Glory of the Lord in the Sanctuary Episode 2 Introduction Proper.pptx

Glory of the Lord in the
Sanctuary
Episode 2: Introduction Proper

Prayer
To live by the word of God means the surrender to him of
the whole life. There will be felt a continual sense of
need and dependence, a drawing out of the heart after
God. Prayer is a necessity; for it is the life of the soul.
Family prayer, public prayer, have their place; but it is
secret communion with God that sustains the soul-life. It
was in the mount with God that Moses beheld the
pattern of that wonderful building that was to be the
abiding-place of God's glory. It is in the mount with
God,—in the secret place of communion,—that we are to
contemplate his glorious ideal for humanity. Thus we
shall be able so to fashion our character building that to
us may be fulfilled his promise. "I will dwell in them, and
walk in them; and I will be their God, and they shall be
my people RH December 31, 1908, par. 10

Governing Theme
the cleansing of the temple, Jesus was announcing His mission as the Messiah, and
entering upon His work. That temple, erected for the abode of the divine Presence, was
designed to be an object lesson for Israel and for the world. From eternal ages it was
God's purpose that every created being, from the bright and holy seraph to man, should
be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a
temple for God. Darkened and defiled by evil, the heart of man no longer revealed the
glory of the Divine One. But by the incarnation of the Son of God, the purpose of
Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man
becomes again His temple. God designed that the temple at Jerusalem should be a
continual witness to the high destiny open to every soul. But the Jews had not
understood the significance of the building they regarded with so much pride. They did
not yield themselves as holy temples for the Divine Spirit. The courts of the temple at
Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple
of the heart, defiled by the presence of sensual passion and unholy thoughts. In
cleansing the temple from the world's buyers and sellers, Jesus announced His mission
to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish
lusts, the evil habits, that corrupt the soul. "The Lord, whom ye seek, shall suddenly
come to His temple, even the Messenger of the covenant, whom ye delight in: behold,
He shall come, saith the Lord of hosts. But who may abide the day of His coming? and
who shall stand when He appeareth? for He is like a refiner's fire, and like fullers' soap:
and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi,
and purge them as gold and silver." DA 161.1

In the cleansing of the temple, Jesus was announcing His mission as the
Messiah, and entering upon His work. That temple, erected for the abode of
the divine Presence, was designed to be an object lesson for Israel and for the
world. From eternal ages it was God's purpose that every created being, from
the bright and holy seraph to man, should be a temple for the indwelling of
the Creator. Because of sin, humanity ceased to be a temple for God.
Darkened and defiled by evil, the heart of man no longer revealed the glory of
the Divine One. But by the incarnation of the Son of God, the purpose of
Heaven is fulfilled. God dwells in humanity, and through saving grace the heart
of man becomes again His temple. God designed that the temple at Jerusalem
should be a continual witness to the high destiny open to every soul. But the
Jews had not understood the significance of the building they regarded with
so much pride. They did not yield themselves as holy temples for the Divine
Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy
traffic, represented all too truly the temple of the heart, defiled by the
presence of sensual passion and unholy thoughts. In cleansing the temple
from the world's buyers and sellers, Jesus announced His mission to cleanse
the heart from the defilement of sin,—from the earthly desires, the selfish
lusts, the evil habits, that corrupt the soul. "The Lord, whom ye seek, shall
suddenly come to His temple, even the Messenger of the covenant, whom ye
delight in: behold, He shall come, saith the Lord of hosts. But who may abide
the day of His coming? and who shall stand when He appeareth? for He is like
a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of
silver: and He shall purify the sons of Levi, and purge them as gold and silver."
Malachi 3:1-3. DA 161.1

Know ye not that ye are the temple of God, and that the Spirit of
God dwelleth in you? If any man defile the temple of God, him shall
God destroy; for the temple of God is holy, which temple ye are." 1
Corinthians 3:16, 17. No man can of himself cast out the evil throng
that have taken possession of the heart. Only Christ can cleanse the
soul temple. But He will not force an entrance. He comes not into
the heart as to the temple of old; but He says, "Behold, I stand at
the door, and knock: if any man hear My voice, and open the door, I
will come in to him." Revelation 3:20. He will come, not for one day
merely; for He says, "I will dwell in them, and walk in them; ... and
they shall be My people." "He will subdue our iniquities; and Thou
wilt cast all their sins into the depths of the sea." 2 Corinthians
6:16; Micah 7:19. His presence will cleanse and sanctify the soul, so
that it may be a holy temple unto the Lord, and "an habitation of
God through the Spirit." Ephesians 2:21, 22. DA 161.2

DA continued
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile
the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." No man can
of himself cast out the evil throng that have taken possession of the heart. Only Christ can cleanse the
soul-temple. But he will not force an entrance. He comes not into the heart as to the temple of old; but he
says, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in
to him." He will come, not for one day merely; for he says, "I will dwell in them, and walk in them; and ...
they shall be my people." "He will subdue our iniquities; and thou wilt cast all their sins into the depths of
the sea." His presence will cleanse and sanctify the soul, so that it may be a holy temple unto the Lord,
and "an habitation of God through the Spirit."
By this beautiful and impressive figure, God's Word shows the regard he places in our physical organism,
and the responsibility resting upon us to preserve it in the best condition. Our bodies are Christ's
purchased possession, and we are not at liberty to do with them as we please. Man has done this. He has
treated his body as if its laws had no penalty. Through perverted appetite its organs and powers have
become enfeebled, diseased, crippled. And these results which Satan has brought about by his own
specious temptations, he uses to taunt God with. He presents before God the human body that Christ has
purchased as his property; and what an unsightly representation of his Maker man is! Because man has
sinned against his body, and corrupted his ways, God is dishonored.
When men and women are truly converted, they will conscientiously regard the laws of life that God has
established in their being, thus seeking to avoid physical, mental, and moral feebleness. Obedience to
these laws must be made a matter of personal duty. We ourselves must suffer the ills of violated law. We
must answer to God for our habits and practises. Therefore the questions for us is not, "What will the
world say?" but, "How shall I, claiming to be a Christian, treat the habitation God has given me? Shall I
work for my highest temporal and spiritual good by keeping my body as a temple for the indwelling of the
Holy Spirit, or shall I sacrifice myself to the world's ideas and practises RH December 31, 1908, par. 4 - RH
December 31, 1908, par. 6

Recurring Motif in Scripture
a knowledge of God all true knowledge and real development have their source.
Wherever we turn, in the physical, the mental, or the spiritual realm; in whatever
we behold, apart from the blight of sin, this knowledge is revealed. Whatever line
of investigation we pursue, with a sincere purpose to arrive at truth, we are
brought in touch with the unseen, mighty Intelligence that is working in and
through all. The mind of man is brought into communion with the mind of God,
the finite with the Infinite. The effect of such communion on body and mind and
soul is beyond estimate.
In this communion is found the highest education. It is God's own method of
development. "Acquaint now thyself with Him" (Job 22:21), is His message to
mankind. The method outlined in these words was the method followed in the
education of the father of our race. When in the glory of sinless manhood Adam
stood in holy Eden, it was thus that God instructed him.
In order to understand what is comprehended in the work of education, we need
to consider both the nature of man and the purpose of God in creating him. We
need to consider also the change in man's condition through the coming in of a
knowledge of evil, and God's plan for still fulfilling His glorious purpose in the
education of the human race. Ed 14.2 - Ed 14.4

What is the Gospel?
The knowledge of the holy is understanding; "Acquaint now thyself
with Him."
Our ideas of education take too narrow and too low a range. There
is need of a broader scope, a higher aim. True education means
more than the pursual of a certain course of study. It means more
than a preparation for the life that now is. It has to do with the
whole being, and with the whole period of existence possible to
man. It is the harmonious development of the physical, the mental,
and the spiritual powers. It prepares the student for the joy of
service in this world and for the higher joy of wider service in the
world to come.
The source of such an education is brought to view in these words
of Holy Writ, pointing to the Infinite One: In Him "are hid all the
treasures of wisdom." Colossians 2:3. "He hath counsel and
understanding." ed 13.null.null - Ed 13.2

What is the Gospel?
But by disobedience this was forfeited. Through sin the
divine likeness was marred, and well-nigh obliterated.
Man's physical powers were weakened, his mental
capacity was lessened, his spiritual vision dimmed. He
had become subject to death. Yet the race was not left
without hope. By infinite love and mercy the plan of
salvation had been devised, and a life of probation was
granted. To restore in man the image of his Maker, to
bring him back to the perfection in which he was
created, to promote the development of body, mind,
and soul, that the divine purpose in his creation might
be realized—this was to be the work of redemption.
This is the object of education, the great object of life
Ed 15.2

Why the Sanctuary was Built?
This was the method of education that God desired to establish in Israel. But when brought out of Egypt there were among the Israelites few
prepared to be workers together with Him in the training of their children. The parents themselves needed instruction and discipline. Victims of
lifelong slavery, they were ignorant, untrained, degraded. They had little knowledge of God and little faith in Him. They were confused by false
teaching and corrupted by their long contact with heathenism. God desired to lift them to a higher moral level, and to this end He sought to give
them a knowledge of Himself.
In His dealings with the wanderers in the desert, in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, in their peril
from heathen foes, and in the manifestation of His providence for their relief, God was seeking to strengthen their faith by revealing to them the
power that was continually working for their good. And having taught them to trust in His love and power, it was His purpose to set before them, in
the precepts of His law, the standard of character to which, through His grace, He desired them to attain.
Precious were the lessons taught to Israel during their sojourn at Sinai. This was a period of special training for the inheritance of Canaan. And their
surroundings here were favorable for the accomplishing of God's purpose. On the summit of Sinai, overshadowing the plain where the people spread
their tents, rested the pillar of cloud which had been the guide of their journey. A pillar of fire by night, it assured them of the divine protection; and
while they were locked in slumber, the bread of heaven fell gently upon the encampment. On every hand, vast, rugged heights, in their solemn
grandeur, spoke of eternal endurance and majesty. Man was made to feel his ignorance and weakness in the presence of Him who hath "weighed
the mountains in scales, and the hills in a balance." Isaiah 40:12. Here, by the manifestation of His glory, God sought to impress Israel with the
holiness of His character and requirements, and the exceeding guilt of transgression.
But the people were slow to learn the lesson. Accustomed as they had been in Egypt to material representations of the Deity, and these of the most
degrading nature, it was difficult for them to conceive of the existence or the character of the Unseen One. In pity for their weakness, God gave them
a symbol of His presence. "Let them make Me a sanctuary," He said; "that I may dwell among them." Exodus 25:8.
In the building of the sanctuary as a dwelling place for God, Moses was directed to make all things according to the pattern of things in the heavens.
God called him into the mount, and revealed to him the heavenly things, and in their similitude the tabernacle, with all that pertained to it, was
fashioned.
So to Israel, whom He desired to make His dwelling place, He revealed His glorious ideal of character. The pattern was shown them in the mount
when the law was given from Sinai and when God passed by before Moses and proclaimed, "The Lord, The Lord God, merciful and gracious, long-
suffering, and abundant in goodness and truth." Exodus 34:6.
But this ideal they were, in themselves, powerless to attain. The revelation at Sinai could only impress them with their need and helplessness.
Another lesson the tabernacle, through its service of sacrifice, was to teach—the lesson of pardon of sin, and power through the Saviour for
obedience unto life.
Through Christ was to be fulfilled the purpose of which the tabernacle was a symbol—that glorious building, its walls of glistening gold reflecting in
rainbow hues the curtains inwrought with cherubim, the fragrance of ever-burning incense pervading all, the priests robed in spotless white, and in
the deep mystery of the inner place, above the mercy seat, between the figures of the bowed, worshiping angels, the glory of the Holiest. In all, God
desired His people to read His purpose for the human soul. It was the same purpose long afterward set forth by the apostle Paul, speaking by the
Holy Spirit:
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy;
for the temple of God is holy, which temple ye are." Ed 34.1 - Ed 36.3

Elements of the Gospel
“For I am not ashamed of the gospel of Christ: for it is
the power of God unto salvation to every one that
believeth; to the Jew first, and also to the Greek.”
— Romans 1:16 (KJV)
“For the invisible things of him from the creation of the
world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead;
so that they are without excuse:”
— Romans 1:20 (KJV)

Elements of the Gospel
1 Corinthians 1 (KJV)
¯¯¯¯¯¯¯¯¯¯
¹⁸ For the preaching of the cross is to them that
perish foolishness; but unto us which are saved it is
the power of God.
…
²³ But we preach Christ crucified, unto the Jews a
stumblingblock, and unto the Greeks foolishness;
²⁴ But unto them which are called, both Jews and
Greeks, Christ the power of God, and the wisdom of
God.

The Shape of Theology
Biblical Theology
The Definition of Biblical Theology
Representative Definitions
Biblical Theology has been defined in various ways, the definitions of
Lindsay, Vos, Ryrie, and Ladd being representative. In a now dated article
Lindsay wrote, “Biblical Theology seems best defined as the doctrine of
Biblical religion. . . . [The] product of exegetical study, . . . [it is] a systematic
representation of Biblical religion in its primitive form.”2
Vos said, “Biblical
Theology is that branch of Exegetical Theology which deals with the process
of the self-revelation of God deposited in the Bible.”3
Ryrie, obviously
building on Vos’ work, said, “Biblical Theology is that branch of theological
science which deals systematically with the historically conditioned progress
of the self-revelation of God as deposited in the Bible.”4
Ladd has written,
“Biblical Theology is that discipline which sets forth the message of the
books of the Bible in their historical setting . . . . [It] has the task of
expounding the theology found in the Bible in its own historical setting, and
in its own terms, categories, and thought forms.”5
More recently Marshall has

John Calvin, 16th Century
reformer

What is theology?
Definition of
Theology.
Theology is
the science of God and of the relations between God and the
universe.
Though the word
“theology” is sometimes employed in dogmatic writings to
designate that single department of the science which treats of
the divine nature and attributes, prevailing usage, since
Abelard (A. D. 1079-1142) entitled his general treatise
“Theologia
Christiana,”
has included under that term the
whole range of Christian doctrine. Theology, therefore, gives
account, not only of God, but of those relations between God
and the universe in view of which we speak of Creation,
Providence and Redemption.
John the Evangelist is called by the
Fathers “the
theologian,”
because he most fully treats of

What is theology
If the universe were God, theology would be
the only science. Since the universe is but a manifestation of
God and is distinct from God, there are sciences of nature and
of mind. Theology is “the science of the
sciences,”
not in the sense of including all
these sciences, but in the sense of using their results and of
showing their underlying ground; (see Wardlaw, Theology, 1:1,
2). Physical science is not a part of theology. As a mere
physicist, Humboldt did not need to mention the name of God in
his “Cosmos” (but see Cosmos, 2:418, where Humboldt
says: “Psalm 104
presents an image of the whole Cosmos”).
Bishop of Carlisle: “Science
is atheous, and therefore cannot be
atheistic.”
Only when we consider the relations of finite
things to God, does the study of them furnish material for
theology. Anthropology is a part of theology, because man's
nature is the work of God and because God's dealings with man
throw light upon the character of God. God is known through his

The sanctuary as a system of
theology
Biblical Theology occupies a position between Exegesis and
Systematic Theology in the encyclopaedia of theological disciplines.
It differs from Systematic Theology, not in being more Biblical, or
adhering more closely to the truths of the Scriptures, but in that its
principle of organizing the Biblical material is historical rather than
logical. Whereas Systematic Theology takes the Bible as a completed
whole and endeavours to exhibit its total teaching in an orderly,
systematic form, Biblical Theology deals with the material from the
historical standpoint, seeking to exhibit the organic growth or
development of the truths of Special Revelation from the primitive
pre-redemptive Special Revelation given in Eden to the close of the
New Testament canon
G Vos, Biblical theology, 1948

Hermann Bavinck, Reformed
Dogmatic Theology
Mystery is the lifeblood of dogmatics. To be sure, the
term “mystery” (μυστηριον) in Scripture does not
mean an abstract supernatural truth in the Roman
Catholic sense. Yet Scripture is equally far removed
from the idea that believers can grasp the revealed
mysteries in a scientific sense.1 In truth, the
knowledge that God has revealed of himself in
nature and Scripture far surpasses human
imagination and understanding. In that sense it is all
mystery with which the science of dogmatics is
concerned, for it does not deal with finite creatures,
but from beginning to end looks past all creatures
and focuses on the eternal and infinite One himself.

Continued. Page 38
By pursuing this aim, dogmatics does not become a
dry and academic exercise, without practical
usefulness for life. The more it reflects on God, the
knowledge of whom is its only content, the more it
will be moved to adoration and worship. Only if it
never forgets to think and speak about matters
rather than about mere words, only if it remains a
theology of facts and does not degenerate into a
theology of rhetoric, only then is dogmatics as the
scientific description of the knowledge of God also
superlatively fruitful for life. The knowledge of God-
in-Christ, after all, is life itself (Ps. 89:16; Isa. 11:9;
Jer. 31:34; John 17:3). For that reason Augustine

John C Peckham
Indeed, the Sabbath, the state of the dead, and the
second coming
are by no means beliefs unique to Adventism but
they manifest considerable distinctiveness when
understood systematically (that is, as
part and in relation to the wider system of
Adventism). The sanctuary
is a bit more distinctive but also loses its force
if/when isolated from a
system within which it operates and makes sense. In
other words, the

Intro to Sanctuary hermeneutics
John C Peckham
A fully biblical (or what I call, “canonical”) systematic
theology
relative to the sanctuary would inform the “doctrine”
of the sanctuary by all other canonically derived
doctrines and vice versa, allowing
Scripture to inform and, where necessary, reform any
and all theological doctrine in accordance with
Scripture’s own inner logic. This, of
course, requires that any given interpreter(s) self-
critically and intentionally subject their own “logic”

RD
IN CONFIRMATION OF
THE SANCTUARY MESSAGE
By Richard M. Davidson
Seventh .. day Adventist Theological Seminary
Andrews University
For the Seventh-day Adventist pioneers, "the subject
of
the sanctuary was the key which unlocked the
mystery of the
disappointment of 1844. It opened to view a

Pioneers of Adventist and the
sanctuary
No subject has greater claims on the attention of the Advent people than the Sanctuary and 2300 days of Daniel 8. This has
been considered the most important pillar of our faith, and we think that those who will again carefully investigate this
subject, will see that it still remains the main pillar in the faith of those who are waiting for the Lord, and are expecting him
soon ARSH March 17, 1853, page 172.7

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