The Most Holy Place of God's throne
I’m looking at the doctrine of the heavenly sanctuary, not for the first time, but closely for the first time.
Hebrews chapter 8 begins by describing the heavenly sanctuary which was the “true tabernacle, which the Lord pitched, and not man.” This word, “sanctuary” used the Greek ta hagia, or “the holies.” And the priests mentioned here served “unto the example and shadow of heavenly things.” Vs. 5. “For, See, saith He [God], that thou make all things according to the pattern shewed to thee in the mount.”
The pattern given Moses, according to what Paul is telling the Hebrews, was a heavenly sanctuary and a heavenly service. The fact that the service was after the pattern in heaven is as important as that the layout of the earthly tabernacle mimicked that of the heavenly sanctuary. This is because we need to know that God’s throne, once the center of only peace and worship, became an active center of damage control. The celestial church in God’s presence had become a bloody emergency room because of sin.
We move into chapter 9. Chapter 9 gives a nice overview of the Mosaic temple economy with the New Testament view point on it all.
A more in-depth description is made of the Mosaic tabernacle, the “worldly sanctuary.” (vs. 1). “The first,” (speaking of the first part of the Mosaic tent that could be entered) was called “the sanctuary,” in which was “the candlestick, and the table, and the shewbread.” (vs. 2).
This word, “sanctuary” is the same Greek hagia as used in verse 2 (ta hagia ); in both chapters, speaking of both the heavenly and the earthly sanctuaries using the same word in the Greek. Similarly, in both chapters the word, “tabernacle” was in the Greek skene, meaning “a tent,” speaking of both heavenly and Mosaic tabernacles. So thus far we see, by the use of general terms, that the writer makes no effort here to divide the heavenly sanctuary into two compartments.
Next, we move into the second apartment. “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 mercyseat.” (vs. 3-5).
“Holiest of all” comes from the Greek hagia hagion , translated “holy tent of holy places” or “holy places of holy places.” Or as we know it, the “Most Holy Place.”
The writer of Hebrews then explains the priestly ministry. “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.” (vs. 6,7).
Concluding this explanation of the Day of Atonement service of the High Priest, Paul states, “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” (Heb. 9:8).
But here the King James translators unwittingly introduced a switch. Undoubtedly trying to help the readers to understand the Bible, but being biased in an error common in that day, they used the phrase, “holiest of all” in translating verse 8, when the Greek ta hagia , “the holies” or “the holy places,” is in the original, not hagia hagion , “holy places of holy places,” and was again generally describing heaven, the whole heavenly sanctuary, as opposed to the Mosaic tabernacle.
In other words, from a simple reading of the King James translation, the impression is given that the heavenly ministry of Christ began after the earthly tabernacle ended, and that it began in the Most Holy place of the heavenly sanctuary. This conclusion the writer of Hebrews never intended to communicate. By using ta hagia, He was simply saying that the heavenly ministry began after the earthly ministry came to an end. To translate it correctly, the King James translators should have written, “The Holy Ghost this signifying, that the way into the heavenlies was not yet made manifest, while as the first tabernacle was yet standing.”
And we know when the end of that first tabernacle occurred. “And after threescore and two weeks shall Messiah be cut off, but not for Himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And He shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease,and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” (Dan. 9:26,27).
In the middle of the 69th week of the 70 week prophesy, Jesus expended His life for the provision of the plan of salvation. At Christ’s loud cry, “It is finished!” and His last helpless thought of love and surrender to God and service to rebellious sinners, the Father was perfectly satisfied with His precious Son, the veil dividing the Holy Place from the Most Holy was ripped in two pieces from top to bottom. This testified that the earthly Hebrew service had ended in A.D. 30.
But to say that Christ entered directly into the Most Holy Place in heaven contradicts what Paul had said of the “priests that offer gifts according to the law,” that they “serve unto the example and shadow of heavenly things.” (Heb. 8:4,5). They represented the ministry of Christ for the redemption of repentant sinners. In their service, the Levitical priests never entered directly into the Most Holy Place of the tabernacle with the blood of the sacrificed animal. That was impossible since the Holy Place was located between the altar of sacrifice and the Most Holy Place.
Again in verses 11 and 12, “But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us.” Here, “the holy place” is translated from the original ta hagia, meaning, “the holies,” speaking of the heavenly sanctuary, generally. Again, nothing to say that Christ entered the Most Holy Place of the heavenly tabernacle upon His ascension.
Finally, a third witness to Christ entering the Holy Place in heaven, at the end of the chapter, verse 24. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Here, “holy places” comes from the Greek hagia, translated, “holies.” And we hear Paul again reminding us that the earthly was a figure of the “true tabernacle, which the Lord pitched, and not man.” (Heb. 8:2).
Throughout the whole chapter, as the precious Lamb of God, we see that Christ fulfilled the typical sacrifices of “bulls and goats” and “heifers” (vs. 13) and “calves” (vs. 19). This is undeniable.
It then follows, after He accomplishes the sacrifice of Himself, that Jesus should enter the next phase portrayed in the Mosaic tabernacle, which priestly portrayal was “the example and shadow of heavenly things.” The Son of Man must make efficacious the sacrifice He had just made. He must do a mysterious heavenly work before the Father. He must satisfy the great King; for two thousand years more, He must bear up under the Father’s sorrow and hatred for sin; He must placate the Father by His own perfect righteousness of love and obtain the sinner’s acceptance; and immediately send His Holy Comforter to inform the sinner that he is accepted by heaven, in spite of the blackness of his sins and the hopelessness of his guilt and shame.
This was represented by the Levitical priest taking the blood of the slain animal into the Holy Place throughout the year. Day in and day out, this took place, accumulating sin in the sanctuary. Finally, at the end of the year it was necessary for God to cleanse the sanctuary with a special sacrifice and a special ceremony.
This time the minister was the exalted High Priest. He passed into the Holy Place and then into the Most Holy Place, sprinkling the special blood right on the Mercy Seat of the Ark of the Covenant, face to face with God. With a cloud of smoke and incense, making himself acceptable before the infinitely pure One, the High Priest bravely and prayerfully performed his service of atoning for his people, under the intense inspecting eye of God.
Likewise, a special ministry awaited Christ, after His long waiting period of effecting His sacrifice. That long period corresponded to the daily work of the priests throughout the year. But at the end of the Christian age, Christ would move to another ministry, a special ministry. He must atone for His people with a special atonement, not individually as before, but as a corporate body. He would be glorified with a greater glory that came from His Father’s greater glory. That glory of His Father would come from His soon-coming expectation of the end of sin and the gathering in of His beloved children, permanently redeemed from the strong hold of His adversary.
Thus we see in Daniel’s dream, “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as burning fire…. I saw in the night visions, and, behold, One like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” (Dan. 7:9,13,14).
Once that kingdom is fully received, then it will be fulfilled as Jesus said, “I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” (Jn. 14:2,3).
Yes, Christ ascended to heaven to sit at the Father’s right hand. Yet, Daniel sees Him being brought even closer than He had been before the Most Holy phase of His ministry began. In the Most Holy phase in heaven They share an even closer union than ever in the anticipation of an end of sin and a resumption of the Father’s kingdom of peace and salvation that has been so long suspended. And this time, it will be a fortified kingdom of peace that will never be destroyed again.
In the Most Holy phase of Christ’s work, the crucifixion will fix in His people all the prevention of another apostasy. The righteous justice at the cross poured upon the great Mediator between God and man cements all the redeemed in perfect loyalty and loving obedience.
And when He comes again, to receive us to Himself to take us to His home, He has said, “Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.” (Rev. 22:12). For Him to have His rewards for His faithful ones there must have been judgment made on them. Thus the need for the Day of Atonement, the Most Holy phase of His ministry and the most holy surrender and consecration in His people as they finally straighten up and fly right.
Darkness is covering the earth, and gross darkness the people. They are seeing more clearly the dead-end street that sin has caused for them. They have come desperately to Christ. He has taken them to His cross, and they have been humbled and changed for ever. They have become settled into the truth, willingly accepting the hardest of requirements. Daily His precious life and death are inspiring them to “press toward the mark for the prize of the high calling of God in Christ Jesus.” (Phil. 3:14).
Paul’s desire inspires theirs. “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death.” (vs. 10). Their greatest eagerness comes from the thought that heaven is real and soon Jesus will come and unite them with Him. They finally have faith; after so much confusion and struggle, they can finally trust and love God.
They watch intently for the signs that their great High Priest has left the Most Holy Place in heaven, His work finished. “So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” (Heb. 9:28).
In conclusion, I have seen:
1) that numerous times, both the earthly and heavenly tabernacles were given the same Greek word ta hagia or hagia, meaning “holies” or “holy places” without distinction of compartments.
2) I see that the one use of hagia hagion, or “holies of holies,” was only in reference to the earthly Most Holy Place, and that a misuse of the English phrase “holiest of all” was not translated from hagia hagion, but from ta hagia, when referring to what was open to us at the ending of the earthly tabernacle service and economy, thus leaving the impression that Christ entered directly into the heavenly Most Holy Place.
3) I see that never was it specifically written that Jesus entered directly into the Most Holy place of the heavenly sanctuary at His ascension.
4) But I do see that numerous times was it written that the earthly was a copy of the heavenly, and that the services of the earthly priests played out a divinely inspired example of “good things to come” (Heb. 9:11) in the future work Christ would do at His Father’s right hand.
Hebrews chapter 8 begins by describing the heavenly sanctuary which was the “true tabernacle, which the Lord pitched, and not man.” This word, “sanctuary” used the Greek ta hagia, or “the holies.” And the priests mentioned here served “unto the example and shadow of heavenly things.” Vs. 5. “For, See, saith He [God], that thou make all things according to the pattern shewed to thee in the mount.”
The pattern given Moses, according to what Paul is telling the Hebrews, was a heavenly sanctuary and a heavenly service. The fact that the service was after the pattern in heaven is as important as that the layout of the earthly tabernacle mimicked that of the heavenly sanctuary. This is because we need to know that God’s throne, once the center of only peace and worship, became an active center of damage control. The celestial church in God’s presence had become a bloody emergency room because of sin.
We move into chapter 9. Chapter 9 gives a nice overview of the Mosaic temple economy with the New Testament view point on it all.
A more in-depth description is made of the Mosaic tabernacle, the “worldly sanctuary.” (vs. 1). “The first,” (speaking of the first part of the Mosaic tent that could be entered) was called “the sanctuary,” in which was “the candlestick, and the table, and the shewbread.” (vs. 2).
This word, “sanctuary” is the same Greek hagia as used in verse 2 (ta hagia ); in both chapters, speaking of both the heavenly and the earthly sanctuaries using the same word in the Greek. Similarly, in both chapters the word, “tabernacle” was in the Greek skene, meaning “a tent,” speaking of both heavenly and Mosaic tabernacles. So thus far we see, by the use of general terms, that the writer makes no effort here to divide the heavenly sanctuary into two compartments.
Next, we move into the second apartment. “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 mercyseat.” (vs. 3-5).
“Holiest of all” comes from the Greek hagia hagion , translated “holy tent of holy places” or “holy places of holy places.” Or as we know it, the “Most Holy Place.”
The writer of Hebrews then explains the priestly ministry. “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.” (vs. 6,7).
Concluding this explanation of the Day of Atonement service of the High Priest, Paul states, “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” (Heb. 9:8).
But here the King James translators unwittingly introduced a switch. Undoubtedly trying to help the readers to understand the Bible, but being biased in an error common in that day, they used the phrase, “holiest of all” in translating verse 8, when the Greek ta hagia , “the holies” or “the holy places,” is in the original, not hagia hagion , “holy places of holy places,” and was again generally describing heaven, the whole heavenly sanctuary, as opposed to the Mosaic tabernacle.
In other words, from a simple reading of the King James translation, the impression is given that the heavenly ministry of Christ began after the earthly tabernacle ended, and that it began in the Most Holy place of the heavenly sanctuary. This conclusion the writer of Hebrews never intended to communicate. By using ta hagia, He was simply saying that the heavenly ministry began after the earthly ministry came to an end. To translate it correctly, the King James translators should have written, “The Holy Ghost this signifying, that the way into the heavenlies was not yet made manifest, while as the first tabernacle was yet standing.”
And we know when the end of that first tabernacle occurred. “And after threescore and two weeks shall Messiah be cut off, but not for Himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And He shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease,and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” (Dan. 9:26,27).
In the middle of the 69th week of the 70 week prophesy, Jesus expended His life for the provision of the plan of salvation. At Christ’s loud cry, “It is finished!” and His last helpless thought of love and surrender to God and service to rebellious sinners, the Father was perfectly satisfied with His precious Son, the veil dividing the Holy Place from the Most Holy was ripped in two pieces from top to bottom. This testified that the earthly Hebrew service had ended in A.D. 30.
But to say that Christ entered directly into the Most Holy Place in heaven contradicts what Paul had said of the “priests that offer gifts according to the law,” that they “serve unto the example and shadow of heavenly things.” (Heb. 8:4,5). They represented the ministry of Christ for the redemption of repentant sinners. In their service, the Levitical priests never entered directly into the Most Holy Place of the tabernacle with the blood of the sacrificed animal. That was impossible since the Holy Place was located between the altar of sacrifice and the Most Holy Place.
Again in verses 11 and 12, “But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us.” Here, “the holy place” is translated from the original ta hagia, meaning, “the holies,” speaking of the heavenly sanctuary, generally. Again, nothing to say that Christ entered the Most Holy Place of the heavenly tabernacle upon His ascension.
Finally, a third witness to Christ entering the Holy Place in heaven, at the end of the chapter, verse 24. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Here, “holy places” comes from the Greek hagia, translated, “holies.” And we hear Paul again reminding us that the earthly was a figure of the “true tabernacle, which the Lord pitched, and not man.” (Heb. 8:2).
Throughout the whole chapter, as the precious Lamb of God, we see that Christ fulfilled the typical sacrifices of “bulls and goats” and “heifers” (vs. 13) and “calves” (vs. 19). This is undeniable.
It then follows, after He accomplishes the sacrifice of Himself, that Jesus should enter the next phase portrayed in the Mosaic tabernacle, which priestly portrayal was “the example and shadow of heavenly things.” The Son of Man must make efficacious the sacrifice He had just made. He must do a mysterious heavenly work before the Father. He must satisfy the great King; for two thousand years more, He must bear up under the Father’s sorrow and hatred for sin; He must placate the Father by His own perfect righteousness of love and obtain the sinner’s acceptance; and immediately send His Holy Comforter to inform the sinner that he is accepted by heaven, in spite of the blackness of his sins and the hopelessness of his guilt and shame.
This was represented by the Levitical priest taking the blood of the slain animal into the Holy Place throughout the year. Day in and day out, this took place, accumulating sin in the sanctuary. Finally, at the end of the year it was necessary for God to cleanse the sanctuary with a special sacrifice and a special ceremony.
This time the minister was the exalted High Priest. He passed into the Holy Place and then into the Most Holy Place, sprinkling the special blood right on the Mercy Seat of the Ark of the Covenant, face to face with God. With a cloud of smoke and incense, making himself acceptable before the infinitely pure One, the High Priest bravely and prayerfully performed his service of atoning for his people, under the intense inspecting eye of God.
Likewise, a special ministry awaited Christ, after His long waiting period of effecting His sacrifice. That long period corresponded to the daily work of the priests throughout the year. But at the end of the Christian age, Christ would move to another ministry, a special ministry. He must atone for His people with a special atonement, not individually as before, but as a corporate body. He would be glorified with a greater glory that came from His Father’s greater glory. That glory of His Father would come from His soon-coming expectation of the end of sin and the gathering in of His beloved children, permanently redeemed from the strong hold of His adversary.
Thus we see in Daniel’s dream, “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as burning fire…. I saw in the night visions, and, behold, One like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” (Dan. 7:9,13,14).
Once that kingdom is fully received, then it will be fulfilled as Jesus said, “I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” (Jn. 14:2,3).
Yes, Christ ascended to heaven to sit at the Father’s right hand. Yet, Daniel sees Him being brought even closer than He had been before the Most Holy phase of His ministry began. In the Most Holy phase in heaven They share an even closer union than ever in the anticipation of an end of sin and a resumption of the Father’s kingdom of peace and salvation that has been so long suspended. And this time, it will be a fortified kingdom of peace that will never be destroyed again.
In the Most Holy phase of Christ’s work, the crucifixion will fix in His people all the prevention of another apostasy. The righteous justice at the cross poured upon the great Mediator between God and man cements all the redeemed in perfect loyalty and loving obedience.
And when He comes again, to receive us to Himself to take us to His home, He has said, “Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.” (Rev. 22:12). For Him to have His rewards for His faithful ones there must have been judgment made on them. Thus the need for the Day of Atonement, the Most Holy phase of His ministry and the most holy surrender and consecration in His people as they finally straighten up and fly right.
Darkness is covering the earth, and gross darkness the people. They are seeing more clearly the dead-end street that sin has caused for them. They have come desperately to Christ. He has taken them to His cross, and they have been humbled and changed for ever. They have become settled into the truth, willingly accepting the hardest of requirements. Daily His precious life and death are inspiring them to “press toward the mark for the prize of the high calling of God in Christ Jesus.” (Phil. 3:14).
Paul’s desire inspires theirs. “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death.” (vs. 10). Their greatest eagerness comes from the thought that heaven is real and soon Jesus will come and unite them with Him. They finally have faith; after so much confusion and struggle, they can finally trust and love God.
They watch intently for the signs that their great High Priest has left the Most Holy Place in heaven, His work finished. “So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” (Heb. 9:28).
In conclusion, I have seen:
1) that numerous times, both the earthly and heavenly tabernacles were given the same Greek word ta hagia or hagia, meaning “holies” or “holy places” without distinction of compartments.
2) I see that the one use of hagia hagion, or “holies of holies,” was only in reference to the earthly Most Holy Place, and that a misuse of the English phrase “holiest of all” was not translated from hagia hagion, but from ta hagia, when referring to what was open to us at the ending of the earthly tabernacle service and economy, thus leaving the impression that Christ entered directly into the heavenly Most Holy Place.
3) I see that never was it specifically written that Jesus entered directly into the Most Holy place of the heavenly sanctuary at His ascension.
4) But I do see that numerous times was it written that the earthly was a copy of the heavenly, and that the services of the earthly priests played out a divinely inspired example of “good things to come” (Heb. 9:11) in the future work Christ would do at His Father’s right hand.
posted by David | 9:35 PM
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