WHICH ROOM OF THE SANCTUARY DID JESUS ASCEND TO? Before we begin this section I would like to explain that I am indeed a believer in the heavenly sanctuary and the work of Jesus Christ as our High Priest, which is essential to the salvation of man. These things are not questionable to the bible believer. Yet I am certain that the Adventist Doctrine, which teaches that Jesus did not enter the Most Holy Room of the Heavenly Sanctuary until the year 1844 is a dangerous false doctrine that is not based upon the bible. I believe the bible is very clear on the subject of where Jesus Christ ascended; he ascended into the heavens to sit at the right hand of GOD. He is now in the heavenly temple or sanctuary making intercession for his children. To understand this heavenly temple we can simply look at the scale model, which is the earthly sanctuary. The earthly sanctuary consisted of two rooms, the first called the holy place, which contained the lamp stand, the table of shewbread, and the altar of incense. The second which is called the Most Holy Place or the Holiest of All, contained the ark of the covenant (which held the 10 commandments), which had the mercy seat above it, which was overshadowed by two angels. Most will readily agree that the Mercy Seat represents the throne of GOD. Thus if Christ ascended to the right hand of GOD, to appear in his presence for us, then he entered the Most Holy Place. Yet there are those who tell us that Christ did not enter the Most Holy Place at his ascension, but only recently entered there. They tell us the throne was moved into the first compartment until 1844, when it was moved back into the Most Holy Place. The question is dear reader, does the bible support such a doctrine? Let us investigate; the chief point made in the book of Hebrews is the fact that Christ as our High Priest is at the right hand of God’s throne. "Now in the things we are saying, the chief point is this: We have such a high priest, who sat down 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." Hebrews 8:1 (RSV) The next question is, which apartment of the heavenly sanctuary contains the throne of God? Which apartment is the "throne room" of Jehovah? In the Mosaic sanctuary, the pattern of the true tabernacle, the throne of God abode in the second apartment, which is seen in the following verses. "Let them make me a tabernacle that I may dwell among them." Exodus 25:8. "And thou shalt put the mercy seat ABOVE UPON THE ARK, and in the ark thou shalt put the testimony which I shall give thee. And THERE will I meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are UPON THE ARK of the testament, of all things which I will give thee in commandment unto the children of Israel." Exodus 25:21-23. Inasmuch as the Mosaic tabernacle was a shadow of the heavenly sanctuary, it follows that the "throne-room" of God in the heavenly sanctuary is in the second apartment. So what does the SDA do to this undeniable truth? They simply teach that throne was moved to the first room when Christ ascended. Now think dear reader, if GOD’s throne, which was established above the Ark of the Covenant was moved, then the Most Holy Place was left empty, void of all furniture for 1800 years. This is not biblical and this also does violence to the type by putting all the furniture of the heavenly sanctuary in one apartment and leaving the holy of holies empty. Other Adventists have suggested that God left the Ark of the Covenant in the Most Holy Place, as he set in the first room of the sanctuary for 1800 years. This idea brings up several valid questions; which Brother Ballenger posed in his book “Cast out for the cross of Christ” 1909, I will repeat his questions. “1st. If God moved his throne into the first apartment at the ascension of Christ, and left the sacred ark enshrining his law and covered by the mercy seat, did he move the center of salvation away from the law and mercy seat into another apartment? 2nd. Did God minister pardon for eighteen centuries from a throne which was not the mercy seat but which was separated from that mercy seat by a separating veil? 3rd. Did God minister the gospel for eighteen centuries from a seat whose foundation was not his eternal law, from a throne which was divorced from that law by a veil of separation? 4th. Did God pardon sin from another seat than the one which is the habitation of justice and judgment? 5th. If God could minister the gospel for eighteen centuries divorced from the law, why can he not continue to do it; as taught by the No-Law advocates? 6th. Did Christ as High Priest plead his blood for eighteen centuries before a throne whose foundation was not the broken law which demanded the transgressor's blood? 7th. Did Christ minister his blood before a throne where mercy and truth did not meet together, and where righteousness and peace did not kiss each other? Does the reader not see that this doctrine which moves the throne from the holy of holies into the first apartment, divorces God and his Son from the mercy seat and the law, and changes the center of God's government and gospel from the mercy-covered law in the holy of holies to the first apartment which according to the type never contained either law or mercy seat; and that for a period of eighteen hundred years?” (IBID) Where is the THRONE IN THE BOOK OF REVELATION A desperate effort is often made by the SDA Denomination to find scriptural proof that Christ sat upon the throne with his Father in the first apartment of the heavenly sanctuary until 1844. The Scriptures that they use are the following: "And behold there was a throne set in heaven and one sitting upon the throne. . . And there were seven lamps of fire burning before the throne." Revelation 4:2,5. R.V. "And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne." Revelation 8:3 It is argued by those of the SDA Denomination, that inasmuch as the candlestick and the altar of incense were articles of the first apartment of the earthly sanctuary, then John had to be peering into the first compartment of the heavenly sanctuary; and in that first compartment, he saw the throne of GOD! Yet this conclusion isn’t necessary; one may just as consistently argue that since the ark or the typical abode of the throne was always in the second apartment, then the altar and candlestick had to be moved into the second compartment since John saw all three at the same time. Yet both of these explanations are faulty. No doubt the candlestick and altar were in the exact position they occupied in Moses Sanctuary, and the throne was in its exact position also. For the Candle stick and the altar were always considered to abide “Before the ark” or throne. "the golden altar for incense before the ark" (Exodus 40:5). The reader now may ask, how could John see both the throne and the altar at the same time, since there is a veil that separates the two rooms? For the simple reason, when Christ died the veil of the earthly temple was torn into, to symbolize the rending of the heavenly veil; so that the Great High Priest may enter through the veil with his own blood; to appear in the presence of GOD for us. And now dear reader we must not think that the Church of Christ had been separated from the throne of Grace for 1800 years by a thick curtain; but rather WE HAVE FREE ACCESS to the throne, through the person of Christ Jesus. Hebrews 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Hebrews 10:19-23 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; 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. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) DOES HEBREWS TEACH JESUS ENTERED THE SECOND COMPARTMENT The casual reader of the book of Hebrews will quickly see that the writer taught that Christ entered the Most Holy place at his ascension; yet the supporters of the 1844 doctrine tell us that if we look at the ‘Greek’ in the book of Hebrews we will see that he merely entered the first compartment. I would like for you dear friend to see if this is so… Does the Greek support this doctrine, or does it teach that Christ entered the Most Holy Place at his ascension? The first thing we must do is to become familiar with the Greek word Hagia. The greek term ‘hagia’ (ayia or ayiou) which means ‘holy’ can refer to the Sanctuary, or to either one of the individual rooms of the Sanctuary. One must read the context to determine which the word is referring to. Here are all the uses of this word in the book of Hebrews Heb 9:1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary (hagia/ayiou). 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 (Hagia/ayia). Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place (Hagia/ayia), having obtained eternal redemption for us. . Heb 9:24 For Christ is not entered into the holy places (Hagia/ayia) 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 (Hagia/ayia) every year with blood of others; Heb 13:11 The chief priest brings the blood of animals into the holy place (hagia/ayia) as an offering for sin. But the bodies of those animals were burned outside the Israelite camp. Yet there is a ‘plural’ form of this word ‘hagia’, that is used as a plural of majesty in reference to the ‘extremely’ holy things of GOD. The form of this word is ‘ta hagia or ayiwv’. It is the name that was given specifically to the inner compartment of the sanctuary, since it is called the “Most holy place”. It is used in the following places. Hebrews 9:7-8 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all (Ta hagia/ayiwv) was not yet made manifest, while as the first tabernacle was yet standing: Hebrews 9:3 And after the second veil, the tabernacle which is called the Holiest of all (Ta hagion/ayiwv); *NOTE: The term Holiest of All is translated from two Greek words “hagia Tahagia” which literally reads holy of holies. Some people take the fact that this is the only place in the book of Hebrews this phrase is used and they try to teach people that this is the only reference in the whole book of Hebrews to the Second Compartment, this is poor reasoning, There were two popular names for the second compartment among the Jews “the Holy of Holies” and “The Most Holy”, either phrase is in reference to the second apartment. The 1844 Advocate’s explanation is similar to saying, “Because Jesus called himself “The Son of GOD”, when he said, “The Son of Man” he was referring to someone else”. This is not reasonable. Hebrews 10:19-20 Having therefore, brethren, boldness to enter into the holiest (Ta-hagion/ayiwv) 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; This is also backed by the Septuagint, which used ‘ta-hagia’ repeatedly in the Old Testament to refer to the inner Sanctuary, or the Most Holy Place (see Exodus 26:33-34, 1st Kings 8:6,8) This is also proven by the fact that all three of these New Testament references for “ta-hagion/ayiwv” are clearly in reference to the Most Holy Place. Hebrews Nine verse three being the most clearest for it tells us that it exists ‘after the second veil’ Hebrews 9:7-8 also MUST refer to the Most holy place for it is contrasting the continual sacrifices of the common priests with the special yearly work of the High Priest, which he did alone once every year. As we know this as with most of chapter nine of Hebrews is speaking of the Jewish Feast Yom-kipper or the Day of Atonement; which was the ONLY time the High Priest would enter the Most Holy Place. Hebrews 10:19-20 is also plainly in reference to the Most Holy Place; for it is ‘through the veil’ which represented the flesh of Jesus Christ. When Jesus’ flesh was torn in death, the veil of the most holy place was torn into. And the veil of the temple was rent in twain from the top to the bottom. Mark 15:38 This is agreed upon by all bible commentaries; yet we will quote only a few. “When the loud cry, "It is finished," came from the lips of Christ the priests were officiating in the Temple… With a rending noise the inner veil of the Temple is torn from top to bottom by an unseen hand, throwing open to the gaze of the multitude a place once filled with the presence of God. In this place the Shekinah had dwelt. (The Desire of Ages, pp. 756, 757). “And the veil of the temple was rent in two from the top to the bottom. The veil was the heavy curtain which hung between the holy and the most holy places in the sanctuary. By shutting out from the most holy place all persons except the high priest, who alone was permitted to pass through it, and this only once in the year, it signified that the way into the holiest—that is, into heaven—was not yet made manifest while the first tabernacle was standing (#Heb 9:7,8). But the moment that Jesus died, thus making the way manifest, the veil was appropriately rent in twain from top to bottom, disclosing the most holy place to the priests who were at that time offering the evening incense in the holy place. (TFG 731) The term ‘through the veil’ is an old Hebrew idiom that denotes the entrance into the Most Holy Place. Everywhere the terms ‘within the veil’ (See Exodus 26:33, Leviticus 16:2, 12, 15 and Numbers 18:7) and ‘without the veil’ is used in scriptures (See Exodus 26:35, 27:21, 40:22, Leviticus 24:3) it refers to the Veil of the Most Holy Place. With this we will attempt to prove our point. In Hebrews 6:19-20, we have the following statement concerning Christ: "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchisedec." This Scripture says plainly that at the time the Hebrew letter was written, Christ had entered "within the veil." Now, to which of the two apartments does this term refer? It will be noticed that the apostle refers to this place "within the veil" as if it were a place perfectly familiar to the readers. He does not stop to define it, but passes on, taking it for granted that the term is familiar to them. As we have seen this familiar term denotes the passage of a High Priest into the Most Holy Place. Yet we have teachers who say Christ did not enter through the veil into the Most Holy Place at his ascension, but rather 1800 years later. How do they explain this clear text? They tell us that “Within the veil” refers to entering the door of the first compartment. The only Scripture in all the Bible that is used to prove that the term "within the veil" refers to the first apartment, or within the curtain which formed the door of the tabernacle, is the Scripture found in Hebrews 9:3. Paul, here, in describing the Mosaic temple says: "And after the second veil, the tabernacle which is called the holiest of all." These teachers tell us that the first compartment also had a veil, and it is into this veil that Christ entered, because Paul did not explain that Christ had entered into the ‘second veil’. But my dear readers, Paul did not state that Christ entered into the “First Veil” either. Paul did not attempt to explain ‘which veil’ for the term ‘within the veil’ was well known terminology among the Hebrews; and it always referred to the veil of the most holy place. The holy Spirit did not signify the “Second Veil” in Mark 15:38 when referring to the veil of the Most Holy for the same reason. Also please note that the door of the first compartment, though it was made with a veil, is never called ‘the veil’ in the Hebrew scriptures but always the door of the tabernacle (See Exodus 29:4,11,32, 42). Thus the terms “within the veil” and “Through the veil” have but one biblical meaning, and that is entrance into the Most Holy Place. Now again let us examine these verses and see if they do not clearly declare that Christ had entered the Most Holy Place before the letter of the Hebrews was written. Hebrews 9:7-8 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all (Ta hagia/ayiwv) was not yet made manifest, while as the first tabernacle was yet standing: Again we are told that the once a year visit of the High Priest into the Most Holy Place signified that the way to enter into the true holiest place was not yet made. But then Paul explains that Christ made the way. Hebrews 9:11-12 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. Further Paul tells us that through the blood and torn body of Jesus, which is the New and Living way, we can enter, without fear, into the Most Holy Place. Hebrews 10:19 Having therefore, brethren, boldness to enter into the holiest (Ta hagia/ayiwv) 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; And having an high priest over the house of God; Hebrews 6:19-20 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Clearly Christ Jesus entered within the veil, into the Most Holy Place, to the right hand of GOD at his ascension. THEN WHAT DID THE FIRST ROOM OF THE SANCTUARY REPRESENT? Some of you may be asking: “If Christ ascended directly into the Most Holy Place, then what was the purpose of the first compartment? What did it foreshadow?” The First Room of the Sanctuary represented the daily ministration of Christ before the cross; where Christ mediated for the sinner, and the sinner was forgiven, and the sin was credited to Jesus by faith. But though the sin was credited to Jesus, there could be no atonement for that sin, until Jesus paid the price of that sin by his death; which the Day of Atonement represents. The daily work of the priest in the first room of the earthly Sanctuary where the sinner brought their offering and confessed their sins during the year were but a channel of faith through which they acknowledged their sin, and expressed their faith in the coming Lamb of God, who would die to take away their sin. The sin was then symbolically transferred from the sinner to the sanctuary, which represented Jesus receiving credit for the sin in the Heavenly Sanctuary; with the promise that he would one day atone for it. We will now quote A.F Ballenger who has illustrated it this way. ILLUSTRATING THE DISTINCTION. “Let me illustrate the relation which the atonement for the sinner, which was made during the year sustained to the atonement for iniquity which was made on the Day of Atonement. We will say that I am renting a house in Ballymoney, Ireland, from a Mr. Hanna. Let it be supposed that I am unable to pay my rent, and am therefore in distress. I am anxious to leave for America, but Mr. Hanna brings suit against me, and levies upon my goods. In my distress, my friend, Mr. McClelland, steps up and says: "Mr. Hanna, charge the two pounds which Mr. Ballenger owes you, to me. I will pay it on the first of next June. Let Mr. Ballenger go to America." Mr. Hanna, perfectly satisfied with my substitute, transfers my debt from myself to Mr. McClelland, and says to me, "Mr. Ballenger, you are free to go. I hold Mr. McClelland in your stead." Mr. Hanna and I are now one. An atonement has been made for me which has reconciled me to Mr. Hanna, Reader, cannot you see that when Mr. Hanna accepted Mr. McClelland as my substitute in that acceptance an atonement is made for me, I am free from the debt? But the reader will recognize that no atonement has yet been made for the debt. The debt has not been paid. Mr. McClelland, my substitute, has assumed the debt, and Mr. Hanna has accepted him in my place, but he has not yet paid the debt. This payment will not be made until the 1st of June. And so, during the four thousand years, from creation to the cross, the sinner is pardoned but the sin is not atoned for until the day when it is laid upon the Lamb of God. "He hath laid upon him the iniquity of us all." "Behold, the Lamb of God which taketh away the sin of the world." Inasmuch as God forgave the sinner from creation to Calvary, and did not inflict the penalty of the sinner's sin, either on the sinner or his substitute, it follows that God's throne and his sanctuary have assumed the responsibility of man's sin. Thus it was in the sanctuary service during the year. The sinner brought his sin offering, which was merely a channel through which he confessed his sin, and expressed his faith in the death of Christ yet to come. By his faith he was made to realize a oneness with God; but his sin, in type, still defiled the sanctuary until the day of atonement. On this great day, the service was changed. The Lord did not leave the sinner to choose the offering, but he chose the offering himself. He did not permit the sinner to lay his hands upon the head of this goat, for this was not the goat which was a channel for the faith of the repentant, believing sinner; but this goat was the one victim of the year which symbolized, from God's stand-point, his giving his only Son to die to atone for the sins of the world. The offerings during the year symbolized man's accepting, by faith, God's offering for sin; but this one offering on the day of atonement symbolized God's giving his Son to be the sin-offering for the world. And, inasmuch as he, God, laid upon him, Christ, the iniquities of us all, it was not fitting for the sinner to lay his hands upon this, the Lord's goat. By keeping in mind this clear distinction between the purpose of the daily offerings, and the offering on the day of atonement the whole sanctuary system becomes clear and plain. HALTING CHRIST "BEFORE THE VEIL." Mr. Ballenger continues: “When we stop our great High Priest in the first apartment for more than 1800 years, we not only violate the type, which required that the high priest should pass, with the blood of the Lord's goat, immediately into the holy of holies; but, by placing him before the veil for all those centuries, we put him in the position of the priest against whom was charged the accumulated sins of the people, and who was awaiting the death of the day of atonement, whereby he was to unload his burden of sin. But why load up our Savior again with the very same sins with which he was already burdened when he suffered on Calvary's cross? Must he bear the same sins twice? If, after his ascension, he is again laden, in the first apartment, with the sins of the world, will not he have to die again to meet the penalty of these sins? But this is impossible, for the Apostle Paul says in the 6th of Rom.: "Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him: For in that he died, he died unto sin once; but in that he liveth, he liveth unto God." “Christ is no longer the sin-bearer. All the sins he ever will bear, he bore on Calvary's cross. If he were still laden with sin, he would still have to minister before the veil, and he could not enter into the presence of God, and sit down with him on his throne. It was not until he had purged our sins in his death, that he was allowed to pass into the presence of God, and sit down on his throne. "When he had by himself purged our sins, sat down on the right hand of the Majesty on high." Heb. 1:3. "But this man, after he had offered one sacrifice for sins forever, sat down at the right hand of God." Heb. 10:12. “But the objection may be raised: When the sinner sins today, and confesses his sin, does not Jesus Christ load that sin upon himself? God forbid. That sin was already borne by him on the cross of Calvary, and all he needs to do is to raise that pierced hand, and plead that he has already borne that sin to Calvary, and paid its debt in his death. If he again loads himself up with sin, then he must offer himself again, and if he offers himself again, he must suffer again. "Nor yet that he should offer himself often, as the high priest entereth into the holy place every year, with the blood of others. 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. 9:25-26. “When a crime is committed in a state, the government is responsible for the purging away of that crime; and though the criminal may be already tried and sentenced to death, yet the government has not purged itself of this crime until it has inflicted the penalty of the law on the transgressor. In like manner, so long as God has pardoned the sinner, but has not inflicted the penalty of the sinner's sin upon his Son, the sanctuary in heaven was responsible for the putting away of that sin. So Abel was forgiven and went free, and thousands of years before the debt was paid, he was resting in his grave, God having transferred his sin to his substitute. God was holding Abel for the sin no longer. Yet it was not met in Christ's death until four thousand years later. “Year after year, during these centuries, the sins of men were accumulating in the sanctuary above, and God became responsible for them, and they were charged against his Son. But there came a day of reckoning, when the promise of the Son to pay the debt must be fulfilled. At that time we see Jesus Christ, with the accumulated sins of the centuries, which God had laid upon him, groaning under the load on Calvary, and paying the penalty of the world's sin in his own death. But not only did he suffer under the load of sins of the past, but he suffered for the sins of the future. "But this man, after he had offered one sacrifice for sins for ever, sat down at the right hand of God." Heb. 10:12. And when he hangs dead on Calvary's cross, he is free from sin for he that is dead is freed from sin. Christ raised from the dead, stands in the position of the high priest, when on the day of atonement, he held in his hand the blood of the Lord's goat. “And why, I ask again, should we stop our great High Priest for more than 1800 years in the first apartment of the heavenly sanctuary, there to receive upon himself again the accumulation of sins which he has already borne in his death on Calvary? “And thus, we see that the ministry in the first apartment of the Mosaic sanctuary, was a perfect type of the ministry on behalf of the sinner from creation to the cross, during which time the sins of men were actually accumulating in the heavenly sanctuary. Again the day of atonement in Israel was a perfect type of the actual putting away of sin, on which day the sins of men which had accumulated in the sanctuary were met in type by the blood of the Lord's goat. So on the great day of atonement, God laid upon his Son the iniquity of us all - the accumulated iniquity of the centuries, and the Lamb bore them, and paid their penalty in his death. Nothing is clearer than that the day of atonement began with the death of Christ. The Lord's goat, typifying Christ's death, was slain on the day of atonement; consequently Christ, in order to be the antitype, must himself be slain on the day of atonement.” CAST OUT FOR THE CROSS OF CHRIST by Albion F. Ballenger, 1909 |
Babylon Forsaken Ministries |
"Come out of Her My people" - Jesus Christ JESUS ENTERS THE MOST HOLY |
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