The Sanctuary Study

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The High Priest's Disrobing Pointed to Christ's Kenosis
His act of doffing his golden garments and donning the white dress of a slave-priest depicted the "self-emptying" (kenosis, Phil 2:5-9) of our heavenly Intercessor, Who laid "aside His royal robe and kingly crown, and clothed His divinity with humanity" (RH 15 June 1905). "As the high priest laid aside his gorgeous pontifical robes, and officiated in the white linen dress of the common priest, so Christ took the form of a servant, and offered sacrifice, Himself the Priest, Himself the Victim" (DA 25). Eternal Spirit, open our hearts to sense the meaning of this act.

As in imagination we reconstruct the scene of Israel's high priest carrying out his special duties on the Day of atonement, we should keep in mind that he wore his "golden garments" to perform those rites which were part of the "daily" services only, and then changed into the white uniform for his unique "yearly" ceremonies.

The High Priest's Personal Offerings
Robed all in white the high priest carried out two rituals to establish his own credentials to act as the representative of God's people for the special rites of the Day. In the first he presented a bull as a sin-offering "for himself and his house" (Lev 16:6; cf. 4:3), which he purchased with his own resources ("his bullock," Yoma 3:8). Laying his hands on the bull's head, the high priest identified himself with his sacrifice, while he made his act of confession and dedication. He typified Christ, in full possession of His will and decision-making powers, making the gift of His own body to die on Calvary, Himself the Victim, Himself the Priest.

The high priest then moved to the proximity of the two goats which were to play vivid roles in the Days's services. With the help of the Urim and Thummim he decided which goat was "for Jehovah" and which was "for Azazel." This is the first use of the word "lots" in Scripture (Lev 16:8).
But following the return of Israel from their Babylonian captivity, the Urim and Thummim were no longer available to help in this selection. So at this juncture on the Day of Atonement ritual the high priest walked to a small casket kept in the court of the Temple. This box, which the Hebrews called Calpi, contained two identical lots. Some historians remember they were made of box-wood, while others aver they were of gold (Yoma 3:9). Plunging his hands into the urn he took one out in each hand, and, striding to the two goats tethered in the court near by, placed a fist on the head of each animal. The Israelites considered it propitious should the lot for the Lord's goat appear in his right hand.

After Divine selection had rendered the results valid (Prov 15:33), a "thread of crimson wool" was tied around the throat of the Lord's goat to mark him for slaughter, while another was bound about the horns of Azazel's animal (Yoma 4:2) to display that his power, symbolized by his horns, was controlled by what this crimson cord represented. Azazel's goat was then turned to face the people who stood eastward of him, while the Lord's goat looked westward toward His oracle. Through this rite the perceptive worshipers sensed that the Antitype would one day be set apart to die "by the determinate counsel and foreknowledge of God" (Acts 2:23).

The Bull Represented Christ
Returning to his bull, the high priest repeated his confession (Yoma 4:2), and slaughtering the beast, caught its blood in a golden bowl. This he handed to an assistant to stir lest it coagulate (Yoma 4:3), while he performed the initial rite for his personal validation in the most holy place. But first he immersed himself, and again dressed in white.

Filling a golden censer with embers from the altar of burnt-offering, and a golden ladle with two handfuls of incense (Yoma 5:1), the white-robed high priest passed through the empty holy place (Lev 16:17) with the fire-pan in his right hand and the perfume in his left. Reaching the northern edge of the innermost veil, he moved it aside with his left elbow and stepped into God's golden shrine, allowing the drapery to drop into place behind him. Keeping his eyes on the ark in utmost respect, he sidled southward until his left foot touched the golden rod used for carrying the ark. Stepping over this, he remained between the two rods as he moved toward the mercyseat.

The high priest now stood alone before the ark with its mercy-throne. Stooping, he placed the censer on the floor before it (Yoma 5:1), and poured the incense over the glowing coals. Standing up, he waited till the oracle was flooded with fragrance. The apostle evidently had this ceremony in mind when he declared that the most holy place contained the "censer" (thumiaterion, Heb 9:4). The Day of Atonement was the only occasion, in the entire ritual calendar of Israel, on which this sacred utensil was in the most holy place. It has been wrongly interpreted as "altar" in this place only in some modern paraphrases.

The high priest then backed until he touched the veil. Still keeping his gaze on the Shekinah, he sidled southward, stepping over the other carrying-rod, and continued to the wall. Lifting the curtain with his right elbow he backed out of the most holy place, allowing the tapestry to fall into its wonted position. The rabbis remember that he paused to pray for Israel, but opined that he should not prolong his intercession lest his seeming delay cause the people anxiety on his account (Yoma 5:1). His brief petition ended, he turned and walked through the holy place and out into the court, leaving the censer exhaling its lovely breath in the most holy place. Had there been sin in his life he would have suffered the fate of Nadab and Abihu (Lev 10:1-3).

Christ the High Priest and Intercessor
This initial entry by Israel's high priest into God's presence with incense, symbol of "the merits and intercession of Christ" (PP 353), foreshadowed the opening act in the high priestly ministry of the Saviour. Jesus laid the foundation of His mediation in prayer in Gethsemane (John 17:1-26), displaying His concern for "his own," and was "heard" by His Father for His "strong crying and tears" (Heb 5:7). "This prayer [John 17] is a lesson regarding the intercession that the Saviour would carry on within the veil, when His great sacrifice in behalf of man, the offering of Himself, should have been completed. Our Mediator gave His disciples this illustration of His ministration in the heavenly Sanctuary in behalf of all who will come to Him in meekness and humility, emptied of all selfishness, and believing in His power to save" (5BC 1145). Like Aaron, Jesus interceded for Himself as well as for "'his house'--that is, his wife" (Lev 16:6; Yoma 1:1). The church in all ages is Christ's bride (2 Cor 11:2; Eph 5:23); for her He died, and for her He intercedes.

Writing of His prayer (John 17) Ellen White observed: "Like a consecrated high priest He now poured forth the burden of His soul to His Father in a petition for His church, such as the angels had never before heard. This prayer was deep and full, broad as the earth, and reaching high Heaven. With His human arm He encircled the children of Adam in a firm embrace; and with His strong divine arm He grasped the throne of the Infinite, thus uniting earth to Heaven, and finite man to the infinite God" (Redemption, or The Sufferings of Christ, 13).

The High Priest's Second Entry into the Most Holy Place
Back in the court the high priest carried out his second act of self-validation after he had once more immersed himself. Taking the golden container of the bull's blood he retraced his steps until he stood a second time before the Shekinah shining above the mercy seat, now enveloped by clouds of fragrance irradiated with "the rainbow encircling the throne [representing] the combined power of mercy and justice" (5BC 1133), and redolent with the sweetness of accepted intercession. Dipping his finger into the bowl he sprinkled the blood, "as though he were wielding a whip" (Yoma 5:3), once upon the mercyseat "eastward" (Lev 16:14), that is, on the top edge nearest to him, and seven times on the ground where the censer burned (Menahoth 3:6; Yoma 5:3). The "spilled blood" thus became the "sprinkled blood," and now symbolically reigned "in the midst of the throne" (Rev 5:9).

The high priest then left the oracle, now containing burning incense and sprinkled blood, in the same manner as he had done previously. Setting the container of the bull's blood on "the golden stand" near the altar of incense, went out into the court (Yoma 5:3). "Christ as High Priest within the veil so immortalized Calvary that though He liveth unto God, He dies continually to sin and thus if any man sin, he has an Advocate with the Father. He arose from the tomb enshrouded with a cloud of angels in wondrous power and glory,--the Deity and humanity combined. He took in His grasp the world over which Satan claimed to preside as his lawful territory, and by His wonderful work in giving His life, He restored the whole race of men to favor with God. The songs of triumph echoed and re-echoed through the world. Angel and archangel, cherubim and seraphim, sang the triumphant song at the amazing achievement" (Ms 50, 1900).

The high priest's return, from his second encounter with the Being gloriously enthroned in the most holy place, provided the second witness (Matt 18:16) to his acceptable character, and assured the worshipers that he had been validated as their mediator. The high priest was now empowered to conduct the unique rituals of "the Day" connected with the two goats. At this juncture in the day's activities "the cleansing of the Sanctuary" commenced.

Christ's Entries into the Most Holy Place in Heaven
Each of the high priest's acts illustrated some aspect of Christ's ministry, and these two entries into the oracle where God dwelt were no exceptions. Some question whether Jesus needed to present His own sin-offering in the celestial Tabernacle for God's approval, since He had already been endorsed by both the Father and the Spirit at His baptism (Matt 3:13-17), twice by the Baptizer at Jordan, before and after His temptation (John 1:29, 36), and once by His Father just prior to Calvary (John 12:28-30). Of course, the Saviour did not need any validation! But let us see how the Father gave it to Him in His own way and for His own purpose, in fulfillment of what had been typified by the high priest's two entries into the most holy place.

On the morning of the resurrection the Saviour delayed His return to heaven long enough to dry the tears of a weeping woman. To Mary's responsive gesture of adoration He gently remonstrated, "Touch Me not; for I am not yet ascended to My Father" (John 20:17). This was in accordance with the Levitical law, for while he was ministering the high priest was forbidden to touch anyone or anything lest he become defiled. "Jesus refused to receive the homage of His people until He knew that His sacrifice [blood] had been accepted by the Father, and until He had received the assurance from God Himself that His atonement for the sins of His people had been full and ample, that through His blood they might gain eternal life. . . . He also had a request to proffer [cf. incense] concerning His chosen ones on earth. . . . His church must be justified and accepted, before He could accept the heavenly honor. . . . God's answer to this appeal goes forth in the proclamation: `Let all the angels of God worship Him.' . . . Here the Father ratifies the contract with His Son, that He will be reconciled to repentant and obedient men, and take them into divine favor through the merits of Christ" (3SP 202-203).

L. S. Chafer perceptively observed that the "type which Christ fulfilled in connection with His first ascension was that of the high priest presenting the [bull's] blood in the holy of holies on the Day of Atonement. Thus Christ the true High Priest ministered His own blood, and acceptance of that sacrifice for sins answers every need of the sinner forever" (Systematic Theology, vol. VII, 20, [ ] added).

Christ Becomes a Validated High Priest
God's endorsement of Israel's high priest on his two entries into the most holy place, with incense and blood, pointed to Christ's ratification by His Father as both Intercessor and Sacrifice at His first ascension on the morning of the resurrection. To recapitulate: the authorized high priest's two acts thus far were preparatory to the performance of the unique services of "the Day."

The Day of Atonement did not Occur on Calvary
A word of explanation is necessary at this point. This investigator does not believe that there is any Biblical evidence that Jesus entered into the services of the antitypical Day of Atonement at the time of His ascension. This Day of Atonement occurred centuries later at its predetermined date in the sacred calendar. Jesus died as the Paschal Lamb, at the time of the Passover, and also as the daily morning and evening sacrifices. His death fulfilled the reality typified by the Pentecostal offering, as well as the 199 sacrifices slaughtered during the Feast of Tabernacles. Jesus also died to carry out what was adumbrated by the red heifer, and the sparrow killed in the service of the leper's cleansing. Calvary's Sacrifice also included the deaths of the bull and the goat of the Day of Atonement.

In short, the one death of Jesus on Calvary once for all embraced within itself the deaths of every sacrifice slain in the entire Hebrew religious economy. When, at His first ascension, He presented His blood to His Father before the mercy seat in the heavenly Sanctuary, it was accepted. This "sprinkling" validated every typical use of blood required by God in the heavenly Sanctuary, and symbolically employed by Israel's priests in the earthly Tabernacle.

 

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Christ's Ascension Laid the Foundation for His Ministry
This, however, does not mean that in the heavenly Sanctuary every service and feast reached its fulfillment at one and the same time. For instance, while Christ died as the true Passover, and rose at the time of the feast of First-fruits as its fulfillment, Pentecost was still to come exactly fifty days later, just as it always had in the spring cycle. Then the out-pouring of the Holy Spirit fulfilled its full requirements. The feasts of the spring cycle were thus perfectly carried through in both type and antitype.

This gave students of Scripture confidence to believe that the feasts of the fall cycle, as prophetic as were the types of the spring cycle, would also occur at their appointed times and places in the Hebrew religious calendar, and ultimately on time in the prophetic almanac, to satisfy the cosmic scope of the celestial Tabernacle. It was to fulfill the Day of Atonement type of the priest's presenting the bull's blood in the most holy place to validate His own position and qualifications that Jesus presented His blood to His Father on the day of His resurrection. Its acceptance by God was His endorsement to serve mankind as Victim-Judge. The "true" application of His blood during the eschatological Day of Atonement would have to wait its time in the calendar of redemption.

The Use of the Goat's Blood
As the opening act of the specific Day of Atonement service of cleansing, Israel's now validated high priest slew Yahweh's goat as the sin-offering for God's covenant people, and caught its blood in a golden bowl. There is no record that he either laid his hands upon its head or confessed any sins upon it (Lev 16:15). Israel's sins had already been confessed and forever forgiven, and had been registered as such in the Sanctuary. With the goat's blood the high priest moved into the oracle for the third time. There he did with the goat's blood what he had done with the bull's.

Back in the holy place, he put the container of the goat's blood "on the second stand in the Sanctuary," and took up the bull's blood from its stand. Dipping his finger into it he sprinkled the blood, once upward, and seven times downward before the veil, dipping each time, so that the blood splattered "upon the veil" (Zebahim 5:1, 2, emphasis added; Menahoth 3:6; Yoma 5:4). Returning the bull's blood to its stand, he did with the goat's blood as he had done with the bull's. Then emptying the remainder of the bull's blood into the container of the goat's blood, he poured the mixture into the container of the bull's blood. This careful mingling of the blood of both animals displayed the truth that the blood of the two sacrifices represented one and the same sacrifice, for Christ is not divisible.

He next smeared some of the mingled blood on the four horns of the golden altar in an anti-clockwise direction starting from the north-east horn (Lev 16:18; Ex 30:10; Yoma 5:5, 6). This completed, he moved aside the embers used in the morning service from their place in the center of the golden altar, and smeared blood "seven times" on it. These rites underlined the truth that the blood of the one great Sacrifice lay at the heart of his mediation, and was the foundation of all intercession. They also stressed the truth that only after this blood had been "sprinkled" was atonement made for the holy place.

The Sanctuary Cleansing was Completed
With the remaining blood the high priest moved back to the court and made atonement for the altar of burnt-offering by smearing blood on its four horns, and "seven times" sprinkling its four sides (Lev 16:18, 19). The residue of blood he poured at is western base (Yoma 5:6). By his acts the high priest had covered with this special combined blood, "of the bull and the goat," every location in the Sanctuary, in the holy place and court, at which there existed a blood record of confessed and forgiven sins. There were no blood-records of confessed sins in the most holy place.

Israel's chief minister had now reached a very important point in the proceedings of "the Day." The Scriptures declare that he had made "an end of reconciling the holy place, and the Tabernacle . . . and the altar" (Lev 16:20, 33), and had completed the "cleansing" of the Sanctuary from the "uncleanness of the children of Israel," that is, from "the sins of the entire Jewish people, accumulated during the year just ended . . . in the Sanctuary . . ." (J. Morgenstern, "Scapegoat," An Encyclopedia of Religion, 69).
Because these recorded sins had defiled the Tabernacle, his act of sprinkling them with blood had "hallowed" and cleansed the edifice, and thus, symbolically had removed the records of every confessed and forgiven sin. Nothing now stood against God's elect, they were "cleansed." "Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is He that condemneth? It is Christ that died, yea rather, that is risen again, Who is even at the right hand of God, Who also maketh intercession for us" (Rom 8:33, 34). Eternal Spirit, teach us to treasure His sacrifice aright.

The Blood of Christ Completely Covers our Confessed Sins
By the ceremonies of this solemn day the Lord taught Israel that the blood of His goat provided a complete "cover up" for the records of all their daily confessed sins registered in the Sanctuary. Wycliffe dynamically translated this Hebrew word, kafar, meaning "cover," as "at-one-ment," to describe the result of the rite.

Through this ritual the Israelites were taught to look forward to the Day of Atonement in the celestial Sanctuary, also called the day of judgment, during which the divine High Priest, Who has been appointed Judge by His Father (John 5:22), will apply the merits of His atoning death, or, in Sanctuary parlance, "sprinkle" His blood, to "cover up" the records of the confessed sins of all His people in every age, which have gone "before unto judgment" (1 Tim 5:24; cf. Acts 3:19; Dan 7:10; Rev 22:11; 20:12).

His faithful worshipers who have prepared for the Day, and who have accepted this ministry, will be declared "cleansed," and their names will be retained in God's ledger of the living. All others will be "cut off" (Lev 23:29; cf. Ex 32:33; Rev 3:5; Ps 69:28), and their names "blotted out" of the book of life. "'Zeal leads to cleanliness' as it says, `And when he hath made an end of atoning for the holy place' (Lev 15:20). The priest really makes atonement or cleanses" (see footnote 8, Midrash, Song of Solomon, I: 1:9, 11).

Significance of the Day of Atonement
In explaining the effect of the services of the Day of Atonement, Moses introduced words which encapsulate its meaning. The blood "covers up" the recorded sins, thus making "atonement" for the Sanctuary and the people. He stressed this no fewer than sixteen times when explaining the services of the Day (cf. Lev 16:6, 10, 16, 17 twice, 18, 19, 20, 24, 27, 30, 32, 33 twice, 34 twice). The results of this "cover up" brought about a threefold "cleansing" (taher), once for the altar, and twice for the people (Lev 16:19, 30, 34 twice).

But only those whose confessed sins had previously been "covered" by the sprinkled blood of the daily sin-offerings, and thus recorded in the Sanctuary, were now declared "cleansed." This Hebrew term, taher, describes one who is ritually and morally clean. To recapitulate: Because his confessed and forsaken sins had "gone before unto judgment" and been "covered" with the spilled and sprinkled blood, the forgiven worshiper was declared clean on the Day of Atonement. Job's question couched in Hebrew poetic form, places the word "cleanse" (taher, pure) as the equivalent of the word to "make righteous" (zadaq, Job 4:17; cf. 17:9; Ps 19:9; Eccl 9:2; zadaq is the equivalent of sakah, clean, in Job 15:14; 25:4; Prov 20:7, 9). The effect of the first is to bring about the second.

Enacted Parables of the Messiah's Ministry
Israel's rituals were all enacted parables of the ministry of the Messiah, and were so understood. Rabbi Akiba reminded his people that their attention should be focused on the celestial transactions they represented: "Blessed are ye, O Israel. Before Whom are ye made clean and Who makes you clean? Your Father in heaven" (Yoma 8:9). Paul's commentary on this is clear: "It was needful therefore that the copies of the things in Heaven [the earthly Tabernacle and its furnishings] should be cleansed in this way, but that the heavenly things themselves should be cleansed with more costly sacrifices" (Heb 9:23, Weymouth). This cleansing will be carried out by our great High Priest in the holy place of the celestial Sanctuary (4T 122).

Rabbi M. Kalisch remarked, "After the atonement of the High Priest, and of the people, the holy edifice itself remained to be expiated (Lev 16:16-19), for both the structure and all its parts, and the sacred utensils and implements were deemed to have been defiled by the transgression of the Israelites throughout the year" (Commentary on the Old Testament, vol. II, 211). Rabbi J. H. Hertz adds, "Besides the annual rite of atonement for the community, there was also once a year a ceremonial cleansing of the Sanctuary from defilement" (Pentateuch and Haftarah, 482). This task of cleansing completed, the entire Sanctuary was restored to its pristine state of purity.

The People Declared to be Cleansed
After completing his "cleansing" and "hallowing" of the Sanctuary, thus making the people "clean from all [their] sins," the high priest stood in a position of great authority. As the divinely authorized representative of his people, he had paid the ransom price in blood for the confessed and forgiven sins of every participating Israelite, and now held them, as it were, in his personal possession.
His next task was to dispose of them symbolically in God's appointed way. Striding up to Azazel's goat he laid his hands on its head and thus placed all the confessed and forgiven sins of God's people upon him. This high priestly "confession" was on behalf of every penitent, and included every sin which had already been forgiven and recorded as such in the Sanctuary during the year. Rabbi J. H. Hertz explained the implications of this representative act of the high priest thus: "The confession of sin is made by the whole community collectively" (Op. cit., 523).

Azazel's Goat
This mysterious rite in connection with Azazel's goat is unique to the Hebrew ritual of the Day of Atonement. When the goats had been first selected by Divine lot, one had been designated "For Yahweh," and the other "For Azazel." Since Yahweh is a personal name for the Deity, many Bible students consider that Azazel must also be a personal name, but for a being who stands in apposition to God. Others have suggested that Azazel may mean "sending away," while still others propose that it suggests a locality to which he was dispatched. Gesenius (Hebrew Lexicon) observed perceptively that neither an action, nor a region can ever form a natural contrast with Yahweh, only a person can. Azazel must, therefore, be the name of a character whose life and purposes are the opposite of God's.

Further, the preposition "for" (lamed as a prefix) used with both goats, must be given the same force in each case. If it describes a relationship with a Person called Yahweh, it must also indicate a relationship with a person called Azazel. Almost a century ago Carl Frederich Keil affirmed: "The view that Azazel is the designation of an evil spirit dwelling in the wilderness (Spencer, Rosenmuler, Gesenius) is now almost universally acknowledged" (Manual of Biblical Archaeology, II, 44). No valid evidence has appeared during the intervening years to cast a doubt on this conclusion.

Another reason to identify Azazel with the devil was the defilement which the goat which represented him caused to the one who conducted him to the wilderness (Lev 16:26). Sin-offerings did not defile, they cleansed (Lev 17:11). Azazel's living goat, laden with Israel's guilt, therefore could not be a sin-offering, for without the shedding of its blood it could bring about no remission of sin. Azazel's goat played a role after, and only after, Israel's guilt had been removed from the Tabernacle and the people of Israel by the blood of Yahweh's goat.

The punctuation of the King James Version has occasionally given rise to the notion that Azazel's goat performed a part in this "atonement" (Lev 16:10). But may I translate this passage literally? It seems clear that it is written in the form of a chiasm:

Lord's goat (dead) -- Aaron shall cause-to-be-near the goat upon which came the lot for Yahweh,
and he shall-make-it-to-be- a-sin-offering.
Azazel's goat (alive) -- But the goat on which came the lot for Azazel, He shall-make to-stand- alive
before the face of Yahweh.
Lord's goat (dead) -- So as to [LXX] make-atonement with him;
Azazel's goat (alive) -- and to let him go for Azazel into the wilderness.

Atonement requires a vicarious death and cleansing blood. But Azazel's goat was not slain, and consequently supplied no blood. No atonement could possibly be made through him. The rites connected with Azazel's goat point to occurrences in the experience of the devil.

 

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Jehovah's Judgments are Invariably Investigative
God first faced sin on this planet in Eden. His attitude toward those who sin is invariably investigative, as we shall see in the next chapter. In fact, He held an investigative judgment on the cases of Adam, Eve and the serpent, although He was already fully aware of every detail of what had transpired (Gen 3:1ff). He then passed sentence on the serpent, Eve and Adam, in the reverse order of their trials, passing sentence on the serpent first because he was the most guilty. The Divine decree exposed the serpent's responsibility in the guilt of every person whom he has seduced. It seems clear from this that there are two parts to every sin: (1) Satan's temptation, and (2) the sinner's acquiescing act. In God's final dealing with the cases of His saints, Satan's role will not be ignored. This fact is the basis for this part of the ceremonies of the Day of Atonement.
Azazel's goat, representing Satan, symbolically bore his guilt for his responsibility for his part in each one of Israel's sins. Ellen White succinctly observed: "Satan bore not only the weight and punishment of his own sins, but also of the sins of the redeemed host, which had been placed upon him; and he must suffer for the ruin of souls which he had caused" (EW 294-295). After he had been loaded with this guilt by the high priest, Azazel's goat was led away into a land not inhabited, and there released.
Banished into "the Deep"
The Hebrew phrase into "the wilderness" designates a location apparently well know to Israel, and throws light on the request of the exorcised demons not to be dispatched by Christ into "the deep" before their time (Luke 8:31). These devils "believed" (James 3:19) in their inescapable destination! "The demonic identification [of Azazel] would indicate that the original purpose of the ritual was to get rid of the evil by banishing it into its original source" (Rabbi Ahitur, Encyclopedia Judaica, III, 1002, art. "Azazel"). Driven into an "uninhabited" land, Azazel's goat was left as a spectacle to all.
The Sealing as Part of the Judgment
The eschatology of this rite has been long understood. The rabbis remember that "down to the first century, . . . the idea of the divine judgment was mainly eschatological in character, as deciding the destiny of the soul after death rather than of men on earth. But . . . the idea developed also in Jewish circles that on the first of Tishri [the seventh Biblical month] the sacred New Year's Day and the anniversary of creation, man's doings were judged and his destiny was decided; and that on the tenth of Tishri [the Day of Atonement] the decree of heaven was sealed" (The Jewish Encyclopedia, vol. II, 281). This concept of "sealing" in connection with the judgment is developed in other Scriptures.
F. C. Gilbert (Practical Lessons, 528) quotes the prayers said in the synagogue on the Day of Atonement: "Our Father, our King, write our name in the book of life. Our Father, our King, seal our name in the book of remembrance. Our Father, our King, seal our name in the book of life." Does this threefold petition indicate an inadvertent appeal to the triune Godhead? When this service ended, the worshipers greeted each other with the salutation, "I hope you have received a good seal" (Gilbert, op. cit., 537). When the antitypical Day of Atonement closes in heaven, the "seal of God" will be placed upon the righteous, and "the mark of the beast" upon all who have rejected the Saviour (Ezek 9:4-7; Rev 13:16). The verdict of the judgment will thus declare some persons righteous and holy, while the rest are unjust and filthy (Rev 22:11), some "cleansed" and some "cut off."
The Attitude of the People During the Day of Atonement
The Day of Atonement was observed like a sabbath, with attendance at local places of worship. The people were required to afflict their souls, that is, thoroughly repent and confess their sins, with fasting (Isa 58:1-7), and weeping. They were advised, "wash you, make you clean, rend your hearts and not your garments" (Isa 1:16). Psalm 16 (as its title suggests, see The New American Standard Bible, footnote 24), and Psalm 82 were sung by the Levite choirs on the Day of Atonement to help the worshipers to recall their past sinful lives, and, if need be, to confess and repent. The rabbis added, "If a man say,'I will sin, and the Day of Atonement will effect atonement,' the Day of Atonement effects no atonement" (Yoma 8:9). "Transgressions that are between man and God the Day of Atonement effects atonement, but for transgressions that are between man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow" (Yoma 8:9).
Ellen White reminds us that "the typical Day of Atonement was a day when all Israel afflicted their souls before God, confessed their sins, and came before the Lord with contrition of soul, remorse for their sins, genuine repentance and living faith in the atoning sacrifice" (RH 16 Dec 1884). It is thus that God's people should prepare themselves for what is now transpiring, on the antitypical Day of Atonement, in the heavenly Sanctuary.
Azazel in the Wilderness
During the thousand years which follow the "first resurrection" the earth will remain "uninhabited," and the demonic originator and instigator of all sin will be compelled to live upon it. Conducted thither by a mighty angel (Rev 20:1, 2; cf. Lev 16:21), and bound "in chains of darkness" (2 Pet 2:4; Jude 6), he will wander with his fallen angelic companions. At this exhibition of the results of the rebellion against God which he has brought about the watching universe will be led to exclaim, "Is this the man that made the earth to tremble, that did shake the kingdoms; that made the world a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?" (Isa 14:16, 17). The scope of the devil's work against God and His people will then be clearly seen, and every being in the universe will realize the cost of rebellion against the government of heaven.
No Atonement by Azazel's Goat
It cannot be emphasized enough that Azazel's goat had nothing to do with procuring the atonement for Israel. F. C. Gilbert (Messiah in His Sanctuary, 72) long ago summarized the facts thus: (1) On the Day of Atonement the lot is cast, and Azazel is chosen. This choice is made at the direction and by the authority of the Lord (Lev 16:7, 8). (2) Azazel takes no part in the Sanctuary ministry on the Day of Atonement. (3) The life of Azazel is not taken, nor is his blood needed for sacrificial purposes during the entire ritual for sin removal. (4) Azazel is caused no suffering during this holy day because of the sins of others. (5) The live goat has no part during the affliction of the congregation. (6) Since the blood of Azazel's goat is not shed, he cannot be used in any way to make atonement, for without the shedding of blood there is no remission of sins. (7) Therefore Azazel makes no propitiation for sins. (8) Azazel is not used as man's substitute, as is the Lord's goat, which is a sin-offering, and its carcass burned outside the camp. (9) Azazel is given no consideration in the exercises of the Day of Atonement till the services have been completed. (10) Only after the cleansing ceremonies end is Azazel brought alive to the door of the Tabernacle. (11) Atonement has already been made for all the sins which were recorded in the Sanctuary. These sins have been brought out of the Sanctuary by the high priest who then placed them upon the head of Azazel. (12) Even after this Azazel is not slain, he is led out of the camp and released into the wilderness alive.
The Wicked "Cut Off"
What of all those who did not benefit from "the day's" services, who were not "cleansed?" The Scriptures declare simply, they "shall be cut off from among His people" (Lev 23:29). Like the "sealing," this "cutting off" is carried out by God Himself, and is invisible to human beings. And like the sealing, it is the result of a judicial inquiry. The rebellious Israelites would be "cut off" for not carrying out the Paschal rites (Ex 12:15, 19), as were the disobedient Egyptians. The Hebrew verb karath means to cut down, cut off, destroy or consume. Gesenius explained that "this frequent formula of the Mosaic law" means "punishment of death in general without defining the manner," and added, "it is never the punishment of exile."
The word karath first occurs on the lips of Christ to Noah after the flood, "Neither shall all flesh be cut off any more by the waters of a flood" (Gen 9:11). Here its meaning is obvious. In the story of the sabbath-breaker the meaning of "cut off" is clearly explained (Ex 31:14). Karath is juxta posed with "surely be put to death," (the same phrase is found in Gen 2:17; cf. Lev 20:2-5). It describes the fate of the wicked (Isa 29:20; Hos 8:4), the disobedient (Gen 17:14; Lev 7:20, 21, 25, 27), and of evil persons in general (Deut 19:1; Josh 23:4). The word is also used for "cutting" or making a legal covenant (Gen 15:10; Isa 57:8; Jer 34:18).
The most moving use of karath is found in the prediction of the death of the Messiah on the cross of Calvary. There He would be "cut off," but not for Himself (Dan 9:26). His penal death was for the sins of the world. This brief study of the word emphasizes the Christian's need to accept the Saviour's "cutting off" on his behalf, or run the risk of being "cut off" for his own unforgiven sins. The Day of atonement services thus ended in a dramatic separation between those who were "cleansed" or "sealed" and those who were "cut off."
Azazel's Dismissal Marked a Dramatic Place in the Ritual
The dismissal of Azazel's goat completed the special rituals of the Day of Atonement, and signaled that the cleansing of the Sanctuary, and the saints, had been achieved. As Azazel's goat was being banished, the high priest burned the carcasses of his bull and the Lord's goat outside the camp where all sin-offerings were consumed, and incinerated their fat on the altar (Lev 16:25, 27; Heb 13:11-13; Yoma 6:7).
The high priest then removed his white robes, bathed, changed into his "golden garments" (Yoma 7:3), and sacrificed his own and Israel's burnt-offerings of consecration (Lev 16:3, 4), as well as the seven lambs for the people's peace-offerings (Yoma 7:3). Following this he offered the regular evening sacrifice, tended the candelabrum, and presented the incense, and completed the daily services.
The Censer is Removed from the Most Holy Place
The high priest now took off his golden garments once more, bathed and put on his white robes. Then, for the fourth and final time, he entered the most holy place to retrieve the golden censer of incense which had been smoldering in the presence of God all day (Yoma 7:4). As he carried it through the holy place the whole "house was filled with smoke" (cf. Rev 15:8). Bearing the fire pan into the court he flung the embers of incense at the foot of the eastern side of the altar of burnt-offering where the ashes were piled prior to removal (cf. Rev 8:3-5). This alerted the worshipers to the fact that intercession had ceased for "the day," and their probation was closed. Removing his white robes, he bathed and again donned his "golden garments" to superintend the carrying out of the concluding tasks of this very special day.
The Innermost Veil Removed
The veil into the most holy place was now removed by priestly hands, and a new one hung up in its place (Shekalim 8:5; Yoma 5:1, "one curtain;" cf. 3SP 166-167). A symbol of the flesh of Jesus (Heb 10:20), this pristine veil made by the women of Israel evokes glimpses of the incarnation, and access to the throne through the Saviour. By this concluding ceremony the high priest restored the "cleansed" Sanctuary "to its rightful state" (Dan 8:14, RSV). and signaled the beginning of a new annual cycle of the festivals and services of redemption. Every fiftieth year, at this point in the ritual, the commencement of the privileges of the Jubilee were proclaimed by priestly trumpeters (Lev 25:9).
The final act of the high priest on this Day of Atonement was to come forth from the holy precincts arrayed in his gorgeous robes and golden crown, to bless God's joyous people (Num 6:22-27). On the hem of his blue robe hung golden bells, and as he moved the worshipers rejoiced to hear "the joyful sound" of their golden tongues declaring that Israel's emancipation had been accomplished (Ps 89:15; EW 280). "When the atonement was completed, the high priest came again among the people (Lev 16:24); so too Christ shall return," wrote Brook Foss Westcott (The Epistle to the Hebrews, 1909, 278), adding, "It will be for such as wait for Him even as the people waited for the return of the high priest from the holy of holies after the atonement had been made" (ibid., 280). A reviewer of this book remarked, "Christ the High Priest with the blood of His sacrifice has entered into the holy of holies. . . . He is there at this moment making atonement, and we, His congregation, are waiting without. We are waiting till He comes forth, which will be at His second advent. Till that time the atonement goes on" (Church Quarterly Review, vol. XXXII, April-July, 1891).
"We are now living in the antitypical Day of Atonement. The great and solemn closing work is going forward in the Sanctuary above. Every man is required to afflict his soul before God; every heart is required to be in harmony to the divine will" (RH 12 Aug 1884). And when our great High Priest, having completed His mediation in His heavenly Sanctuary during this eschatological Day of Atonement which began in l844, returns for His saints (Ps 50:5), He will pronounce on them His "never ending blessing" (EW 286). "Then [will commence] the jubilee, when the land should rest" (EW 286).
Following the conclusion of the services of the antitypical Day of Atonement in the celestial Sanctuary, our High Priest will return to this earth to bless His people, as did Israel's high priest (Num 6:22-27; cf. Acts 3:19-21). Then the righteous will be taken to heaven to be with their Lord, while the wicked will be destroyed by the brightness of His appearing.
The Marriage Supper of Christ the Lamb-High-Priest
Israel's Day of Atonement ended with a banquet for the "satisfied" high priest and his jubilant friends (Yoma 7:4). This feast anticipated the "marriage supper of the Lamb" (Rev 19:9), at which the Saviour's "friends" (John 15:15) will join to praise Him at the consummation of His plan for their salvation, and He will see of the travail of His soul and will be satisfied.

 

[Stryder06]

Bumping for my own selfish reasons

 

[Stryder06]

So I was wondering, according to Leviticus 16: 1-15, it would seem that the High Priest entered into the MHP twice on the day of atonement, once for himself and once for the sanctuary, before coming out and placing the sins of the people upon the scapegoat. Am I misunderstanding something here?

 

[OntheDL]

So I was wondering, according to Leviticus 16: 1-15, it would seem that the High Priest entered into the MHP twice on the day of atonement, once for himself and once for the sanctuary, before coming out and placing the sins of the people upon the scapegoat. Am I misunderstanding something here?

Three entries into the Most Holy Place.

1. The golden censer taken into the Most Holy Place. Lev 16:12, 13.

2. The high priest entered with the blood of the bull. Lev 16:14.

3. Then with the blood the Lord's goat. Lev 16:15.

It's crucial for the golden censer containing incense to enter into the MHP first on the Day of Atonement.

The holy place represented the mediatorial phase of Jesus' ministry. The Most Holy Place represented the judicial phase of Jesus' ministry. If Jesus entered into the Most Holy Place in 1844, then how does He still intercede on the sinners' behalf?

The act of bringing golden censer with incense into the MHP completed the presentation of all the furnitures of the Holy Place inside of the MHP.

Jesus has been interceding for us from the MHP since 1844.

Hope this makes sense.

 

[TruthWave7]

Three entries into the Most Holy Place.

1. The golden censer taken into the Most Holy Place. Lev 16:12, 13.

2. The high priest entered with the blood of the bull. Lev 16:14.

3. Then with the blood the Lord's goat. Lev 16:15.

It's crucial for the golden censer containing incense to enter into the MHP first on the Day of Atonement.

The holy place represented the mediatorial phase of Jesus' ministry. The Most Holy Place represented the judicial phase of Jesus' ministry. If Jesus entered into the Most Holy Place in 1844, then how does He still intercede on the sinners' behalf?

The act of bringing golden censer with incense into the MHP completed the presentation of all the furnitures of the Holy Place inside of the MHP.

Jesus has been interceding for us from the MHP since 1844.

Hope this makes sense.

Very detailed explanation, thanks for clarifying the whole process.

 

[TruthWave7]

So I was wondering, according to Leviticus 16: 1-15, it would seem that the High Priest entered into the MHP twice on the day of atonement, once for himself and once for the sanctuary, before coming out and placing the sins of the people upon the scapegoat. Am I misunderstanding something here?

Bro, I really try to focus on the big picture when it comes to the work of Jesus in the heavenly sanctuary. I'm not trying to diminish the importance of Bible study, but the I have found that the majority of even professed Christians have only a cursory knowledge of the work of Jesus in the Heavenly Sanctuary. So our challenge is present the work of Jesus in a way that non-SDAs can understand it, the big picture first, and then flesh it out with the details of the work of Jesus as our Great High Priest.

 

[Stryder06]

Three entries into the Most Holy Place.

1. The golden censer taken into the Most Holy Place. Lev 16:12, 13.

2. The high priest entered with the blood of the bull. Lev 16:14.

3. Then with the blood the Lord's goat. Lev 16:15.

It's crucial for the golden censer containing incense to enter into the MHP first on the Day of Atonement.

The holy place represented the mediatorial phase of Jesus' ministry. The Most Holy Place represented the judicial phase of Jesus' ministry. If Jesus entered into the Most Holy Place in 1844, then how does He still intercede on the sinners' behalf?

The act of bringing golden censer with incense into the MHP completed the presentation of all the furnitures of the Holy Place inside of the MHP.

Jesus has been interceding for us from the MHP since 1844.

Hope this makes sense.

See, I thought the priest entered in with the censer and blood of the bull simultaneously, and then came in, after making intercession for himself, with the blood of the goat.

 

[Stryder06]

Bro, I really try to focus on the big picture when it comes to the work of Jesus in the heavenly sanctuary. I'm not trying to diminish the importance of Bible study, but the I have found that the majority of even professed Christians have only a cursory knowledge of the work of Jesus in the Heavenly Sanctuary. So our challenge is present the work of Jesus in a way that non-SDAs can understand it, the big picture first, and then flesh it out with the details of the work of Jesus as our Great High Priest.

I agree. I'm interested in the details for my own personal edification. I think that the more I understand the better I'll be able to explain it. Plus I've taken on the challenge of developing a study of the sanctuary for my church

The phrase "biting off more then I can chew" comes to mind, but I believe God will bless my efforts to understand this most precious doctrine.

 

[OntheDL]

I agree. I'm interested in the details for my own personal edification. I think that the more I understand the better I'll be able to explain it. Plus I've taken on the challenge of developing a study of the sanctuary for my church

The phrase "biting off more then I can chew" comes to mind, but I believe God will bless my efforts to understand this most precious doctrine.

‘The sanctuary in heaven is the very center of Christ’ work in behalf of man, it concerns very soul living upon the earth. It is of the utmost importance that we should thoroughly investigate the subject and be able to give to everyone that asketh Him a reason for the hope that is in Him.’ RH 11-9-1905.

For sure God will bless you for your search.

The high priest was carrying the golden censer with live coal in one hand and incense in the other hand. In the MHP, the incense was poured over the fire pan and filled the MHP with fragrance.

With this act, all of the items of the Holy Place (shewbread-->manaa, 7 branched candlestick-->Aaron's rod and the alter of incense-->censer) for mediation and sanctification are all symbolized in the MHP on the day of Atonement.

We should note Jesus' ultimate sacrifice fulfilled all of the sacrifices during the Hebrew calendar. However some of the various ceremonies of the Day of Atonement were fulfilled during different phases of Jesus' antitypical ministry. Thus we see the three separate entries into the MHP on the typical Yom Kippur.

1. The initial entry with the incense was fulfilled by Christ's prayer in Gethsemane. Heb 5:7.

"This prayer is a lesson regarding the intercession that the Saviour would carry on within the veil, when His great sacrifice in behalf of man, the offering of Himself, should have been completed. Our Mediator gave His disciples this illustration of His ministration in the heavenly Sanctuary in behalf of all who will come to Him in meekness and humility, emptied of all selfishness, and believing in His power to save" (5BC 1145).

2. The second entry with the blood of the bull was fulfilled by His immediate ascension upon the resurrection after speaking to Mary outside the tomb in John 20:17 "Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God."

"Christ as High Priest within the veil so immortalized Calvary that though He liveth unto God, He dies continually to sin and thus if any man sin, he has an Advocate with the Father. He arose from the tomb enshrouded with a cloud of angels in wondrous power and glory,--the Deity and humanity combined. He took in His grasp the world over which Satan claimed to preside as his lawful territory, and by His wonderful work in giving His life, He restored the whole race of men to favor with God. The songs of triumph echoed and re-echoed through the world." (Ms 50, 1900).

3. The third and final entry into MHP on the day of Atonement signals the commence of the cleansing of the sanctuary. Jesus entered into the MHP in 1844 to begin the antitypical cleansing.

There was one additional entry into the MHP after Jesus' ascension 40 days after resurrection but before Pentecost. Jesus entered into the MHP to dedicate heavenly sanctuary and to inaugurate His high priest hood.

Hope this is clearer than before.

 

[Stryder06]

‘The sanctuary in heaven is the very center of Christ’ work in behalf of man, it concerns very soul living upon the earth. It is of the utmost importance that we should thoroughly investigate the subject and be able to give to everyone that asketh Him a reason for the hope that is in Him.’ RH 11-9-1905.

For sure God will bless you for your search.

The high priest was carrying the golden censer with live coal in one hand and incense in the other hand. In the MHP, the incense was poured over the fire pan and filled the MHP with fragrance.

With this act, all of the items of the Holy Place (shewbread-->manaa, 7 branched candlestick-->Aaron's rod and the alter of incense-->censer) for mediation and sanctification are all symbolized in the MHP on the day of Atonement.

We should note Jesus' ultimate sacrifice fulfilled all of the sacrifices during the Hebrew calendar. However some of the various ceremonies of the Day of Atonement were fulfilled during different phases of Jesus' antitypical ministry. Thus we see the three separate entries into the MHP on the typical Yom Kippur.

1. The initial entry with the incense was fulfilled by Christ's prayer in Gethsemane. Heb 5:7.

"This prayer is a lesson regarding the intercession that the Saviour would carry on within the veil, when His great sacrifice in behalf of man, the offering of Himself, should have been completed. Our Mediator gave His disciples this illustration of His ministration in the heavenly Sanctuary in behalf of all who will come to Him in meekness and humility, emptied of all selfishness, and believing in His power to save" (5BC 1145).

2. The second entry with the blood of the bull was fulfilled by His immediate ascension upon the resurrection after speaking to Mary outside the tomb in John 20:17 "Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God."

"Christ as High Priest within the veil so immortalized Calvary that though He liveth unto God, He dies continually to sin and thus if any man sin, he has an Advocate with the Father. He arose from the tomb enshrouded with a cloud of angels in wondrous power and glory,--the Deity and humanity combined. He took in His grasp the world over which Satan claimed to preside as his lawful territory, and by His wonderful work in giving His life, He restored the whole race of men to favor with God. The songs of triumph echoed and re-echoed through the world." (Ms 50, 1900).

3. The third and final entry into MHP on the day of Atonement signals the commence of the cleansing of the sanctuary. Jesus entered into the MHP in 1844 to begin the antitypical cleansing.

There was one additional entry into the MHP after Jesus' ascension 40 days after resurrection but before Pentecost. Jesus entered into the MHP to dedicate heavenly sanctuary and to inaugurate His high priest hood.

Hope this is clearer than before.

Indeed. Thank you so very much for this explanation. Earlier I was just having a time with the whole "within the veil" arguement form Hebrews. I was reading that today and I am convinced that the author is in no way trying to place Christ in any particular part of the sanctuary, so much as he is trying to explain that Christ and His ministry has surpassed the ministry of the levitical priesthood.

That being said, would it be correct to say that the cleansing of the day of atonement didn't necessarily happen in 1844 in that all of the services that happened on earth during the day of atonement had to happen in heaven, but rather that the earthly system, being pattered after the heavenly system, simply gave us a glimpse of the way Christ was going to work out our salvation; thus in 1844, it wasn't so much that the day of atonement had literally come in heaven (requiring Christ to do everything in heaven that was done on earth when the day of atonement came on earth), but that Christ was entering in to His final work of cleansing the sanctuary before His second advent?

I really hope my question made since because I am having a time trying to work all of this out in my head, so it's even harder to put in to words. God bless you for this

 

[OntheDL]

Hebrews 9:13 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:

In this verse, the blood of bull and of goats were parts of the Day of Atonement ceremony. However the red heifer was not part of the Day of Atonement ceremony. Yes, the author of Hebrews was speaking about the Levitical system as a whole and how superior is the priesthood of Jesus in comparison.

Not all of the antitypical Day of Atonement services took place in 1844.

The entries of the golden censer and the blood of the bullock took place before (see my previous post). They were necessary because they were in preparation of the antitypical day of beginning in 1844. And all the sacrifices including those of the bull and of the goat were fulfilled on Calvary.

However the third entry (in Lev 16) into MHP with the blood of the Lord's goat commenced the antitypical cleansing service.

So sprinkling of the blood of the goat onto the mercy seat, onto the veil and every piece of furniture, the transferring of sins onto the scapegoat and leading it into the wilderness, the removal of the inner veil... are all parts of Jesus' MHP ministry that began in 1844.

Indeed. Thank you so very much for this explanation. Earlier I was just having a time with the whole "within the veil" arguement form Hebrews. I was reading that today and I am convinced that the author is in no way trying to place Christ in any particular part of the sanctuary, so much as he is trying to explain that Christ and His ministry has surpassed the ministry of the levitical priesthood.

That being said, would it be correct to say that the cleansing of the day of atonement didn't necessarily happen in 1844 in that all of the services that happened on earth during the day of atonement had to happen in heaven, but rather that the earthly system, being pattered after the heavenly system, simply gave us a glimpse of the way Christ was going to work out our salvation; thus in 1844, it wasn't so much that the day of atonement had literally come in heaven (requiring Christ to do everything in heaven that was done on earth when the day of atonement came on earth), but that Christ was entering in to His final work of cleansing the sanctuary before His second advent?

I really hope my question made since because I am having a time trying to work all of this out in my head, so it's even harder to put in to words. God bless you for this

 

[TruthWave7]

I agree. I'm interested in the details for my own personal edification. I think that the more I understand the better I'll be able to explain it. Plus I've taken on the challenge of developing a study of the sanctuary for my church

The phrase "biting off more then I can chew" comes to mind, but I believe God will bless my efforts to understand this most precious doctrine.

You will most likely be "chewing your cud" for a long time, but the longer you chew it the less likely you will get theological indigestion.

 

[Joe67]

Hebrews 9:13 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:

In this verse, the blood of bull and of goats were parts of the Day of Atonement ceremony. However the red heifer was not part of the Day of Atonement ceremony. Yes, the author of Hebrews was speaking about the Levitical system as a whole and how superior is the priesthood of Jesus in comparison.

Not all of the antitypical Day of Atonement services took place in 1844.

The entries of the golden censer and the blood of the bullock took place before (see my previous post). They were necessary because they were in preparation of the antitypical day of beginning in 1844. And all the sacrifices including those of the bull and of the goat were fulfilled on Calvary.

However the third entry (in Lev 16) into MHP with the blood of the Lord's goat commenced the antitypical cleansing service.

So sprinkling of the blood of the goat onto the mercy seat, onto the veil and every piece of furniture, the transferring of sins onto the scapegoat and leading it into the wilderness, the removal of the inner veil... are all parts of Jesus' MHP ministry that began in 1844.

OntheDL,

Anyone who touched a dead body had to wash in the water poured through the ashes of a 1 yr old red heifer before the could come back into the camp.

Thus he who burned the remains of the two blood sacrifices of the bullock and the he goat, had to wash before he could return. And he who led away the scapegoat into the wilderness had to wash before he could return.

The sprinkling of the blood of the bullock for the priest and his household was on the same day as the sprinkling of the blood of the he goat for the congregation. This same day, the high priest put back on his high priestly garments in the first apartment after washing his flesh, and after putting the sins on the head of the scapegoat, and come forth and offered the burnt offering of the ram for himself and for the congregation and make an atonement for himself and for the people.

Then he burned the fat of the bullock and the Lord's he goat upon the altar.

Then the final burning of the skin, the flesh and the dung of the bullock and the Lord's he goat outside the camp.

Heb 13:10-14
10 We have an altar, whereof they have no right to eat which serve the tabernacle.

11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13 Let us go forth therefore unto him without the camp, bearing his reproach.

14 For here have we no continuing city, but we seek one to come. KJV

Joe

 

[keyboard321]

The Cleansing Water from the Smitten Rock
The water for the laver came from the riven rock (Ex 17:5, 6). the water from the laver was considered ceremonially clean and set apart for sacred purposes.

Can you refer where I can read where it says the water from the laver is from the smitten rock? The verse you have given says nothing about the laver or maybe I'm just missing something..

Exo 17:5,6 "And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel."

I'm pretty much blessed by this thread

Thanks and God Bless

 

[OntheDL]

Can you refer where I can read where it says the water from the laver is from the smitten rock? The verse you have given says nothing about the laver or maybe I'm just missing something..

Exo 17:5,6 "And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel."

The water from the smitten rock was the only source of water while the Israelites encamped in the wilderness. The rock was Christ (1 Cor 10:4). Christ is the only source of water that sustains as well as cleanses His followers while they are on their journey to the promised land.

I'm pretty much blessed by this thread

Thanks and God Bless

Praise God. This (our sanctuary message) is the true righteousness by faith message.

 

[keyboard321]

The water from the smitten rock was the only source of water while the Israelites encamped in the wilderness. The rock was Christ (1 Cor 10:4). Christ is the only source of water that sustains as well as cleanses His followers while they are on their journey to the promised land.

Praise God. This (our sanctuary message) is the true righteousness by faith message.

Oh! yeah...I forgot they were in the dessert..thanks

So, I have read in this thread that when the veil was rent it signalled the death of Jesus Christ. The veil was a symbol of Christ human nature, then does that mean that when the veil was rent the human nature of Christ was rent also?

 

[OntheDL]

Oh! yeah...I forgot they were in the dessert..thanks

So, I have read in this thread that when the veil was rent it signalled the death of Jesus Christ. The veil was a symbol of Christ human nature, then does that mean that when the veil was rent the human nature of Christ was rent also?

Heb 10:20 tells us the veil is his flesh (humanity). The veil was hung by 4 nails on wooden structure just as Jesus had 4 cuts to be hung on the cross. And the veil received the 5th cut (rent in half) after Jesus received the spear in the side.

The rent of the veil represents the opening of the way into Most Holy place into God's presence by the death of Jesus' humanity.

After Jesus was resurrected, He forever retains His humanity to be like His creation.

Hope this makes sense.

 

[keyboard321]

Heb 10:20 tells us the veil is his flesh (humanity). The veil was hung by 4 nails on wooden structure just as Jesus had 4 cuts to be hung on the cross. And the veil received the 5th cut (rent in half) after Jesus received the spear in the side.

The rent of the veil represents the opening of the way into Most Holy place into God's presence by the death of Jesus' humanity.

After Jesus was resurrected, He forever retains His humanity to be like His creation.

Hope this makes sense.

Ah thanks for the clarification brother..I'm still in the "table of shewbread" part of this thread


take care always brother