Hebrews chapter nine
Heb. 9:1 Then verily
the first covenant had also ordinances of divine service, and a worldly
sanctuary.
Heb. 9:2 For there
was a tabernacle made; the first, wherein was the candlestick, and the table,
and the shewbread; which is called the sanctuary.
Heb. 9:3 And after
the second veil, the tabernacle which is called the Holiest of all;
Heb. 9:4 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;
Heb. 9:5 And over it
the cherubims of glory shadowing the mercyseat; of which we cannot now speak
particularly.
Heb. 9:6 Now when
these things were thus ordained, the priests went always into the first
tabernacle, accomplishing the service of God.
Heb. 9:7 But into the
second went the high priest alone once every year, not without blood, which he
offered for himself, and for the errors of the people:
Heb. 9:8 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. 9:9 Which was a
figure for the time then present, in which were offered both gifts and
sacrifices, that could not make him that did the service perfect, as pertaining
to the conscience;
Heb. 9:10 Which stood
only in meats and drinks, and divers washings, and carnal ordinances, imposed
on them until the time of reformation.
Heb. 9:11 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;
Heb. 9:12 Neither by
the blood of goats and calves, but by his own blood he entered in once into the
holy place, having obtained eternal redemption for us.
Heb. 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:
Heb. 9:14 How much
more shall the blood of Christ, who through the eternal Spirit offered himself
without spot to God, purge your conscience from dead works to serve the living
God?
Heb. 9:15 And for
this cause he is the mediator of the new testament, that by means of death, for
the redemption of the transgressions that were under the first testament, they
which are called might receive the promise of eternal inheritance.
Heb. 9:16 For where a
testament is, there must also of necessity be the death of the testator.
Heb. 9:17 For a
testament is of force after men are dead: otherwise it is of no strength at all
while the testator liveth.
Heb. 9:18 Whereupon
neither the first testament was dedicated without blood.
Heb. 9:19 For when
Moses had spoken every precept to all the people according to the law, he took
the blood of calves and of goats, with water, and scarlet wool, and hyssop, and
sprinkled both the book, and all the people,
Heb. 9:20 Saying,
This is the blood of the testament which God hath enjoined unto you.
Heb. 9:21 Moreover he
sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Heb. 9:22 And almost
all things are by the law purged with blood; and without shedding of blood is
no remission.
Heb. 9:23 It was
therefore necessary that the patterns of things in the heavens should be
purified with these; but the heavenly things themselves with better sacrifices
than these.
Heb. 9:24 For Christ
is not entered into the holy places made with hands, which are the figures of
the true; but into heaven itself, now to appear in the presence of God for us:
Heb. 9:25 Nor yet
that he should offer himself often, as the high priest entereth into the holy
place every year with blood of others;
Heb. 9:26 For then
must he often have suffered since the foundation of the world: but now once in
the end of the world hath he appeared to put away sin by the sacrifice of
himself.
Heb. 9:27 And as it
is appointed unto men once to die, but after this the judgment:
Heb. 9:28 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.
The writer of Hebrews (WoH) up to this point in his epistle,
has proven in many ways that Jesus, the Messiah, the Prince of peace, fulfilled
the promise which the Father swore with an oath.
“The LORD said unto my Lord, Sit Thou at My right hand,
until I make Thine enemies Thy footstool.
The LORD shall send the rod of Thy strength out of Zion:
rule Thou in the midst of Thine enemies.
Thy people shall be willing in the day of Thy power, in the
beauties of holiness from the womb of the morning: Thou hast the dew of Thy
youth.
The LORD hath sworn, and will not repent, Thou art a priest
for ever after the order of Melchizedek.” (Ps. 110:1-4).
Run through a sieve and winnowed of all the theological
provings, the essence of the gospel message from Hebrews 9 is boiled down to a
handful of promises. “Christ being come an high priest of good things to come,
… having obtained eternal redemption
for us…. The blood of Christ, who through the eternal Spirit offered Himself
without spot to God, [shall] purge your conscience from dead works to serve the
living God…. They which are called might receive the promise of eternal
inheritance…. 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.”
“Now of the things which we have spoken this is the sum: We
have such an 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.” (Heb. 8:1,2).
“For every high priest is ordained to offer gifts and
sacrifices: wherefore it is of necessity that this man have somewhat also to
offer.” (Heb. 8:3).
The epistle of Hebrews is more than a letter, it is a treatise.
And, although the whole epistle of Hebrews is not a treatise that concerns
which compartment Jesus entered upon His ascension, much of chapter 9 spells
out the fact that Jesus entered into a Holy Place ministry, not the Most Holy
ministry. Therefore, I often bring out that idea. The whole epistle is a
treatise on the fact that Jesus became the High Priest to minister in the
heavenly tabernacle in behalf of all who have been humbled and whose hearts are
honest toward Him. Then and now, the same passionate Rabbi and compassionate Priest will help us as
He had helped so many while He walked the earth.
Jesus told His disciples, “I will pray the Father, and He
shall give you another Comforter, that He may abide with you for ever;… He
dwelleth with you, and shall be in you.” (Jn. 14:16,17). “And they said one to
another, Did not our heart burn within us, while He talked with us by the way,
and while He opened to us the scriptures?” (Lk. 24:32). “This same Jesus, which
is taken up from you into heaven” (Acts 1:11) continued to speak to the church
and to minister to them the convictions that had so awakened their hearts and
minds, and brought comfort to their souls.
The book of Hebrews is for us as it was for the early Jewish
Christians; and, it is full of precious promises with assuring oaths that all apply
until He can finish cleansing His sanctuary, cleansing not only Mt. Zion where
His Father’s kingdom dwells, but also cleansing the hearts and minds and
consciences of His people, so that He can dwell in them forever. The main
message of the book of Hebrews is that God wants to swear to each one of us,
and to never repent of His oath, “Thou art My son, this day have I begotten
thee. And again, I will be to him a Father, and he shall be to Me a son.” (Heb.
1:5).
“For both He that sanctifieth and they who are sanctified
are all of one: for which cause He is not ashamed to call them brethren, saying,
I will declare Thy name unto My brethren, in the midst of the church will I
sing praise unto Thee.
And again, I will put My trust in Him.
And again, Behold I and the children which God hath given
Me.” (Heb. 2:11-13).
Christ’s ascension was for the purpose of anointing, with
His perfect sacrifice, His Father’s work of reconciling man to Himself, and of restoring
the divine nature in humanity. “Seventy weeks are determined upon thy people
and upon thy holy city, to finish the transgression, and to make an end of
sins, and to make reconciliation for iniquity, and to bring in everlasting
righteousness, and to seal up the vision and prophecy, and to anoint the most Holy [place].” (Dan.
9:24). In keeping with Daniel’s prophecy, the WoH says that Jesus shed His
blood to anoint the “holiest of all [τών
άγίων―ton hagion, the holy place]”
(Heb. 9:8), “the throne of the Majesty in the heavens” (Heb. 8:1), “a Minister of the sanctuary [ton
hagion], the true
tabernacle, which the Lord pitched, and not man.” (Heb. 8:2).
Daniel 9:24 uses the phrase, “to anointH4886 the
most Holy.H6944 H6944 [qodesh qodashim]”. The SDA Bible
Commentary, volume 4, page 852, has this to say on this point:
The most Holy. Heb. qodesh qodashim, “something most holy,”
or, “someone most holy”. The Hebrew phrase is applied to the altar (Ex. 29:37;
40:10), other vessels and furniture pertaining to the tabernacle (Ex. 30:29),
the holy perfume (Ex. 30:36), specified meat offerings (Lev. 2:3,10;6:17;10:12), trespass offerings (Lev.
7:1,6), the showbread (Lev. 24:5-9), devoted things (Lev. 27:28), the holy
district (Num. 18:10; Eze.43:12), and the most holy place of the sanctuary (Ex.
26:33,34). The phrase is nowhere applied to persons unless, as some suggest, it
is so applied to the text under consideration and in 1Chron. 23:13. The latter
text may be translated, “Aaron was separated to anoint him a most holy one,”
although it may also be rendered as in the KJV. Jewish expositors and many
Christian commentators have held that the Messiah is referred to.
In view of the fact that the Hebrew phrase
cannot elsewhere be shown to refer definitely to a person, and in view of the
fact that the heavenly sanctuary is under discussion in the larger aspects of
the vision, (see on Dan. 8:14), it is reasonable to conclude that Daniel is
here speaking of the anointing of the heavenly sanctuary prior to the time of
Christ’s inauguration as high priest.
Notice that “qodesh qodashim” referred to things,
and not to the Lord Himself, and that the most holy things were associated with
the whole sanctuary―the Most Holy place, the Holy Place, the Court, and all the
holy items connected with them. “In the most holy place [qodesh qodashim] shalt
thou eat it; every male shall eat it: it shall be holy unto thee.” (Num.
18:10). Even the outer court for the Gentiles could be classed as most holy, as
seen in Ezekiel 43:12. “This is the law of the house; Upon the top of the
mountain [Moriah] the whole limit thereof round about shall be most holy [qodesh
qodashim]. Behold, this is the law of the house.” (Eze. 43:12). So,
Dan. 9:24 does not say that Messiah would anoint the Most Holy Place of the
earthly or heavenly tabernacle, but, rather the most holy heavenly tabernacle.
Everything associated with the God of heaven is most holy,
or, holiest of all. Particularly is this true of the heavenly sanctuary. And
this word, “anoint,” means, “dedicate”. In other words, Christ’s death, among
other reasons, was for the inauguration or dedication of the heavenly temple
for the work of ending the great controversy and overcoming Satan’s reign of
terror on the earth. It made provision for the plan of salvation, “having
obtained eternal redemption for us” (Heb. 9:12), provision which the work of
the Holy Spirit gave new power. When Jesus cried, “It is finished!” He wasn’t
simply stating the accomplishment or the end of something; He was also
forecasting and promising His people that He would begin to save them with a
power heretofore unknown, threatening Satan’s kingdom in an unprecedented way. That
power was Christ’s reuniting humanity with God and all heaven, “of whom the
whole family in heaven and earth is named,” making of twain one new man (Eph.
3:15;2:15). His crucifixion dedicated the heavenly sanctuary where His most
holy Father was, and where He was about to enter.
“Jesus answered and said unto him, What I do thou knowest
not now; but thou shalt know hereafter.” (Jn. 13:7). “Now is the Son of man
glorified, and God is glorified in Him. If God be glorified in Him, God shall
also glorify Him in Himself, and shall straightway glorify Him. Little
children, yet a little while I am with you. Ye shall seek Me: and as I said
unto the Jews, Whither I go, ye cannot come; so now I say to you.… Simon Peter
said unto him, Lord, whither goest Thou? Jesus answered him, Whither I go, thou
canst not follow Me now; but thou shalt follow Me afterwards…. I go to prepare
a place for you.” (Jn. 13:3-33,36;14:2).
The fulfillment of Christ’s glorification and anointing the
sanctuary, and His war against Satan’s captivity of humanity, is seen in Revelation
12.
“And she brought forth a man Child, who was to rule all
nations with a rod of iron: and her Child was caught up unto God, and to His
throne….
And there was war in heaven: Michael and His angels fought
against the dragon; and the dragon fought and his angels,
And prevailed not; neither was their place found any more in
heaven.
And the great dragon was cast out, that old serpent, called
the Devil, and Satan, which deceiveth the whole world: he was cast out into the
earth, and his angels were cast out with him.
And I heard a loud voice saying in heaven, Now is come
salvation, and strength, and the kingdom of our God, and the power of His
Christ: for the accuser of our brethren is cast down, which accused them before
our God day and night.” (Rev. 12:5,7-10).
The WoH recognized the concept of type/antitype, and
staunchly holds true to that regime. (See Heb. 8:1-5). The type, he said, was “of
necessity” an “example and shadow” of eternal realities (Heb. 8:3,5). He stated
that the earthly tabernacle was a “pattern” (Heb. 9:23) of heavenly things, “figures
of the true” (Heb. 9:24).
Thus, when he launches into describing the articles of
furniture of the two compartments of the earthly, he lays the foundation to
explain their heavenly counterpart, the things of Christ that provide for our salvation
by faith in Him, the redemption of our hearts, minds, and characters, our
transformation into Christ’s image—“the promise of eternal inheritance” (Heb.
9:15), as Paul called it, “the earnest of our inheritance until the redemption
of the purchased possession” (Eph. 1: 14). The WoH delineates the items within
the first veil of the “tabernacle” [skene], or “worldly sanctuary” (Heb.
9:1) [hagion],
“holy or holy place”; that is, as he calls it, “the first” (Heb. 9:2)
compartment “which is called the sanctuary” (Heb. 9:2) [hagia], “holies or holy
places”. Then, he moves through the “second veil” (Heb. 9:3), into “the
tabernacle which is called the Holiest of all” (Heb. 9:3), [hagia hagion], “the holy of holies”, the Most Holy
Place.
Here he lists the articles associated with it. He attaches
the “the golden censer” (Heb. 9:4) to “the Holiest of all”. But, the WoH makes
no mention of the altar of incense, neither is it listed in Hebrews 9:2. The
altar of incense was a transition piece, a kind of laver into the Most Holy, since
it prepared the priest entering the Most Holy to be acceptable, as the laver
did for entering the sanctuary. Christ’s resurrection and coronation, His heavenly baptism
of water and fire, symbolized by the laver and altar of incense, represents the
baptism of water and fire for the child of God who falls on the stone and
breaks, being raised to new life in the Holy Spirit, and his final sealing at
the veil where his Forerunner stood until 1844. (See Rev. 8:3).
Once “dedicated” (Heb. 9:18), or, “ordained” (Heb. 9:6), the
“worldly sanctuary” (Heb. 9:1) functioned on a daily basis, the priest going in
“always” (Heb. 9:6), bringing the blood-borne sins “into the first tabernacle, accomplishing
the service of God” (Heb. 9:6).
“But into the second” (Heb. 9:7) “tabernacle” [skene] (Heb. 9:3) “went
the high priest alone once every year, not without blood, which he offered for
himself, and for the errors of the people.” (Heb. 9:7).
“The Holy Ghost this signifying, that the way into the
holiest of all [ton hagion, the holy place] was not yet made manifest, while as
the first tabernacle was yet standing.” (Heb. 9:8). “This signifying” (Heb. 9:8) is commentary on, not only the
immediately preceding verse 7, but the
whole preceding seven verses that deal with the earthly holy places—the
Holy Place and the Most Holy Place. The whole sanctuary was the subject of Hebrews
8-10; and the whole sanctuary was “the example and shadow of heavenly things,
as Moses was admonished of God when he was about to make the tabernacle [skene,
“sanctuary”, (not hagia hagion)]: for, See, saith He,
that thou make all things according to the pattern shewed to thee in the mount.”
(Heb. 8:5).
The phrase, “This signifying” (Heb. 9:8), referring to the heavenly
“holiest of all” (Heb. 9:8), included both “tabernacle[s]” under investigation
by the WoH (Heb. 9:2,3). The phrase, “the holiest of all” (Heb. 9:8), gives the
impression that only the heavenly Most Holy Place is the focus of Heb. 9:8 and
of Hebrews chapter 9 in general, when in reality the whole sanctuary is the subject matter of the verses preceding verse
8. The whole sanctuary is the object referred to later, throughout Hebrews 9
and 10, in order to amplify the previous thought of verse 8, as the rest of the
chapter describes the workings in the holy place and even the courtyard, speaking
of the “gifts and sacrifices” (Heb. 9:9). Additionally, “meats and drinks, and
divers washings, and carnal ordinances” (Heb. 9:10) dealt with the holy place
and court.
Clearly, the Most Holy Place is not the sole focus in verse
eight, with regard to “the holiest of all [ton hagion,
the holy place]” (Heb. 9:8). In Hebrews 9:8, the WoH decoded the anti-typical
ministry with the Greek hagion, relating to both holy and
most holy ministries of the whole sanctuary, rather than specifically using the
terminology hagia hagion, meaning solely the “Holy of holies”. This, no
doubt, keyed the original Greek reading Jews to distinguish between the two
nouns and to comprehend a plural heavenly ministry and office for Christ to
administer upon His ascension; and it should key us into His plural ministry,
as well. By consistently using, without exception, the general word, hagion (holy place, singular) or
hagia (holy places, plural), and
never once using the specific term hagia hagion (most holy place), the WoH seems to expect the readers to
naturally refer to the typical earthly sanctuary’s first compartment and then
to follow through in the inner Most Holy compartment, in order to understand
the work of Christ in the heavenly places. Thus, the WoH relies on their
knowledge of sanctuary information found in the Torah, with its two
compartments and its daily and annual ministries, their lack of knowledge of
which he mourned.
“Of whom we have many things to say, and hard to be uttered,
seeing ye are dull of hearing. For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first principles of the
oracles of God; and are become such as have need of milk, and not of strong
meat. For every one that useth milk is unskilful in the word of righteousness:
for he is a babe. Therefore leaving the principles of the doctrine of Christ,
let us go on unto perfection; not laying again the foundation of repentance from
dead works, and of faith toward God, Of the doctrine of baptisms, and of laying
on of hands, and of resurrection of the dead, and of eternal judgment. And this
will we do, if God permit.” (Heb. 5:11-6:3).
It was the whole
sanctuary, a two compartment heavenly
sanctuary, which could not be made manifest while the earthly system was in
place and getting all the attention. After Christ was “parted from them, and
carried up into heaven” (Lk. 24:51) and “sat on the right hand of God” (Mk.
16:19), the apostles “returned to Jerusalem with great joy: and were continually in the temple, praising and
blessing God.” (Lk. 24:52,53). It was the “true tabernacle, which the Lord
pitched, and not man” (Heb. 8:2), that could not dawn on any mind until the
need for a temple arose at the loss of Herod’s temple, when Rome destroyed it. “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). “When ye shall see Jerusalem compassed with
armies, then know that the desolation thereof is nigh. Then let them which are
in Judaea flee to the mountains; and let them which are in the midst of it
depart out; and let not them that are in the countries enter thereinto.” (Lk.
21:20,21).
But, “the time of reformation” (Heb. 9:10) having come at
the full rejection of the Messiah by the Jewish nation, and the dispersion of
the Jews and the destruction of the temple being imminent (Dan. 9:27), the
heavenly sanctuary was now unveiled to the church, and they must walk and
worship by faith and not by sight, more so than they previously had to do.
As “the holiest of all” (Heb. 9:8) outshone the earthly
tabernacle (Eze. 1), so the heavenly Minister in every respect outshines the earthly
priests (Heb. 8:6), “Christ being come an High Priest of good things to come,
by a greater and more perfect tabernacle, not made with hands.” (Heb. 9:11).
He entered once
into the holy place (Heb. 9:12) (hagion, “sanctuary”, “the holy [place]”).
To correctly understand this phrase, “by His own blood He entered in once into the holy place” (Heb. 9:12), we
must connect the daily aspects of the typical sanctuary to the annual which is
described in verse 7: “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” (Heb. 9:7). The
two “once” events can encompass both the earthly Day of Atonement ceremony in
the Most Holy Place and Christ’s “once” entering into the Heavenly Holy Place, only if the Holy Place is “heaven itself” (Heb.
9:24); in which case, they would include both
of Christ’s ministries in the heavenly Holy Place and Most Holy Place. Mistakenly
connecting the two “once” events into one may be why King James’ theologians
incorrectly used the phrase “holiest of all” in Heb. 9:8 when translating hagion
(“holy place”) in that verse, even though the WoH was obviously not speaking of
the Most Holy place, “the Holiest of all” (Heb. 9:3), which is the Greek hagia
hagion.
The whole
sanctuary in heaven became apparent, as it was the whole heavenly ministry that
Christ had begun upon His ascension, when He was “set on the right hand of the
throne of the Majesty in the heavens” (Heb. 8:1) “to offer gifts and sacrifices”
(Heb. 8:3) peace offerings and sin offerings in the Holy Place of the sanctuary.
His ministry would begin in the Holy Place and, at the fulfillment of that
ministry, move to the Most Holy ministry.
In Hebrews 8 verses 3 and 4, mention is made of the blended priest/high
priest performing gifts and sacrifices. The author of Hebrews does a lot of conglomerating
of the titles of priest and high priest, using the titles of the two offices
interchangeably; and here he lumps together both priest and high priest to
explain the ministry of the earthly system, as if to communicate that Christ’s
work in the whole heavenly sanctuary, “the holy place” (Heb. 9:12), “heaven
itself” (Heb. 9:24), must ultimately encompass both priestly and high priestly services. The animals mentioned for
the ceremonies reveal more than Day of Atonement sacrifices of “bulls and of
goats” (Heb. 9:13), but also mentioning “the ashes of an heifer” (Heb. 9:13)
for “sprinkling the unclean” (Heb. 9:13) leper, for his “purifying of the flesh”
(Heb. 9:13). This, in the Mosaic system, was accomplished neither in the Most
Holy Place, within the second veil, nor even by the High Priest; but, it was
performed by an ordinary priest, in the court, and at random times when the
case came before him (see Numbers 19). Again, this indicates that the WoH, when
treating the heavenly “holiest of all”, hagion, was dealing with more than issues
of the Most Holy Place, the “Holiest of all”, hagia hagion.
Hebrews 9:14, continuing to develop that idea, again speaks
not to a Day of Atonement issue, but to us of our daily cleansing from the
leprosy of sin. “How much more shall the blood of Christ, who through the
eternal Spirit offered Himself without spot to God, purge your conscience from
dead works to serve the living God?” (Heb. 9:14). This is for us a daily
ministration issue because the writer is comparing leprosy to dead service, “twice
dead” (Jude 12) without the abiding Spirit of God, like the wretched leprosy
that needed the typical cleansing. The WoH here is comparing Christ’s heavenly work
to an Old Testament Court and Holy Place work. But, even though it is not a Most
Holy Place issue, it is a heavenly holiest
of all issue because the Holy Spirit is involved. Nevertheless, Christ’s
heavenly work Paul said was a foretaste and not His final redemption. “In whom
ye also trusted, after that ye heard the word of truth, the gospel of your
salvation: in whom also after that ye believed, ye were sealed with that holy
Spirit of promise, which is the earnest
of our inheritance until the
redemption of the purchased possession, unto the praise of His glory.” (Eph.
1:13,14). Thus, the new covenant, the “new testament” was the atonement for the
“first testament”, the “dead works” of the whole old covenant Earth overrun by
the multitudinous forms of Baal and Ashtoreth worship, a world “superstitious”
in “the times of this ignorance” (Acts 17:22,30).
“For this cause He is the mediator of the new testament,
that by means of death, for the redemption of the transgressions that were
under the first testament, they which are called might receive the promise of
eternal inheritance.” (Heb. 9:15). This new “new testament”, “new covenant”
(Heb. 8:13), “the atonement” (Rom 5:11), is the true “redemption” (Heb. 9:15)
and the “promise of eternal inheritance” (Heb. 9:15). Thus, Hebrews 9:15 gives
a sense of the Most Holy Place cleansing of the sanctuary. We will come back to
this later.
The “blood of goats and calves” (Heb. 9:12) is another
evidence that Hebrews 9 is not referring to the Most Holy Place of the Day of
Atonement, but to the Mosaic system dedication. “For when Moses had spoken every
precept to all the people according to the law, he took the blood of calves and
of goats, with water, and scarlet wool, and hyssop, and sprinkled both the
book, and all the people” (Heb. 9:19).
By this, I’m not trying to confuse the arguments of Christ’s
ascending into the Most Holy Place, but to show that we simply cannot assume
that Hebrews chapter 9 is proving that Jesus went immediately to accomplish the
Day of Atonement cleansing, and also that the “hope we have as an anchor of the
soul, both sure and stedfast, and which entereth into that within the veil”
(Heb. 6:19) need not mean that Jesus
entered within the “second veil”
(Heb. 9:3) to accomplish “the atonement” (Rom. 5:11). The atonement to the
individual, related above in Hebrews 9:13, was performed by the common priests
and equated to a work that Jesus, who though our High Priest, would accomplish “within
the veil” (Heb. 6:19) of the entire heavenly tabernacle, at His ascension.
Moses used that very phrase in regard to the work of the priests and High
Priest within the whole sanctuary. “Therefore thou and thy sons with thee shall
keep your priest’s office for every thing of the altar, and within the vail; and ye shall serve.”
(Num. 18:7). Here “within the vail” referred to only the Holy Place ministry,
Aaron’s sons never having entered the veil of the Most Holy. And, the phrase, “who
have fled for refuge …within the veil” (Heb. 6:18,19) alludes to the account of
Joab fleeing the sword of Solomon. He entered within the first veil, but not
the second. (1Ki. 2:28). Even “hallowed” (Ex. 29:21) Aaron was not to enter
within the second veil except on the 10th day of the 7th month, to cleanse of
the sanctuary. “And the LORD said unto Moses, Speak unto Aaron thy brother,
that he come not at all times into the holy place within the vail before the
mercy seat, which is upon the ark; that he die not: for I will appear in the
cloud upon the mercy seat.” (Lev. 16:2).
Jesus’ work within the “holy place[s]” (Heb. 9:12) [ta
hagia, “the heavenlies”, both heavenly “holy places”, the holiest of
all, or simply “heaven” (Heb. 9:24)] entailed more than Aaron’s work within the
earthly second veil. Christ’s death did the work that “purified” (Heb. 9:23) and
ordained “the heavens” (Heb. 9:23) and “the heavenly things” (Heb. 9:23) with
the “better” (Heb. 9:23) self-sacrifice of His body and soul. He kept His body
and spirit as a constant living sacrifice, ready at His Father’s word to lay
them down, along with His spotless union with His Father, a close connection never
once broken, except for that fateful day on Calvary. Many things did Christ’s
death accomplish for His heavenly work of our salvation—our reconciliation to
God, our daily sanctification, and ultimately our preparation for His return in
power and glory, “the great day of His wrath” (Rev. 6:17).
Neither must the following passage relate to only a most
holy place experience, since the words, “the holiest” (Heb. 10:19), are again the
Greek ta hagia, “holy places”. WoH’s general use again of hagia
means that the veil in this verse must be the door of the whole heavenly
sanctuary. “Having therefore, brethren, boldness to enter into the holiest, ta hagia [“a greater and
more perfect tabernacle” (Heb. 9:11)] by the blood of Jesus, by a new and
living way, which He hath consecrated for us, through the veil, that is to say,
His flesh.” (Heb. 10:19,20). “His flesh” meant the access to the whole heavenly
sanctuary. “Jesus answered and said unto them, Destroy this temple, and in
three days I will raise it up.… But He spake of the temple of His body.” (Jn.
2:19,21). “And speak unto him, saying, Thus speaketh the LORD of hosts, saying,
Behold the Man whose name is The BRANCH; and He shall grow up out of His place,
and He shall build the temple of the LORD: even He shall build the temple of
the LORD; and He shall bear the glory, and shall sit and rule upon His throne;
and He shall be a priest upon His throne: and the counsel of peace shall be
between them both.” (Zech. 6:12,13). We may enter into the Holy Place and bow
before the throne of grace where Aaron and his sons served before the Lord. “In
the tabernacle of the congregation without the vail, which is before the
testimony, Aaron and his sons shall order it from evening to morning before the
LORD.” (Ex. 27:21).
This boldness to enter through the veil of the heavenly
sanctuary comes from the “hope we have as an anchor of the soul, both sure and
stedfast,… which entereth into that within the veil” (Heb. 6:19) in “the
heavens” (Heb. 8:1). Yet, that hope and boldness and “importunity” (Lk. 11:8) to
approach our God, who has proven His love and willingness to accept us on those
terms, does not yet take us into the Most Holy Place. We go by faith with Him into
the first veil of the “holiest of all” (Heb. 9:8) [G39 ton hagion, “the holy place”], “heaven itself” (Heb. 9:24) (Lev.
16:2) and cling to the altar of incense which is “most holy” [qodesh
qodashim] and whoever touches “the altar shall be holy” (Ex. 29:37) that
is, “must be holy”. Even though the cleansing of the heavenly sanctuary began
in 1844 the cleansing is not yet completed, as it should have already been. There
has been a delay of the final cleansing, as seen from Rev. 10:6, “And sware by Him
that liveth for ever and ever, who created heaven, and the things that therein
are, and the earth, and the things that therein are, and the sea, and the
things which are therein, that there should be [delay] no longer.”
Not until we begin this final phase of the investigative
judgment, that is, the shaking, the Latter Rain of the Holy Spirit, and the
Loud Cry, will we fully enter into the second veil with Jesus with a boldness we
receive from Him; we will follow Him “whithersoever He goeth” (Rev. 14:4). We
will then, by faith, “[ascend] up to heaven in a cloud” (Rev 11:12), and “sit
together in heavenly places in Christ Jesus” (Eph 2:6) as the church did while
the apostles lived. Then we’ll be prepared for the great time of trouble, Jacob’s
trouble, and the day of Christ’s appearing. Then our soul temples will be without
spot or wrinkle or any such thing. The church, as the 144,000 and great
multitude which no man can number, will be fully cleansed; and, then the
heavenly sanctuary will be fully cleansed.
Until that final cleansing, the cleansing of the Father’s
heavenly sanctuary is yet a work in progress. But, if we will faithfully follow
the work of Jesus within the first veil, coming under the power of His gospel from
the Early Rain of the Holy Spirit, yet seeking to be sealed, to enter the
second veil and to receive the Latter Rain of the Holy Spirit, then we will receive
the great Latter Rains and be preparing for the great time of trouble that is just
about to surprise the world. “They that dwell on the earth shall wonder, whose
names were not written in the book of life from the foundation of the world,
when they behold the beast that was, and is not, and yet is.” (Rev. 17:8). We
will have held fast salvation and “the beginning of our confidence stedfast
unto the end.” (Heb. 3:14). Our names will be retained in the book of life, so
that we will not be surprised.
As we said earlier, Hebrews 9:15 is interesting. It seems to
refer to Jesus’ ascension to commence the preliminaries to cleanse the
sanctuary. “And for this cause He is the mediator of the new testament, that by
means of death, for the redemption of the
transgressions that were under the first testament, they which are called
might receive the promise of eternal inheritance.” (Heb. 9:15). “The redemption
of the transgressions….” This is significant. It sounds like the warning to Israel
through the Messianic 70 week prophecy.
“Seventy weeks are determined upon thy people and upon thy
holy city, to finish the transgression, and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteousness, and to
seal up the vision and prophecy, and to anoint the most Holy [place] [qodesh
qodashim].” (Dan. 9:24). Notice this prophecy’s parallels to Hebrews
9:15. “To finish the transgression…to make reconciliation for iniquity” sounds
very much like “the redemption of the transgressions that were under the first
testament”. “To bring in everlasting righteousness” sounds like “they which are
called might receive the promise of eternal inheritance”; and, “to anoint the
most Holy” sounds like, “Almost all things are by the law purged with blood;
and without shedding of blood is no remission. It was therefore necessary that
the patterns of things in the heavens should be purified with these; but the
heavenly things themselves with better sacrifices than these.” (Heb. 9:22,23).
But, the message from Dan. 9:24 does not address a cleansing
of the sanctuary. We previously showed that the term, qodesh qodashim, “most
holy” or “holiest of all” was general language to the holiness characterizing
anything associated to the sanctuary. Christ’s anointing the most holy need not
mean “Holiest of all” (Heb. 9:3) hagia hagion, the term the WoH used when he describes
the Most Holy Place. It can also speak of the “holiest of all” of Heb. 9:8, hagion,
the heavenly sanctuary, the dwelling of divinity, “a greater and more perfect
tabernacle” (Heb. 9:11).
This latter is the more likely interpretation of Dan. 9:24,
since hagion/hagia, “holy place/places”, are the
words used exclusively throughout Hebrews 8 to 10. This assumes that Hebrews 8
to 10 are commentary on the 70 week prophecy of Daniel, which is my opinion.
The WoH defines the first testament as the covenant that
Moses set up. “Whereupon neither the first testament was dedicated without
blood. For when Moses had spoken every precept to all the people according to
the law, he took the blood of calves and of goats, with water, and scarlet
wool, and hyssop, and sprinkled both the book, and all the people, Saying, This
is the blood of the testament which God hath enjoined unto you.” (Heb. 9:18-20).
It is “that first covenant” (Heb. 8:7), which did not possess the “established”
“better promises” (Heb. 8:6) of a “more excellent ministry” and the “better
covenant” (Heb. 8:6), the “new covenant” (Heb. 8:13). Therefore, the first
covenant was faulty or limited, compared with the “the second”, which God
“sought” (Heb. 8:7). “Because of transgressions” (Gal. 3:19), the Mosaic
testament was “added” (Gal. 3:19). The Israelites coming out of Egypt needed
the strong force and structure of the moral law, and the sacrificial system of
the ceremonial law, woven into every aspect of life. Yet, faith was still
lacking, and the unbelief they demonstrated, in spite of the “glorious” “old
testament” (2Cor. 3:11,14), never allowed the Lord’s expectation of them to manifest.
His desire for the nation was seen in a remnant, Moses and David, Sampson and
Samuel, Caleb and Joshua, Gideon and Jephthah, John the Baptist and “Simeon…just
and devout, waiting for the consolation of Israel” (Lk. 2:25), and many others;
but, by far the vast majority, like King Saul, never felt attracted to the
salvation and the rest of body, mind, and soul that God wanted to offer Israel, and through them, the
whole world.
But, now that Messiah had offered up His soul, He made
reconciliation between God and man and brought in everlasting righteousness
(Dan. 9:24). He opened heaven to us again and poured out His Eternal Spirit
upon all who responded to His call (Heb. 9:15). Through His Spirit we again can
know God, the living God (Heb. 9:14). He replaced dead works, empty of faith
and love and hope, that are “the strength of sin” (1Cor. 15:56) with
possession of “the promise of eternal inheritance.” (Heb. 9:15). “Adoption”
(Gal. 4:5) into “the whole family in heaven” (Eph. 3:15) gives us access to “heavenly
places in Christ Jesus.” (Eph. 2:6). “Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spiritual blessings in heavenly
places in Christ.” (Eph. 1:3). We “[are]…enlightened, and have tasted of the
heavenly gift, and [are] made partakers of the Holy Ghost” (Heb. 6:4), having tasted
the good word of God, and the powers of the world to come.” (Heb. 6:5). We have
a living connection through the faith God gives us, and the freedom of constant
communion. We are loved, and therefore “hope”, “which we have as an anchor of
the soul, both sure and stedfast, and which entereth into that within the veil”
(Heb. 6:19) of the heavenly ta hagia, where our Lord has given
to us to flee “for refuge to lay hold upon the hope set before us” (Heb. 6:18).
We have “an High Priest…who is holy, harmless, undefiled, separate from
sinners, and made higher than the heavens” (Heb. 7:26), “wherefore He is able
also to save them to the uttermost that come unto God by Him, seeing He ever
liveth to make intercession for them.” (Heb. 7:25).
“But as many as received Him, to them gave He power to
become the sons of God, even to them that believe on His name: which were born,
not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
(Jn. 1:12,13). Through the divine “powers of the world to come” (Heb. 6:5;), we
receive His willpower to overcome sin; “not by might, nor by power, but by My
spirit, saith the LORD of hosts.” (Zech. 4:6). “(For the weapons of our warfare
are not carnal, but mighty through God to the pulling down of strong holds;)
casting down imaginations, and every high thing that exalteth itself against
the knowledge of God, and bringing into captivity every thought to the
obedience of Christ.” (2Cor. 10:4,5).
“By the which will we are sanctified through the offering of
the body of Jesus Christ once for all.” (Heb. 10:10). “Where remission of these
is, there is no more offering for sin.” (Heb. 10:18). “For by one offering He
hath perfected for ever them that are sanctified. Whereof the Holy Ghost also
is a witness to us: for after that He had said before, This is the covenant
that I will make with them after those days, saith the Lord, I will put My laws
into their hearts, and in their minds will I write them; and their sins and
iniquities will I remember no more.” (Heb. 10:14-17). Therefore, we have “no
more conscience of sins” “that are past, through the forbearance of God” (Heb.
10:2;Rom. 3:25). “Being justified freely by His grace through the redemption
that is in Christ Jesus” (Rom. 3:24), “we have peace with God” (Rom. 5:1).
“Jesus…is our peace” (Eph. 2:13,14); and thus, “God hath…given us the spirit…of
power, and of love, and of a sound mind.” (2Tim. 1:7).
“Having therefore, brethren, boldness to enter into the
holiest by the blood of Jesus, by a new and living way, which He hath
consecrated for us, through the veil, that is to say, His flesh”—His poured out
spirit and His broken body hanging on the tree—“and having an High Priest over
the house of God; let us draw near with a true heart in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our bodies
washed with pure water.” (Heb. 10:19-22). Abiding in the family of heaven
through the cross of Christ, and His words aiding in us, we may ask what we will
and He will do it for us. (Jn. 15:7; Rev. 11:6). “Faithful is He that calleth
you, who also will do it.” (1Thess. 5:24).
“How much more shall the blood of Christ, who through the
eternal Spirit offered Himself without spot to God, purge your conscience from
dead works to serve the living God? And for this cause He is the mediator of
the new testament, that by means of death, for the redemption of the
transgressions that were under the first testament, they which are called might
receive the promise of eternal inheritance.” (Heb. 9:14,15). This is the
salvation that Jesus “Messiah the Prince” (Dan 9:25) gave us when He anointed
the heavenly sanctuary, qodesh qodashim, ta
hagia, by His blood; this is Jesus’
Early Rain work which we must possess if we are to take part in the Latter Rain
when He concludes His Most Holy ministry that began in 1844.
This holy work of Christ Satan sought to destroy. “Yea, he
magnified himself even to the Prince of the host, and by him the daily
sacrifice was taken away, and the place of His sanctuary was cast down.” (Dan.
8:11). Messiah “sealed up” the vision and prophecy, and “anointed” the most
Holy. (Dan. 9:24). That is, the vision of Daniel 8 and its longest biblical
prophecy of 2,300 years until the sanctuary would be cleansed (Dan. 8:14), was
sealed or confirmed, established, inaugurated, by Christ offering up to His
Father the demonstration and example of perfect self-sacrifice, perfect
obedience. The sacrifice of Jesus established the sanctuary cleansing during
the end of time investigative judgment; His death authorized the closing of
probation and the end of sin. Because He, as “the Son of man”, on the cross suffered
the judgment of the whole world, God “hath given Him authority to execute
judgment.” (Jn. 5:27).
His death anointed the most Holy, qodesh qodashim, which we previously showed means
simply “heaven itself” (Heb. 9:24), the “greater and more perfect tabernacle”
(Heb. 9:11). His death also anointed “the heavenly things” (Heb. 9:23) of the
sanctuary in heaven. It was to Daniel 9:24’s “anoint the Most holy” that the
WoH must have referred when he wrote of Christ’s death “ordaining” (Heb. 9:6)
or dedicating the holy places in heaven, “Whereupon neither the first testament
was dedicated without blood.” (Heb. 9:18). Jesus did not cleanse the Most Holy
Place of the heavenly tabernacle by His self-sacrifice; rather, the offering up
of Himself anointed or prepared the whole heavenly sanctuary for the
dispensation of the Holy Spirit, and looking forward to that complete purging
which would come later. “Because He hath poured out His soul unto death” (Isa.
53:12), His offering ratified the 2300 year prophecy to finally cleanse His
heavenly tabernacle of all sin upon the lapse of the remaining part of the
vision, 1810 years after ascending to begin His work in heaven (Dan. 8:14).
“It was therefore necessary that the patterns of things in
the heavens should be purified with these [animal burnt offerings]; but the
heavenly things themselves with better sacrifices than these” (Heb. 9:23)—purified
by Jesus’ expiring “soul and body in hell.” (Matt. 10:28). “The wrath of God
abideth on Him.” (Jn. 3:36). He bore our eternal death in judgment, and “the
chastisement of our peace was upon Him.” (Isa. 53:5). “For God so loved the
world, that He gave His only begotten Son, that whosoever believeth in Him
should not perish, but have everlasting life.” (Jn. 3:16). “Christ, who through
the eternal Spirit offered Himself without spot to God” (Heb. 9:14), took our
place in judgment day, “for the redemption of the transgressions that were
under the first testament, [which we are under today if we don’t possess the
“powers of the world to come” to bring “into captivity every thought to the
obedience of Christ”], they which are called might receive the promise of
eternal inheritance.” (Heb. 9:15).
“Now once in the end of the world hath He appeared to put
away sin by the sacrifice of Himself. And as it is appointed unto men once to
die, but after this the judgment: so Christ was once offered to bear the sins
of many; and unto them that look for Him shall He appear the second time
without sin unto salvation.” (Heb. 9:26-28).
Paul, writing to the Christians at Colosse, wrote, “Even the
mystery which hath been hid from ages and from generations, but now is made
manifest to His saints.” (Col. 1:26). A triumph, mingled with dread for our
sake, rang out after Christ ascended and fought Satan, “Therefore rejoice, ye
heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of
the sea! for the devil is come down unto you, having great wrath, because he
knoweth that he hath but a short time.” (Rev. 12:12). “Now once in the end of
the world….” The WoH was not saying that his day was the very end of the world.
It was the “consummation of the ages,” or, the end of the ages. Nevertheless,
he did not account for how long the end would continue. One thing is sure, it has
continued a long time. We see in Revelation the time taking longer than was
wanted by many who lived in the Dark Ages. “And they cried with a loud voice,
saying, How long, O Lord, holy and true, dost Thou not judge and avenge our
blood on them that dwell on the earth?” (Rev. 6:10).
Not until much later do we see the end of the final age just
before the seventh trumpet sounds. “And sware by Him that liveth for ever and
ever, who created heaven, and the things that therein are, and the earth, and
the things that therein are, and the sea, and the things which are therein,
that there should be time no longer: but in the days of the voice of the
seventh angel, when he shall begin to sound, the mystery of God should be
finished, as He hath declared to His servants the prophets.” (Rev. 10:6,7).
Is this world of sin and sorrow our “eternal inheritance”?
Being able to enter within the veil for the victory over sin is excellent and
powerful, for which Christ’s death has made provision. It brings us to
justification, and we receive the Spirit of God and taste “the powers of the
world to come” (Heb. 6:5); but, the blessed hope is to be given a permanent
separation from evil by our sin’s eternal extermination. A world without sin is the
better eternal inheritance; and that
only comes through the work to prepare His people for judgment day, the work of
the Most Holy Place, the epitome of Christ’s salvation.
It may seem extremely long by the human’s short
comprehension of time, but the completion of the end of the ages will come. “Beloved,
be not ignorant of this one thing, that one day is with the Lord as a thousand
years, and a thousand years as one day. The Lord is not slack concerning His
promise, as some men count slackness; but is longsuffering to us-ward, not
willing that any should perish, but that all should come to repentance. But the
day of the Lord will come.” (2Pet. 3:8-10). “According to His good pleasure which He hath
purposed in Himself,” our Father has His reasons for taking so long for “the
mystery of His will” (Eph. 1:9). The extended
period is for our benefit and for His honor, for the playing out of Satan’s 1,260
year papal supremacy and his final delusion during the 7 trumpets.
“And as it is appointed unto men once to die, but after this
the judgment: so Christ was once offered to bear the sins of many; and unto
them that look for Him shall He appear the second time without sin unto
salvation.” (Heb. 9:7,28). The ministry of Jesus in the better and more perfect
tabernacle of His heavenly home was to encompass both ministrations of the
daily, Holy Place mediation, and the final Most Holy intercession, “the judgment”,
at the end of the last age.
That Most Holy cleansing of the sanctuary requires of us
affliction of soul (Lev. 23:27-32) to receive the Latter Rain, not the celebration (Ex. 32:2-6;Num.25:1-3)
which we see happening in all of the fallen
churches, as if they have already receive the Latter Rain. “For from the least of them
even unto the greatest of them every one is given to covetousness; and from the
prophet even unto the priest every one dealeth falsely. They have healed also
the hurt of the daughter of My people slightly, saying, Peace, peace; when
there is no peace.” (Jer. 6:13,14).
“I [will] cause to cease…the voice of mirth, and the voice
of gladness, the voice of the bridegroom, and the voice of the bride: for the
land shall be desolate.” (Jer. 7:34).
“Thus saith the LORD
concerning the prophets that make My people err, that bite with their teeth,
and cry, Peace; and He that putteth not into their mouths, they even prepare
war against Him. Therefore night shall be unto you, that ye shall not have a
vision; and it shall be dark unto you, that ye shall not divine; and the sun
shall go down over the prophets, and the day shall be dark over them.” (Mic.
3:5,6).
“Is not My word like as a fire? saith the LORD; and like a
hammer that breaketh the rock in pieces?” (Jer. 23:29).
Dr. Ford’s theology, that there is no investigative judgment,
has attacked the foundation of the Advent movement. His big miscalculation of
theology concerning the “holiest of all” and hagion/hagia
has led many Adventists to flock to the evangelical’s methods, where he has
also gone. We are seeing the anti-type of Baal-Peor at the borders of the
heavenly Canaan. But, the 144,000 will not be defiled with these false worship,
emotion-only, sensational services being doled out by the Great Whore (see Rev. 14:4). There is
nothing redemptive about those churches’ practices. “Ye shall know them by their fruits.” (Matt.
7:16).
“For, behold, the darkness shall cover the earth, and gross
darkness the people: but the LORD shall arise upon thee, and His glory shall be
seen upon thee. And the Gentiles shall come to thy light, and kings to the
brightness of thy rising.” (Isa. 60:2,3).
The Most Holy Place work is a work of judgment. It is time
to fear before God. “Let us therefore fear, lest, a promise being left us of
entering into His rest, any of you should seem to come short of it.” (Heb.
4:1). Are the followers of Dr. Ford really surrendered to the Law of God? Have
they finished wrestling with God’s guilt and shame and all-powerful authority
to command them? Have they come to a God-given importunity before the Spirit of
Prophecy―which is “like a hammer that breaketh the rock in pieces”―and the
deathly need of a Savior and Friend? Is the Spirit of Christ a constant, “eternal”
wonderful counselor to them? Have they entered into His rest, or have they come
short of it?
This is a pertinent question because it involves the issue
of all time, the imitation peace that Satan offers through the one false
religion—the religion that avoids the hard language of God’s Law, so that the
conscience doesn’t have to strive for surrender to God’s infinite righteousness,
and come to Him in genuine, whole-hearted faith for His mercy. Lawlessness is the essence of
spiritualism and service to Satan. Are the professors of truth truly at peace
with God through surrender to the Law and justification via their schoolmaster
and Law-giver? Or, have they bailed out of the Advent movement and the high
standard of the Spirit of Prophecy, “zealously affect[ing] you” (Gal 4:17), all
the while “inwardly they are ravening wolves” (Matt. 7:15)? Have they fallen on
the Stone and been broken? Have they wrestled with the condemnation of “our
schoolmaster” (Gal. 3:24), God’s Law through Ellen White, until they collapsed
on the Stone, exhausted and humbled and truly sorry for their sin? And, have we?
We shall all be known by our fruits.
“Now the end of the commandment is charity out of a pure
heart, and of a good conscience, and of faith unfeigned: from which some having
swerved have turned aside unto vain jangling; desiring to be teachers of the
law; understanding neither what they say, nor whereof they affirm.” (1Tim.
1:5-7).
To reiterate:
Run through a sieve and winnowed of all the theological
provings, the essence of the gospel message from Hebrews 9 is boiled down to a
handful of promises.
“Christ [is become] an High Priest of good things to come,… (verse
11)
having obtained eternal
redemption for us…. (verse 12)
The blood of Christ, who through the eternal Spirit offered
Himself without spot to God, [shall] purge your conscience from dead works to
serve the living God…. (verse 14)
…that they which are called might receive the promise of
eternal inheritance…. (verse 15)
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.” (verse 28)
For the Greek usages
of the sanctuary compartments I used Interlinear Greek-English New Testament,
by George Ricker Berry.
posted by David | 7:07 AM
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