National Sunday Law

02/22/2023

01/22/2022

Daniel 8:13 & 14 Part 7 of 14 -- The Tabernacle and Christ --

Now of what was the earthly sanctuary a type, of figure? Answer: Of the sanctuary of the new covenant, the “true tabernacle, which the Lord pitched and not man.” The relation which the first covenant sustains to the second throughout is that of type to antitype. Its sacrifices were types of the greater sacrifice of this dispensation; its priests were types of our Lord, in his more perfect priesthood; their ministry was performed unto the shadow and example of the ministry of our High Priest above; and the sanctuary where they ministered, was a type, or figure, of the true sanctuary in heaven, where our Lord performs his ministry. DAR1909 191.4

All these facts are plainly stated by Paul in a few verses to the Hebrews. Chapter 8:4, 5: “For if he [Christ] were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle; for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.” This testimony shows that the ministry of the earthly priests was a shadow of Christ’s priesthood, and the evidence Paul brings forward to prove it is the direction which God gave to Moses to make the tabernacle according to the pattern showed him in the mount. This clearly identifies the pattern showed to Moses in the mount with the sanctuary, or true tabernacle, in heaven, where our Lord ministers, mentioned three verses before. DAR1909 192.1

In chapter 9:8, 9, Paul further says: “The Holy Ghost this signifying, that the way into the holiest of all [Greek, holy places, plural] was not yet made manifest, while as the first tabernacle was yet standing; which was a figure for the time then present,” etc. While the first tabernacle stood, and the first covenant was in force, the ministration of the more perfect tabernacle was not, of course, carried forward. But when Christ came, a high priest of good things to come, when the first tabernacle had served its purpose, and the first covenant had ceased, then Christ, raised to the throne of the Majesty in the heavens, as a minister of the true sanctuary entered by his own blood (verse 12) “into the holy place [where also the Greek has the plural, the holy places], having obtained eternal redemption for us.” Of these heavenly holy places, therefore, the first tabernacle was a figure for the time then present. If any further testimony is needed, he speaks, in verse 23, of the earthly tabernacle, with its apartments and instruments, as patterns of things in the heavens; and in verse 24, he calls the holy places made with hands, that is, the tabernacle in heaven. DAR1909 192.2

01/21/2022

Daniel 8:13 & 14 Part 6 of 14 -- The Heavenly Sanctuary and the New Covenant --

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy

Furthermore, in verse 8 of this chapter, he speaks of the worldly sanctuary as the first tabernacle. If that was the first, there must be a second; and as the first tabernacle existed so long as the first covenant was in force when that covenant came to an end, the second tabernacle must have taken the place of the first, and must be the sanctuary of the new covenant. There can be no evading this conclusion. DAR1909 191.1

Where, then, shall we look for the sanctuary of the new covenant? Paul, by the use of the word also in Hebrews 9:1, intimates that he had before spoken of this sanctuary. We turn back to the beginning of the previous chapter, and find him summing up his foregoing arguments as follows: “Now of the things which we have spoken this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Can there be any doubt that we have in this text the sanctuary of the new covenant? A plain allusion is here made to the sanctuary of the first covenant. That was pitched by man, erected by Moses; this was pitched by the Lord, not by man. That was the place where the earthly priests performed their ministry; this is the place where Christ, the High Priest of the new covenant, performs his ministry. That was on earth; this is in heaven. That was therefore very properly called by Paul a “worldly sanctuary;” this is a “heavenly one.” DAR1909 191.2

This view is further sustained by the fact that the sanctuary built by Moses was not an original structure, but was built after a pattern. The great original existed somewhere else; what Moses constructed was but a type, or model. Listen to the directions the Lord gave him on this point: “According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so, shall ye make it.” Exodus 25:9. “And look that thou make them after their pattern, which was showed thee in the mount.” Verse 40. (To the same end see Exodus 26:30; 27:8; Acts 7:44.) DAR1909 191.3

01/20/2022

Daniel 8:13 & 14 Part 5 of 14 -- The Sanctuary and the Covenant

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy.

1. It was the earthly dwelling-place of God. “Let them make me a sanctuary,” said he to Moses, “that I may dwell among them.” Exodus 25:8. In this tabernacle, which they erected according to his instructions, he manifested his presence. DAR1909 189.3

2. It was a holy, or sacred place, - “the holy sanctuary.” Leviticus 16:33. 3. In the word of God, it is over and over again called the sanctuary. Of the one hundred and forty instances in which the word is used in the Old Testament, it refers in almost every case to this building. DAR1909 190.1

The tabernacle was at first constructed in such a manner as to be adapted to the condition of the children of Israel at that time. They were just entering upon their forty years wandering in the wilderness when this building was set up in their midst as the habitation of God and the center of their religious worship. Journeying was a necessity, and removals were frequent. It would be necessary that the tabernacle should often be moved from place to place. It was therefore so fashioned of movable parts, the sides being composed of upright boards, and the covering consisting of curtains of linen and dyed skins, that it could be readily taken down, conveniently transported, and easily erected at each successive stage of their journey. After entering the promised land, this temporary structure in time gave place to the magnificent temple of Solomon. In this more permanent form, it existed, saving only the time it lay in ruins in Daniel’s day, till its final destruction by the Romans in A.D.70. DAR1909 190.2

This is the only sanctuary connected with the earth concerning which the Bible gives us any instruction or history any record. But is there nowhere any other? This was the sanctuary of the first covenant; with that covenant, it came to an end; is there no sanctuary that pertains to the second, or new covenant? There must be; otherwise, the analogy is lacking between these covenants; and in this case, the first covenant had a system of worship, which, though minutely described, is unintelligible, and the second covenant has a system of worship which is indefinite and obscure. And Paul virtually asserts that the new covenant, in force since the death of Christ, the testator, has a sanctuary; for when, in contrasting the two covenants, as he does in the book of Hebrews, he says in chapter 9:1 that the first covenant “had also ordinances of divine service, and a worldly sanctuary,” it is the same as saying that the new covenant has likewise its services and its sanctuary. DAR1909 190.3

01/19/2022

Daniel 8:13 & 14 Part 4 of 14 -- Is the Temple in Heaven the Sanctuary --

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy.

4. Is the temple in heaven the sanctuary? There now remains but this one claim to be examined; namely, that the sanctuary mentioned in the text is what Paul calls in Hebrews the “true tabernacle, which the Lord pitched, and not man,” to which he expressly gives the name of “the sanctuary,” and which he locates in “the heavens;” of which sanctuary, there existed, under the former dispensation, first in the tabernacle built by Moses, and afterward in the temple at Jerusalem, a pattern, type, or figure. And let it be particularly noticed, that on the view here suggested rests our only hope of ever understanding this question; for we have seen that all other positions are untenable. No other object which has ever been supposed by anyone to be the sanctuary - the earth, the land of Canaan, or the church - can for a moment support such a claim. If therefore, we do not find it in the object before us, we may abandon the search in utter despair; we may discard so much of revelation as still unrevealed and may cut out from the sacred page, like so much useless reading, the numerous passages which speak on this subject. All those, therefore, who, rather than that so important a subject should go by default, are willing to lay aside all preconceived opinions and cherished views, will approach the position before us with intense anxiety and unbounded interest. They will lay hold of any evidence that may here be given us as a man bewildered in a labyrinth of darkness would lay hold of the thread which was his only guide to lead him forth again to light. DAR1909 186.1

It will be safe for us to put ourselves in imagination in the place of Daniel and view the subject from his standpoint. What would he understand by the term sanctuary as addressed to him? If we can ascertain this, it will not be difficult to arrive at correct conclusions on this subject. His mind would inevitably turn, on the mention of that word, to the sanctuary of that dispensation; and certainly, he well knew where that was. His mind did turn to Jerusalem, the city of his fathers, which was then in ruins, and to their “beautiful house,” which, as Isaiah laments, was burned with fire. And so, as was his wont, with his face turned toward the place of their once venerated temple, he prayed God to cause His face to shine upon his sanctuary, which was desolate. By the word sanctuary Daniel evidently understood their temple at Jerusalem. DAR1909 188.1

But Paul bears testimony which is most explicit on this point. Hebrews 9:1: “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.” This is the very point which at present we are concerned to determine: What was the sanctuary of the first covenant? Paul proceeds to tell us. Hear him. Verses 2-5: “For there was a tabernacle made; the first [or first apartment], wherein was the candlestick, and the table, and the showbread; which is called the sanctuary [margin, the holy]. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy-seat; of which we cannot now speak particularly.” DAR1909 188.2

There is no mistaking the object to which Paul here has reference. It is the tabernacle erected by Moses according to the direction of the Lord (which was afterward merged into the temple at Jerusalem), with a holy and a "Most Holy" place, and various vessels of service, as here set forth. A full description of this building, with its various vessels and their uses, will be found in Exodus, chapter 25 and onward. If the reader is not familiar with this subject, he is requested to turn and closely examine the description of this building. This, Paul plainly says, was the sanctuary of the first covenant. And we wish the reader carefully to mark the logical value of this declaration. By telling us what did positively for a time constitute the sanctuary, Paul sets us on the right track of inquiry. He gives us a basis on which to work. For a time, the field is cleared of all doubt and all obstacles. During the time covered by the first covenant, which reached from Sinai to Christ, we have before us a distinct and plainly defined object, minutely described by Moses, and declared by Paul to be the sanctuary during that time. DAR1909 188.3

But Paul’s language has greater significance even than this. It forever annihilates the claims which are put forth on behalf of the earth, the land of Canaan, or the church, as the sanctuary; for the arguments which would prove them to be the sanctuary at any time, would prove them to be such under the old dispensation. If Canaan was at any time the sanctuary, it was such when Israel was planted in it. If the church was ever the sanctuary, it was such when Israel was led forth from Egypt. If the earth was ever the sanctuary, it was such during the period of which we speak. To this period the arguments urged in their favor apply as fully as to any other period; and if they were not the sanctuary during this time, then all the arguments are destroyed which would show that they ever were, or ever could be, the sanctuary. But were they the sanctuary during that time? This is a final question for these theories; and Paul decided it in the negative, by describing to us the tabernacle of Moses, and telling us that that - not the earth, nor Canaan, nor the church - was the sanctuary of that dispensation. DAR1909 189.1

And this building answers in every respect to the definition of the term, and the use for which the sanctuary was designed. DAR1909 189.2

01/18/2022

Daniel 8:13 & 14 Part 4 of 14 -- Is the Church the Sanctuary --

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy.

3. Is the church the sanctuary? The evident mistrust with which this idea is suggested is a virtual surrender of the argument before it is presented. The one solitary text adduced in its support is Psalm 114:1, 2: “When Israel went out of Egypt, the house of Jacob from a people of strange language; Judah was his sanctuary, and Israel his dominion.” Should we take this text in its most literal sense, what would it prove respecting the sanctuary? It would prove that the sanctuary was confined to one of the twelve tribes: and hence that a portion of the church only, not the whole of it, constitutes the sanctuary. But this, proving too little for the theory under consideration, proves nothing. Why Judah is called the sanctuary in the text quoted, need not be a matter of perplexity, when we remember that God chose Jerusalem, which was in Judah, as the place of his sanctuary. “But chose,” says David, “the tribe of Judah, the Mount Zion which he loved. And he built his sanctuary like high palaces, like the earth which he hath established for ever.” This clearly shows the connection which existed between Judah and the sanctuary. That tribe itself was not the sanctuary, but it is once spoken of as such when Israel came forth from Egypt because God purposed that in the midst of the territory of that tribe his sanctuary should be located. But even if it could be shown that the church is anywhere called the sanctuary, it would be of no consequence to our present purpose, which is to determine what constitutes the sanctuary of Daniel 8:13, 14; for the church is there spoken of as another object: “To give both the sanctuary and the host to be trodden underfoot.” That by the term host the church is here meant, none will dispute; the sanctuary is, therefore, another and a different object. DAR1909 185.3

01/17/2022

Daniel 8:13 & 14 Part 4 of 14 -- Sanctuary --

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy.

2. Is the land of Canaan the sanctuary? So far as we may be governed by the definition of the word, it can present no better claim than the earth to that distinction. If we inquire where in the Bible it is called the sanctuary, a few texts are brought forward which seem to be supposed by some to furnish the requisite testimony. The first of these is Exodus 15:17. Moses, in his song of triumph and praise to God after the passage of the Red Sea, exclaimed: “Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou has made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.” A writer who urges this text, says, “I ask the reader to pause, and examine and settle the question most distinctly before he goes further. What is the sanctuary here spoken of? But it would be far safer for the reader not to attempt to settle the question definitely from this one isolated text before comparing it with other scriptures. Moses here speaks in anticipation. His language is a prediction of what God would do for his people. Let us see how it was accomplished. If we find, in the fulfillment that the land in which they were planted is called the sanctuary, it will greatly strengthen the claim that is based upon this text. If, on the other hand, we find a plain distinction drawn between the land and the sanctuary, then Exodus 15:17 must be interpreted accordingly. DAR1909 183.1

We turn to David, who records as a matter of history what Moses uttered as a matter of prophecy. Psalm 78:53, 54. The subject of the psalmist here is the deliverance of Israel from Egyptian servitude, and their establishment in the promised land; and he says: “And he [God] led them on safely so that they feared not: but the sea overwhelmed their enemies. And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.” The “mountain” here mentioned by David is the same as the “mountain of thine inheritance” spoken of by Moses, in which the people were to be planted; and this mountain David calls, not the sanctuary, but only the border of the sanctuary. What, then, was the sanctuary? Verse 69 of the same psalm informs us: “And he built his sanctuary like high palaces, like the earth which he hath established for ever.” The same distinction between the sanctuary and the land is pointed out in the prayer of good king Jehoshaphat. 2 Chronicles 20:7, 8: Art not thou our God, who didst drive out the inhabitants of the land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? And they dwelt therein, and have built thee a sanctuary therein for thy name.” Taken alone, some try to draw an inference from Exodus 15:17 that the mountain was the sanctuary; but when we take in connection with it the language of David, which is a record of the fulfillment of Moses’s prediction, and an inspired commentary upon his language, such an idea cannot be entertained; for David plainly says that the mountain was simply the “border” of the sanctuary; and that in that border, or land, the sanctuary was “built” like high palaces, reference being made to the beautiful temple of the Jews, the center and symbol of all their worship. But whoever will read carefully Exodus 15:17 will see that not even an inference is necessary that Moses by the word sanctuary means the mountain of inheritance, much less the whole land of Palestine. In the freedom of poetic license, he employees elliptical expressions, and passes rapidly from one idea or object to another. First, the inheritance engages his attention, and he speaks of it; then the fact that the Lord was to dwell there; then the place he was to provide for his dwelling there; namely, the sanctuary which he would cause to be built. David thus associated Mount Zion and Judah together in Psalm 78:68, because Zion was located in Judah. DAR1909 183.2

The three texts, Exodus 15:17; Psalm 78:54, 69, are the ones chiefly relied on to prove that the land of Canaan is the sanctuary; but, singularly enough, the two latter, in plain language, clear away the ambiguity of the first, and thereby disprove the claim that is based thereon. DAR1909 184.1

Having disposed of the main proof on this point, it would hardly seem worthwhile to spend time with those texts from which only inferences can be drawn. As there is, however, only one even of this class, we will refer to it, that no point may be left unnoticed. Isaiah 63:18: “The people of thy holiness have possessed it but a little while: our adversaries have trodden down the sanctuary.” This language is as applicable to the temple as to the land! for when the land was overrun with the enemies of Israel, their temple was laid in ruins. This is plainly stated in verse 11 of the next chapter: “Our holy and our beautiful house, where our fathers praised thee, is burned up with fire.” The text, therefore, proves nothing for this view. DAR1909 185.1

Respecting the earth or the land of Canaan as the sanctuary, we offer one thought more. If either constitutes the sanctuary, it should not only be somewhere described as such, but the same idea should be carried through to the end, and the purification of the earth or of Palestine should be called the cleansing of the sanctuary. The earth is indeed defiled, and it is to be purified by fire; but fire, as we shall see, is not the agent which is used in the cleansing of the sanctuary; and this purification of the earth, or any part of it, is nowhere in the Bible called the cleansing of the sanctuary. DAR1909 185.2

01/16/2022

Daniel 8:13 & 14 Part 3 of 14 -- 2300 days --

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy.

Respecting the 2300 days, introduced for the first time in verse 14, there are no data in this chapter from which to determine their commencement and close, or tell what portion of the world’s history they cover. It is necessary, therefore, for the present, to pass them by. Let the reader be assured, however, that we are not left in any uncertainty concerning those days. The declaration respecting them is a part of a revelation that is given for the instruction of the people of God and is consequently to be understood. They are spoken of in the midst of a prophecy which the angel Gabriel was commanded to make Daniel understand, and it may be safely assumed that Gabriel somewhere carried out this instruction. It will accordingly be found that the mystery which hangs over these days in this chapter, is dispelled in the next. DAR1909 181.1

The sanctuary. Connected with the 2300 days is another subject of equal importance, which now presents itself for consideration; namely, the sanctuary; and with this is also connected the subject of its cleansing. An examination of these subjects will reveal the importance of having an understanding of the commencement and termination of the 2300 days, that we may know when the great event called “the cleansing of the sanctuary” is to transpire; for all the inhabitants of the earth, as well in due time appear, have a personal interest in that solemn work. DAR1909 181.2

Several objects have been claimed by different ones as the sanctuary here mentioned: (1) The earth; (2) The land of Canaan; (3) The church; (4) The sanctuary, the “true tabernacle, which the Lord pitched, and not man,” which is “in the heavens,” and of which the Jewish tabernacle was a type, pattern, or figure. Hebrews 8:1, 2; 9:23, 24. These conflicting claims must be decided by the Scriptures, and fortunately, the testimony is neither meager nor ambiguous. DAR1909 182.1

1. Is the earth the sanctuary? The word sanctuary occurs in the Old and New Testaments one hundred and forty-four times, and from the definitions of lexicographers, and its use in the Bible, we learn that it is used to signify a holy or sacred place, a dwelling-place for the "Most High". If therefore, the earth is the sanctuary, it must answer to this definition; but what single characteristic pertaining to this earth is found which will satisfy the definition? It is neither a holy nor a sacred place, nor is it a dwelling-place for the "Most High". It has no mark of distinction, except as being a revolted planet, marred by sin, scarred and withered by the curse. Moreover, it is nowhere in all the Scriptures called the sanctuary. Only one text can be produced in favor of this view, and that only by an uncritical application. Isaiah 60:13 says: “The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.” This language undoubtedly refers to the new earth; but even that is not called the sanctuary, but only the “place” of the sanctuary, just as it is called ‘the place” of the Lord’s feet; an expression which probably denotes the continual presence of God with his people, as it was revealed to John when it was said, “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” Revelation 21:3. All that can be said of the earth, therefore, is, that when renewed, it will be the place where the sanctuary of God will be located. It can present not a shadow of a claim to being the sanctuary at the present time or the sanctuary of the prophecy. DAR1909 182.2

01/15/2022

Daniel 8:13 & 14 Part 2 of 14

This section of the book of Daniel is pivotal and vital for all those who want to understand prophecy.

The word here rendered daily occurs in the Old Testament, according to the Hebrew Concordance, one hundred and two times, and is, in the great majority of instances, rendered continual or continually. The idea of sacrifice does not attach to the word at all. Nor is there any word in the text which signifies sacrifice; that is wholly a supplied word, the translators putting in that word which their understanding of the text seemed to demand. But they evidently entertained an erroneous view, the sacrifices of the Jews not being referred to at all. It appears, therefore, more in accordance with both the construction and the context, to suppose that the word daily refers to a desolating power, like the “transgression of desolation,” with which it is connected. Then we have two desolating powers, which for a long period oppress, or desolate the church. Literally, the text may be rendered, “How long the vision [concerning] the continuance and the transgression of desolation?” - the word desolation being related to both continuance and transgression, as though it were expressed in full thus: “The continuance of desolation and the transgression of desolation.” By the “continuance of desolation,” or the perpetual desolation, we must understand that paganism, through all its long history, is meant; and when we consider the long ages through which paganism had been the chief agency of Satan’s opposition to the work of God in the earth, the propriety of the term continuance or perpetual, as applied to it, becomes apparent. By “the transgression of desolation” is meant the papacy. The phrase describing this latter power is stronger than that used to describe paganism. It is the transgression (or rebellion, as the word also means) of desolation; as though under this period of the history of the church the desolating power had rebelled against all restraint previously imposed upon it. DAR1909 179.3

From a religious point of view, the world has presented only these two phases of opposition against the Lord’s work on the earth. Hence although three earthly governments are introduced in the prophecy as oppressors of the church, they are here ranged under two heads; “the daily” and the “transgression of desolation.” - Medo-Persia was pagan; Grecia was pagan; Rome in its first phase was pagan; these all were embraced in the “daily.” Then comes the papal form, - the “transgression of desolation” - a marvel of craft and cunning, an incarnation of fiendish blood-thirstiness and cruelty. No wonder the cry has gone up from suffering martyrs, from age to age, “How long, O Lord, how long?” And no wonder the Lord, in order that hope might not wholly die out of the hearts of his down-trodden, waiting for people, has lifted before them the veil of futurity, showing them the consecutive future events of the world’s history, till all these persecuting powers shall meet utter and everlasting destruction, and giving them glimpses beyond of the unfading glories of their eternal inheritance. DAR1909 180.1

The Lord’s eye is upon his people. The furnace will be heated no hotter than is necessary to consume the dross. It is through much tribulation we are to enter the kingdom; and the word tribulation is from tribulum, a threshing sledge. Blow after blow must be laid upon us, till all the wheat is beaten free from the chaff, and we are made fit for the heavenly garner. But not a kernel of wheat will be lost. Says the Lord to his people, “Ye are the light of the world,” “the salt of the earth.” In his eyes, there is nothing else on the earth of consequence or importance. Hence the peculiar question here asked, How long is the vision respecting the daily and the transgression of desolation? Concerning what? - the glory of earthly kingdoms? the skill of renowned warriors? the fame of mighty conquerors? the greatness of the human empire? - No; but concerning the sanctuary and the host, the people and worship of the "Most High". How long shall they be trodden under foot? Here is where all heaven’s interest and sympathy are enlisted. He who touches the people of God touches not mere mortals, weak and helpless, but Omnipotence; he opens an account which must be settled at the bar of Heaven. And soon all these accounts will be adjusted, the iron heel of oppression will itself be crushed, and a people will be brought out of the furnace prepared to shine as the stars forever and ever. To be one who is an object of interest to heavenly beings, one whom the providence of God is engaged to preserve while here, and crown with immortality hereafter - what an exalted position! How much higher than that of any king, president, or potentate of the earth? Reader, are you one of the numbers? DAR1909 180.2