:1 Heb 10:12

And what happened prior to sitting is the following:

Heb 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. Having made purification for sins, he sat down at the right hand of the Majesty on high


Heb 10:12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

Heb 10:12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,
Heb 10:13 waiting from that time until his enemies should be made a footstool for his feet.
Heb 10:14 For by a single offering he has perfected for all time those who are being sanctified.

This is not just the death. Because the death does not make purification without the blood ministration. It is in fact both.

 

[tall73]

9:25 does not say "once a year" or "once each year" so it is not a reference to Day of Atonement while ignoring Passover and every other context for sin offering.

9:25 says yearly. It is distributed usage with kata. This is why even the Adventist scholars, who are looking for a reason to not say it is the Day of Atonement are constrained to acknowledge it is. Yearly, high priest, entry, with blood.

The Linguistic and Exegetical Key to the New Testament:

yearly--the distributive use of the preposition--"year after year.

Thayers:

http://library.mibckerala.org/lms_frame/eBook/Thayer's Greek-English Lexicon - Joseph Thayer.pdf


Dr. Robinson's Greek Lexicon to the New Testament:

Dr. Robinson's Greek lexicon to the New Testament condensed for schools and students. With a parsing index

 

[tall73]

“year by year” enter the Holy Place – the sanctuary daily services done every year. As Matthew Henry also notes

===================================
In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.

I. The necessity of purifying the patterns of the things in heaven, Hebrews 9:23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.

II. …. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Hebrews 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, Hebrews 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers--the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ but the sacrifice of Christ was the oblation of himself he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying and the great work had been always in fieri--always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself.

Apparently you didn't keep reading into chapter 10:

But this was not the case after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.

Christ's once for all sacrifice is not just for the end-of-year once-a-year sin offering but for all of them that were offered all during the year -- year after year. And the "otherwise" (the alternative to that) is NOT "well then He would have to come to earth yearly and die on the day of atonement" but rather ALL of the sacrifices and sin offerings of the entire would have Him coming back "to suffer OFTEN" - year after year.

The "yearly" is in connection specifically with the entry of the high priest with blood in 9:25. That is the day of atonement. That is why even the Adventist scholars with a vested interest in denying that still point to verse 25 as a Day of Atonement reference.

Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own

And the regular sin offering did not involve taking blood into the sanctuary except for the sin of the anointed priest, and Jesus our High Priest in the fulfillment does not sin, and in the case where the whole congregation would commit a single sin together. And I don't know how the whole of believers throughout time could commit one act of a sin together. The others involved blood by the altar.

Yearly entry with blood is the Day of Atonement.

 

[tall73]

I agree with the link between Dan 8:14 and Lev 16 for Day of Atonement

There is no contextual link, and as the statement from Glacierview stated, there is no linguistic link.

They noted in the statement it refers to the activity of the little horn.

 

[tall73]

tall73 said: The presentation of blood was already completed.

Bob: on the cross. That is where the sin offering was "offered up".

No, in heaven:

Heb 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)
Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

He entered by means of blood. That is not talking about the cross but about the "greater and more perfect tent."

Entry into the first compartment did not require blood. But entry by means of blood of goats and calves indicates second compartment ministry. Goat's blood was brought in during the inauguration and the Day of Atonement. And here it was both because it is on entry for all.

He already presented the blood for all the various sacrifices.


tall73 said: First He offered, then He sat.

Bob: Offered the sacrifice "up" on the cross
Went to heaven for the inauguration and then sat down for His role as priest and king.

Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

No, there was only one entry. It was the entry for both the inauguration, and the Day of Atonement. And the blood brought in secured eternal redemption. The inauguration did not do that. But this blood was that from the once for all Sacrifice of Christ, which fulfilled all the various sacrifices and blood ministrations, including the Day of Atonement.



tall73 said: We agree, He is a priest on the throne. He now ministers the results of that already offered sacrifice.


Yes that is where we agree.

You can't have any benefit without the blood ministration. It was when the priest ministered the blood, both in the sin offering and in the Day of Atonement, that the atonement happened. He presented the blood. Or else there was no inauguration, no sin offering, no ratification of the new covenant, etc.

tall73 said: But the historical events of His once for all death, once for all entry, and appearance in God's presence for us already happened. And then He sat down to reign and administer the benefits of that blood ministration.


Bob: That is the part where we agree. But His sacrifice was offered up on the cross.

Bob the benefits of the blood ministration are only available when the blood is presented in heaven. If you agree with once for all death, once for all entry and appearance in God's presence, and He ministers the blood ministration, then that includes the blood work in the sanctuary.

Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Heb 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high


Tall73: There is no need for a protracted daily ministration as in the earthly, because He is superior:

Might as well argue that there was no need for protracted 4000 year period after the fall of Adam and another 2000 year protracted period from the cross today - and why are we still here? That is just guessing. we can do that but it is not compelling.

It is not speculation, I posted the text that says it:

Heb 7:27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

There is only one Sacrifice. And for it to forgive or atone for anyone it must be ministered in the sanctuary, and it was, as already demonstrated.

There will be no more daily sacrifices. There was one sacrifice, and one entry, and a presentation before God. That fulfilled the blood work.

Now we come in real time to receive the benefits of that completed blood work:

Heb 4:16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

Tall73: You didn't even address the clear Day of Atonement references.

Bob: There is only one -- Heb 9:7 - it points to the historic fact in scripture that the sanctuary has two divisions - to phases , two compartments a Holy and a Most Holy

That is not the only one, and 9:7 speaks of the high priest OFFERING blood in the sanctuary. Offer is not used only of the death, but of the ministration of blood here. And this anticipates the fulfillment where Jesus offers Himself the completed sacrifice.

Heb 9:7 but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.


Bob: That is not a clear Day of Atonement reference -- because of what you are leaving out. 18 Therefore even the first covenant was not inaugurated without blood. 19 For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant which God commanded you.” 21 And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood. 22 And almost all things are cleansed with blood, according to the Law, and without the shedding of blood there is no forgiveness. 23 Therefore it was necessary for the copies of the things in the heavens to be cleansed with these things, but the heavenly things themselves with better sacrifices than these. 24 For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; That is a reference to inauguration and the start of the sanctuary service with Christ as High Priest seated at the right hand of God - in the presence of God "for us". (because there is no such thing as "God is not in the Holy Place" in the Bible).


As noted earlier, Jesus' death and entry and presentation is the blood work for everything--sin offering, red heifer, burnt offering, peace offering, offering of the Passover, offerings of the ratification of the new covenant, offerings of the inauguration of the sanctuary, offerings of the feast of tabernacles, offerings on the weekly Sabbath, and New moons, and, yes, on the Day of Atonement. He did it all.

So saying that verse 18 refers to the ratification of the covenant, and 21 to the inauguration of the sanctuary, does not do away with the other things it also fulfilled. There was only one sacrifice, and it was presented.



Bob: 25 nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. Not "once each year" not "once a year" but repeatedly year after year. That includes Passover as 1 Cor 5 points out.


Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own,

No, as noted above, distributive usage with kata is yearly. And what is happening yearly? An entry by the high priest with blood. That is the Day of Atonement.

That is why the scholars have to recognize it, because they know what the prepositional phrase κατ᾿ ἐνιαυτὸν means.

That is not the first time I have seen William Johnsson make a mistake. He did/does a lot of good work but now and then he makes a mistake.

He didn't make a mistake, and neither did the other Adventist scholars. They know what the propositional phrase means.

Your contention is not just that Johnsson made a mistake, but that all of these Adventist scholars somehow made a mistake:

- the writers of the SDA Bible commentary,
- Andreasen,
- Salom
- Johnsson
- Davidson,
- Cortez

They didn't make a mistake. They know how to read κατ᾿ ἐνιαυτὸν

Seventh-day Adventist Bible Commentary on Hebrews 10:1:

Compare ch. 9:25, 26, where the work of Christ is again contrasted with that of the earthly high priest on the Day of Atonement.

M.L. Andreasen in The Book of Hebrews:

Verses 25, 26. The priests entered the first apartment daily, the high priest once every year when he went into the most holy with the blood of the bullock and the goat. (127)

William Johnsson in his essay "Day of Atonement Allusions," which can be found in the DARCOM volume on Hebrews, lists 9:25 as clearly alluding to the Day of Atonement.

The context clearly points to a Day of Atonement allusion (high priest . . . yearly . . . blood [cf. 9:7]) (113)

Alwyn Salom in his appendix article in the Daniel and Revelation committee series, speaking of verse 24, 25:

The reference in the context of the Day of Atonement service of the earthly high priest is not to the outer compartment of the sanctuary. (227)

Richard Davidson, notes that vs. 25 is an unmistakable reference to the Day of Atonement:

I agree with Young that Hebrews 9:7 and 9:25 refer to Day of Atonement, because of the clear references to “once a year” and “every year” respectively. ("Inauguration or Day of Atonement?" Andrews University Seminary Studies, Spring 2002, 79)

Felix Cortez states in his article "From the Holy to the Most Holy Place: The Period of Hebrews 9:6-10 and the Day of Atonement as a Metaphor of Transition" in the Journal of Biblical Literature, 125.3, Fall 2006, 527 (footnote):

Unchallenged references to the Day of Atonement in the central section include 9:7, 25

1. Vs 25-26 – is contrasting the teaching that all sacrifices collapse into one – once-for-all on the cross, to the alternative “otherwise He would have needed to suffer often “. So not a focus on “otherwise he would have to suffer again on the Day of Atonement” -- But rather – otherwise He would suffer often, for each and every sin offering of the year – year after year.

No, it is contrasting the yearly entry of the high priest with blood with the death, saying if He offered Himself before God repeatedly He would then have to suffer death repeatedly.

And this is seen by the whole of verse 24 and verse 25 referring to the entry:

Heb 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own

-Christ has entered.
-The entry is not into holy places made with hands, but into heaven itself
-the entry is to appear in the presence of God on our behalf.
-Nor was the entry to offer himself repeatedly as the high priest enters yearly with -blood

Obviously one of those sacrifices during the year is the sin offering of the Lord's goat in Lev 16 "Day of Atonement" - but that is not being singled out in 9:24-28 as if the "alternative" (the "otherwise") to having all sacrifices collapse into one - is that "just the Day of Atonement sacrifice would have to be repeated year after year". That would make no sense.

It is not the death that is pictured but the entry with blood, and it is singling out the Day of Atonement as even Adventist scholars recognize, yearly entry by the high priest with blood.

2. Vs 28 shows the true context for "offered once" as being "to bear the sins of many". Christ does not "bear the sins of many" in heaven NEITHER does his cleansing blood "bear sins of many" -- rather it COVERS the sins of many. It is because of bearing the sins of many on the cross -- that the sacrifice is made.

Verse 28 is referring back to 26

Heb 9:26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.

Verse 26 and 28 refer to the death. Verse 25 refers to the entry still, and compares it to the entry with blood yearly by the high priest.

If Jesus were to repeatedly enter yearly with blood like the high priest He would also have to suffer death repeatedly. And that is not the case.

 

[tall73]

That is not the first time I have seen William Johnsson make a mistake. He did/does a lot of good work but now and then he makes a mistake.

In addition to the five Adventist scholars, and the SDA Bible commentary here are some others who recognize the reference to the Day of Atonement:

Cambridge Bible:

Entereth into the holy place every year] In this entrance of the High Priest once a year, on the Day of Atonement, into the Holiest Place culminated all that was gorgeous and awe-inspiring in the Jewish ritual.

The Expositor’s Greek Testament

The high priest enters the Holiest annually, but Christ’s entering in was of another kind, not requiring repetition.

New International Commentary on the New Testament

Moreover, when Christ entered into the heavenly sanctuary, he entered once for all. His entrance into the presence of God on his people's behalf, by virtue of his own blood, is set in sharp contrast to the entrance of Israel's high priest into the material holy of holies on the Day of Atonement.

Commentary on the Epistle to the Hebrews by Franz Delitsch

V. 25
Nor yet (is he entered in) that he should offer himself often, as the high priest entereth into the holy of holies year by year with alien blood. The comparison is between the offering of the Jewish high priest within the veil, and that of Christ in the eternal sanctuary: the προσφερειν εαυτον here spoken of cannot therefore be ...the self-sacrifice of Christ upon earth, but a self-presentation subsequent to that. The Jewish high priest goes year by year into the typical sanctuary, εν...αιματι αλλοτριω, i.e. to offer there the blood of a sacrifice which is not himself. Not so with Christ. He is gone into the heavenly sanctuary once for all, not to offer Himself first now, and then again some time hence, and again afterwards, and so on in perpetual succession.

vs. 26
An of-repeated self-oblation (πολλακις προσφερειν εαυτον) would have been impossible without an oft-repeated suffering of death (πολλακισ παθειν).

The Greek Testament

vs. 25
nor yet (Œc. adds, ἀπὸ κοινοῦ ληπρέον,—εἰσῆλθεν εἰς τὸν οὐρανόν) that He may (i. e. with this intent, to) oftentimes offer Himself before God in the holiest place: continue, as those high priests, year by year coming in before the face of God in His sanctuary.

vs. 26

This παθειν is here not equivalent to that προσφερειν, but is emphatically placed as a new necessity, involved in that; the πολλακις being common to both: the πολλακιςπροσφερειν necessitated the πολλακιςπαθειν. If Christ’s view in entering heaven was to offer, present, himself often to God, then, as a condition of that frequent presentation, there would be an antecedent necessity for Him to suffer often: because that self-presentation is in fact the bringing in before God of the Blood of that his suffering: and if the one was to be renewed, so must the other be likewise.

Jamieson Faussett Brown

Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the Day of Atonement, entering the Holy of Holies.

John Gill

As the high priest entereth into the holy place every year with blood of others; not his own, nor other men's, but the blood of goats and calves; but Christ entered into heaven with his own blood, he having been altar, priest, and sacrifice: the high priest went into the most holy place every year, but Christ has entered into heaven once for all, where he sits down and continues, having done his work effectually.

 

[BobRyan]

In addition to the five Adventist scholars, and the SDA Bible commentary here are some others who recognize the reference to the Day of Atonement:

The problem with the suggestion is that it implies that if Christ had to go back to Earth and be crucified for every one of the sacrifices on Earth -- He would only go back for the Day of Atonement sacrifice - which is not even remotely workable into the text of Heb 9.

So for example -- these two demonstrate the problem - as you quote them...

Cambridge Bible:

Entereth into the holy place every year] In this entrance of the High Priest once a year, on the Day of Atonement, into the Holiest Place culminated all that was gorgeous and awe-inspiring in the Jewish ritual.

The Expositor’s Greek Testament

The high priest enters the Holiest annually, but Christ’s entering in was of another kind, not requiring repetition.


==================

Paul is not trying to resolve one sacrifice and entrance "on the Day of Atonement" in Heb 9... but ALL of them!


Heb 7
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens;
27 who has no daily need, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because He did this once for all time when He offered up Himself.

• To make the case of ONE and not MANY sacrifices as we see in Heb 7:27 it has to be ALL sacrifices including the daily - the text is clear about that.
• Note it is the High Priest - active in the DAILY

Heb 9
24 For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; 25 nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. 26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself.

The focus is "the Holy Place" in Heb 9:25

By contrast -- The focus is the "Most Holy place" in 9:3-7

3 Behind the second veil there was a tabernacle which is called the Most Holy Place, 4 having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna, Aaron’s staff which budded, and the tablets of the covenant; 5 and above it were the cherubim of glory overshadowing the atoning cover; but about these things we cannot now speak in detail.
6 Now when these things have been so prepared, the priests are continually entering the outer tabernacle, performing the divine worship, 7 but into the second, only the high priest enters once a year, not without taking blood which he offers for himself and for the sins of the people committed in ignorance.

• To make the case of ONE and not MANY sacrifices as we see in Heb 7:27 it has to be ALL sacrifices including the daily - the text is clear about that.
• And chapter 7 is clear that the High Priest is involved in the daily. The commentaries "assume" in 9:25 that because the High Priest is involved it can only reference one sacrifice - the one on the Day of Atonement.
  
• And 9:3-7 shows specific terms used for "Most Holy Place" in context of the Day of Atonement - and that is not found in 9:25.

=======================================

Collapsing all offerings into - one on the cross -- is in the text.
Collapsing all entry into the sanctuary -- into one -- in the text.

• But collapsing all the function of Priest in the entire Biblical Sanctuary service - into one day -- is not in the text of Heb 7 or 8 or 9.

• What is more - it does not make sense to have a High Priest in heaven with all the priestly services ended - because we could no longer be informed by scripture as to the work of High priest in a sanctuary that has all of its functions ended. He would not actually be doing anything. Yet we are told in Heb 8:1 that "the MAIN POINT" is that we DO have a functioning High Priest in Heaven IN the Sanctuary that God put there - active and functioning.
• The focus of 9:25-28 is on collapsing the sacrifice and entry into the Sanctuary -- into one... where Christ "bears the sins of many" - once - on the cross once. It is not collapsing the sequencing of Holy Place - vs - MHP function into that one day.

=================================


Sacrifices offered up on the altar, on the cross --

Heb 7
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens;
27 who has no daily need, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because He did this once for all time when He offered up Himself

Heb 9:28 so Christ was offered once to bear the sins of many. (on the cross)

Heb 10:10 By this will, we have been sanctified through the offering of the body of Jesus Christ once for all time. (on the cross.)

Heb 9
24 For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us;
25 nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own.
26 Otherwise, He would have needed to suffer often (on the cross)
since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself.
27 And just as it is destined for people to die once, and after this comes judgment, 28 so Christ also, having been offered once to bear the sins of many, (one the cross)
will appear a second time for salvation without reference to sin, to those who eagerly await Him

 

[BobRyan]

The sins of the people, as your highlighted text spells out, and which I already stated. But it is not because of the sin offering, but because their sins defile, .

Then sin offering and work of High Priest is the mechanism that transfers "takes away" the sin from the sinner and that puts the question mark related to that sin - in the sanctuary to be "resolved". The entire sanctuary service is about "answering questions" as to who is forgiven and who is not and "exactly why" in each case. When all has been answered - the second coming happens.

Lev 10:16-18
16 But Moses searched carefully for the goat of the sin offering, and behold, it had been burned! So he was angry with Aaron’s surviving sons Eleazar and Ithamar, saying, 17 “Why did you not eat the sin offering at the holy place? For it is most holy, and He gave it to you to take away the guilt of the congregation, to make atonement for them before the Lord. 18 Behold, since its blood had not been brought inside, into the sanctuary, you certainly should have eaten it in the sanctuary, just as I commanded!

 

[tall73]

Then sin offering and work of High Priest is the mechanism that transfers "takes away" the sin from the sinner and that puts the question mark related to that sin - in the sanctuary to be "resolved".

Lev 4:32 “If he brings a lamb as his offering for a sin offering, he shall bring a female without blemish
Lev 4:33 and lay his hand on the head of the sin offering and kill it for a sin offering in the place where they kill the burnt offering.
Lev 4:34 Then the priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering and pour out all the rest of its blood at the base of the altar.
Lev 4:35 And all its fat he shall remove as the fat of the lamb is removed from the sacrifice of peace offerings, and the priest shall burn it on the altar, on top of the LORD's food offerings. And the priest shall make atonement for him for the sin which he has committed, and he shall be forgiven.

The death, and blood ministration of the sin offering results in atonement for the sinner, and forgiveness.

Moreover, the sin offering does not transfer sin, but makes atonement in the holy place.

Lev 6:30 But no sin offering shall be eaten from which any blood is brought into the tent of meeting to make atonement in the Holy Place; it shall be burned up with fire.

And this is also spelled out in the text you reference:

Lev 10:17 “Why have you not eaten the sin offering in the place of the sanctuary, since it is a thing most holy and has been given to you that you may take away the iniquity of the congregation, to make atonement for them before the LORD?

The sin offering is to take away the iniquity of the congregation, and make atonement for them before the Lord.

No where did it say that the sin offering "puts the question mark related to that sin - in the sanctuary to be "resolved"."

It says atonement and forgiveness for the sinner, and atonement in the holy place.

The entire sanctuary service is about "answering questions" as to who is forgiven and who is not and "exactly why" in each case. When all has been answered - the second coming happens.

The sin offering atoned and made forgiveness for the sinner, and made atonement in the holy place. It pointed to Jesus who when we confess our sins is faithful and just to forgive us and cleans use from all unrighteousness.


1Jn 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1Jn 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
1Jn 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.


And what happened in the sanctuary, with the blood, on the Day of Atonement, by the high priest, was not going through books or records or individual judgment. It was a cleansing application of blood for all the camp for the whole year.

Lev 16:17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

Lev 16:30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.

Both the sin offering and the Day of Atonement made atonement.

The sin offering was a picture of individual confession and forgiveness for one act of sin, resulting in atonement.

The Day of Atonement was a picture of corporate atonement, an application of blood for all the sins of the people through the year, and for the cleansing of the sanctuary which was defiled by being in their midst. It resulted in atonement.

 

[tall73]

Paul is not trying to resolve one sacrifice and entrance "on the Day of Atonement" in Heb 9... but ALL of them!

Of course. As I stated, all the sacrifices are one, all the entries are one.

But the way he spells that out is to list various things that Jesus fulfilled throughout the chapter. And one of those refers to the entry with blood by the high priest.

Heb 7
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens;
27 who has no daily need, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because He did this once for all time when He offered up Himself.

• To make the case of ONE and not MANY sacrifices as we see in Heb 7:27 it has to be ALL sacrifices including the daily - the text is clear about that.
• Note it is the High Priest - active in the DAILY

Yes, He completed all the sacrifices, including those ministered daily as chapter 7 and 10 show, and I noted earlier. This is why He does not need a prolonged daily offering of sacrifices because they were all one.

And He completed all the other sacrifices in the type of any sort.

But it is not just the death that is involved, but the ministration by the priest in the sanctuary. And He did that too. He presented Himself, the completed sacrifice in God's presence, completing all the ministration of blood associated with ministering in the sanctuary.

That was why Hebrews 1:3 says He made purification for sins. That is more than the death, it is the ministration in the sanctuary:

Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, He having made purification for sins, sat down on the right hand of the Majesty on high

Heb 9
24 For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; 25 nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. 26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself.

The focus is "the Holy Place" in Heb 9:25

By contrast -- The focus is the "Most Holy place" in 9:3-7

The word used is the plural for holy, in this case as a substantive. I have taken the same position as the Adventist scholars on the Daniel and Revelation Committee:

The committee believes that ta hagia should be regarded as a general term that should be translated in most instances as “sanctuary” unless the context clearly indicates otherwise (such as in chapter 9:2, 3). ("Daniel and Revelation Committee Report," Issues in the Book of Hebrews, 5 )

Jesus entered the whole sanctuary, and you have admitted this because you noted that He inaugurated, which involved the whole sanctuary. If He did not enter the entire sanctuary He could not inaugurate. But that entry was once for all. there is no other entry.

And moreover, He entered by means of blood, which was not necessary to enter the first compartment, but it was to enter the second.

Heb 9:12 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.

Notice how this blood requirement is stated in verse 7:

6 Now when these things have been so prepared, the priests are continually entering the outer tabernacle, performing the divine worship, 7 but into the second, only the high priest enters once a year, not without taking blood which he offers for himself and for the sins of the people committed in ignorance.

Heb 9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Heb 9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:


The same blood requirement is present. And the high priest is highlighted, and the once every year, etc. And the term used is "offer" the same we see in 9:25.

To make the case of ONE and not MANY sacrifices as we see in Heb 7:27 it has to be ALL sacrifices including the daily - the text is clear about that.

All sacrifices include all--even the Day of Atonement. Chapter 9 spells out many of the rites fulfilled. It spells out the ratification, the inauguration, the red heifer, and it spells out the Day of Atonement entry with blood by the high priest yearly in 9:25.

Now in chapter 7 it says daily. in chapter 9:25 it says yearly. Yearly doesn't mean the same as daily. It means yearly.

And as I noted citing the Greek resources, kata is used distributively to indicate yearly, or year by year.

Now what is happening yearly? The entry of the high priest with blood. That is the Day of Atonement.

Verse 24-25 is describing the entry of Christ into the sanctuary:

Heb 9:24 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:
Heb 9:25 Nor yet that he should offer himself often, as the high priest entereth into the holy places every year with blood of others;

He entered

-not into holy places made with hands, but into the true sanctuary heaven itself.
-now to appear in the presence of God for us
-not that He should offer himself often, as the high priest entereth into the holy places every year with blood of others.

The offer of verse 25 is in the context of entry, so it is not the death. And it is yearly, by the high priest, with blood. That is the Day of Atonement, as even the scholars admit.

• And chapter 7 is clear that the High Priest is involved in the daily. The commentaries "assume" in 9:25 that because the High Priest is involved it can only reference one sacrifice - the one on the Day of Atonement.

The commentaries assume that it is the entry being spoken of because verse 24 is speaking of Christ's entry, and compares it to the entry yearly by the high priest with blood. It is not just "high priest", but yearly entry by the high priest with blood. That is the Day of Atonement. Notice it is the various factors together that are decisive:

William Johnsson
The context clearly points to a Day of Atonement allusion (high priest . . . yearly . . . blood [cf. 9:7])

And he notes the parallel to 9:7.

Collapsing all offerings into - one on the cross -- is in the text.
Collapsing all entry into the sanctuary -- into one -- in the text.

But that sinks your position. Because the one entry was through the whole sanctuary, as it included the inauguration.

There is only one sacrifice. And that sacrifice was taken into God's presence. All of the various ministrations in the sanctuary of the blood are represented in Jesus Himself. He is the completed sacrifice. He is not dead, He is alive. And for any of the rites to have effect they must be ministered in the sanctuary. And He did that by offering Himself before the Father as the completed sacrifice.

Hence Hebrews 1:3 says He made purification for sins then sat down. He did all the blood work.

• But collapsing all the function of Priest in the entire Biblical Sanctuary service - into one day -- is not in the text of Heb 7 or 8 or 9.

Of course it is, or He could not have fulfilled the daily (chapter 7 and 10), the red heifer, ratification, inauguration, and Day of Atonement entry (chapter 9), but He did.

All of those things were fulfilled by His death and presentation of Himself.

• What is more - it does not make sense to have a High Priest in heaven with all the priestly services ended - because we could no longer be informed by scripture as to the work of High priest in a sanctuary that has all of its functions ended. He would not actually be doing anything. Yet we are told in Heb 8:1 that "the MAIN POINT" is that we DO have a functioning High Priest in Heaven IN the Sanctuary that God put there - active and functioning.

No one claimed He was doing nothing. He completed the blood work. And He now distributes the benefits of that. We come to Him on the throne in time of need.

Heb 4:16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

He then gives help and grace. But He does not need to die again, or enter again, or present Himself again in God's presence, because He did all that already, making purification for sins before He sat down.

Heb 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. Having made purification for sins, he sat down at the right hand of the Majesty on high,

The focus of 9:25-28 is on collapsing the sacrifice and entry into the Sanctuary -- into one... where Christ "bears the sins of many" - once - on the cross once. It is not collapsing the sequencing of Holy Place - vs - MHP function into that one day.

The focus in 9:24-25 is spelling out another of the various rites completed by Jesus in His death, entry and presentation. He completed the daily, the red heifer, the inauguration, the ratification, etc. They all were blood pointing to His blood. And He did indeed fulfill them all at once.

The type is the shadow, the heavenly is the true. And the once for all nature indicates He did indeed do it all at once.

The focus in 26-28 is to indicate that He only had to die once.

The problem with the suggestion is that it implies that if Christ had to go back to Earth and be crucified for every one of the sacrifices on Earth -- He would only go back for the Day of Atonement sacrifice - which is not even remotely workable into the text of Heb 9.

So for example -- these two demonstrate the problem - as you quote them...

Cambridge Bible:

Entereth into the holy place every year] In this entrance of the High Priest once a year, on the Day of Atonement, into the Holiest Place culminated all that was gorgeous and awe-inspiring in the Jewish ritual.

There is no problem because the quote notes that vs. 25 is talking about the entry, not the death.

For Him to enter every year with blood like the earthly high priest did He would have to die again every year. But He does not. He is superior. He completed it all at once.

The Expositor’s Greek Testament

The high priest enters the Holiest annually, but Christ’s entering in was of another kind, not requiring repetition.

Again, no issue, the entering didn't require repetition.

Nor did it require withdrawing from God's presence as the high priest would do in the earthly. He entered in, completed the blood work, and sat down to reign and administer the benefits of His completed sacrificial death, and the presentation of that death before the Father on our behalf.

 

[BobRyan]

Of course. As I stated, all the sacrifices are one, all the entries are one.

But the way he spells that out is to list various things that Jesus fulfilled throughout the chapter. And one of those refers to the entry with blood by the high priest.

My earlier response was that both sides agree with this
1. One sacrifice -- on the cross
2. One entry with the blood of that sacrifice into the sanctuary.

As Heb 9 points out "The sanctuary" is composed of Holy Place, and Most Holy Place.
The inauguration event involves both - that was completed when Christ ascended to heaven.

The "daily" is a two-party process involving BOTH the sinner and the High Priest. There was never a way to get the sinners of all time to 'show up' 2000 years ago and repent or confess or make their plea or claim the blood for forgiveness of some sin.

That part (The Holy Place service) could not be "collapsed". Only the sacrifice and the entrance into the Sanctuary.

Yes, He completed all the sacrifices, including those ministered daily as chapter 7 and 10 show, and I noted earlier. This is why He does not need a prolonged daily offering of sacrifices because they were all one.

But it is not just the death that is involved, but the ministration by the priest in the sanctuary.

The OT model includes all of it - and as just noted the transaction between the confessing repenting sinner and the High Priest Savior - is a two-party arrangement and therefore cannot be collapsed before hand. So then "He did not do that too" -- because sinners are not "God beings" capable of going back in time to act their part in the two-party transaction.

And He did that too. He presented Himself, the completed sacrifice in God's presence, completing all the ministration of blood associated with ministering in the sanctuary.

Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, He having made purification for sins, sat down on the right hand of the Majesty on high

Which is yet another reference to the cross
28 so Christ was offered once to bear the sins of many. on the cross - not in the Sanctuary

- and "sat down" is the start of the High Priestly ministry and declares the END of " bear the sins of many" on the cross.

Jesus entered the whole sanctuary,

Entering the front door of the house - is still "entering the house".

The inauguration part of it goes to both rooms - but the Holy Place work is a two-party transaction and cannot complete if one of the parties to it - has not yet been born etc.

and you have admitted this because you noted that He inaugurated, which involved the whole sanctuary. If He did not enter the entire sanctuary He could not inaugurate. But that entry was once for all. there is no other entry.

You are conflating the entry into the sanctuary itself - from the cross , with the transition between rooms in the Sanctuary signifying the various phases of High Priestly ministry - which as Paul states in Heb 8:1-5 - was still going on in Paul's day as of the writing of Heb 8.

 

[BobRyan]

And moreover, He entered by means of blood, which was not necessary to enter the first compartment, but it was to enter the second.

That statement is not logical - all sin offerings came in through the first compartment - there was no "other" way to get to the Most Holy Place -- and in fact the sin offerings of the daily service never went to the most holy place - until the Day of Atonement.

Heb 9:12 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.

Notice how this blood requirement is stated in verse 7:



Heb 9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Heb 9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:


The same blood requirement is present. And the high priest is highlighted, and the once every year, etc. And the term used is "offer" the same we see in 9:25.

That's because the entire focus of 9:25-28 is one sacrifice - not "one service", not "only one day of use", not "end of Sanctuary and its High Priest activity". Rather "one sacrifice" and one entrance into "the sanctuary building" without respect to what part of that service is active.

"All sacrifices include all--even the Day of Atonement. " - but not "all services" as "one service".

The two-party transactions in the Holy Place could not even happen until the second party "is born" and can choose to take or not take that action.

 

[BobRyan]

Now in chapter 7 it says daily. in chapter 9:25 it says yearly.

1. The High Priest is active in both according to Heb 9 and Heb 7.
2. Heb 9:25 speaks of year-by-year , every year and refers to all the sacrifices for the entire year being completed in one sacrifice. It does NOT say "once a year" as we see in Heb 9:7 to JUST single out that one sacrifice.