Glory of the Lord in the Sanctuary Episode 3 Sanctuary Hermeneutics.pptx

Glory of the Lord in the
Sanctuary
Episode 2: Sanctuary Hermeneutics

Christocentricity of Truth
Christ, His character and work, is the center and
circumference of all truth. He is the chain upon
which the jewels of doctrine are linked. In Him is
found the complete system of truth 8LtMs, Lt 63,
1893, par. 19

New Testament Authors use Of OT
In the closing proclamation of the gospel, when special work
is to be done for classes of people hitherto neglected, God
expects His messengers to take particular interest in the
Jewish people whom they find in all parts of the earth. As the
Old Testament Scriptures are blended with the New in an
explanation of Jehovah's eternal purpose, this will be to many
of the Jews as the dawn of a new creation, the resurrection of
the soul. As they see the Christ of the gospel dispensation
portrayed in the pages of the Old Testament Scriptures, and
perceive how clearly the New Testament explains the Old,
their slumbering faculties will be aroused, and they will
recognize Christ as the Saviour of the world. Many will by faith
receive Christ as their Redeemer. To them will be fulfilled the
words, "As many as received Him, to them gave He power to
become the sons of God, even to them that believe on His
name." AA 381.1

Contd
Jesus said of the Old Testament Scriptures,—and how
much more is it true of the New,—"They are they
which testify of me," John 5:39. the Redeemer, him in
whom our hopes of eternal life are centered. Yes, the
whole Bible tells of Christ. From the first record of
creation,—"for without him was not anything made
that was made," John 1:3—to the closing promise,
"Behold I come quickly," we are reading of his works
and listening to his voice. If you would become
acquainted with the Saviour, study the Holy Scriptures
CE 56.3

Contd
The word of God includes the Scriptures of the Old Testament
as well as of the New. One is not complete without the other.
Christ declared that the truths of the Old Testament are as
valuable as those of the New. Christ was as much man's
Redeemer in the beginning of the world as He is today. Before
He clothed His divinity with humanity and came to our world,
the gospel message was given by Adam, Seth, Enoch,
Methuselah, and Noah. Abraham in Canaan and Lot in Sodom
bore the message, and from generation to generation faithful
messengers proclaimed the Coming One. The rites of the
Jewish economy were instituted by Christ Himself. He was the
foundation of their system of sacrificial offerings, the great
antitype of all their religious service. The blood shed as the
sacrifices were offered pointed to the sacrifice of the Lamb of
God. All the typical offerings were fulfilled in Him COL 126.2

Contd
Christ as manifested to the patriarchs, as symbolized in the sacrificial service, as
portrayed in the law, and as revealed by the prophets, is the riches of the Old
Testament. Christ in His life, His death, and His resurrection, Christ as He is
manifested by the Holy Spirit, is the treasure of the New Testament. Our Saviour,
the outshining of the Father's glory, is both the Old and the New.
Of Christ's life and death and intercession, which prophets had foretold, the
apostles were to go forth as witnesses. Christ in His humiliation, in His purity and
holiness, in His matchless love, was to be their theme. And in order to preach the
gospel in its fullness, they must present the Saviour not only as revealed in His life
and teachings, but as foretold by the prophets of the Old Testament and as
symbolized by the sacrificial service.
Christ in His teaching presented old truths of which He Himself was the originator,
truths which He had spoken through patriarchs and prophets; but He now shed
upon them a new light. How different appeared their meaning! A flood of light and
spirituality was brought in by His explanation. And He promised that the Holy Spirit
should enlighten the disciples, that the word of God should be ever unfolding to
them. They would be able to present its truths in new beauty COL 126.3 - COL
127.2

Contd
Ever since the first promise of redemption was spoken in Eden, the life,
the character, and the mediatorial work of Christ have been the study of
human minds. Yet every mind through whom the Holy Spirit has worked
has presented these themes in a light that is fresh and new. The truths of
redemption are capable of constant development and expansion. Though
old, they are ever new, constantly revealing to the seeker for truth a
greater glory and a mightier power.
In every age there is a new development of truth, a message of God to the
people of that generation. The old truths are all essential; new truth is not
independent of the old, but an unfolding of it. It is only as the old truths
are understood that we can comprehend the new. When Christ desired to
open to His disciples the truth of His resurrection, He began "at Moses
and all the prophets" and "expounded unto them in all the scriptures the
things concerning Himself." Luke 24:27. But it is the light which shines in
the fresh unfolding of truth that glorifies the old. He who rejects or
neglects the new does not really possess the old. For him it loses its vital
power and becomes but a lifeless form. COL 127.3 - COL 127.4

Contd
There are those who profess to believe and to teach the truths of the Old
Testament, while they reject the New. But in refusing to receive the
teachings of Christ, they show that they do not believe that which
patriarchs and prophets have spoken. "Had ye believed Moses," Christ
said, "ye would have believed Me; for he wrote of Me." John 5:46. Hence
there is no real power in their teaching of even the Old Testament.
Many who claim to believe and to teach the gospel are in a similar error.
They set aside the Old Testament Scriptures, of which Christ declared,
"They are they which testify of Me." John 5:39. In rejecting the Old, they
virtually reject the New; for both are parts of an inseparable whole. No
man can rightly present the law of God without the gospel, or the gospel
without the law. The law is the gospel embodied, and the gospel is the law
unfolded. The law is the root, the gospel is the fragrant blossom and fruit
which it bears.
The Old Testament sheds light upon the New, and the New upon the Old.
Each is a revelation of the glory of God in Christ. Both present truths that
will continually reveal new depths of meaning to the earnest seeker COL
128.1 - COL 128.3

Measureless depths of truth
Truth in Christ and through Christ is measureless. The student of
Scripture looks, as it were, into a fountain that deepens and
broadens as he gazes into its depths. Not in this life shall we
comprehend the mystery of God's love in giving His Son to be the
propitiation for our sins. The work of our Redeemer on this earth is
and ever will be a subject that will put to the stretch our highest
imagination. Man may tax every mental power in the endeavor to
fathom this mystery, but his mind will become faint and weary. The
most diligent searcher will see before him a boundless, shoreless
sea.
The truth as it is in Jesus can be experienced, but never explained.
Its height and breadth and depth pass our knowledge. We may task
our imagination to the utmost, and then we shall see only dimly the
outlines of a love that is unexplainable, that is as high as heaven,
but that stooped to the earth to stamp the image of God on all
mankind. COL 128.4 - COL 129.1

Inner Biblical hermeneutics
Hermeneutics Adventist Approach pages 236
relationship between the Testaments trace the
history of the debate over this subject5
and suggest seven patterns of
historical and theological relationships that characterize the
connection
between the Old Testament and the New Testament: 1) the
continuous
history of God’s people, 2) quotations (and allusions), 3) key
theological terms, 4) unity of major themes, 5) typology, 6)
promise/prediction
and fulfillment, and 7) the “big picture” of salvation history.
Unfortunately, Gerhard F. Hasel’s untimely death prevented him
from exploring
further this multiplex relationship between the Testaments.

Contd 238
A growing number of
biblical scholars forcefully demonstrate (with illustrative biblical evidence)
that the New Testament writers use the Old Testament contextually, in
continuity and harmony with the meaning found in the Old Testament
passages they cite.13 It is the thesis of this chapter that although the later
Bible writers used earlier Scripture in a variety of ways, they were faithful
exegetes and theologians in their inner-biblical hermeneutics, remaining
true to the meaning of those earlier biblical passages seen in their larger
original context, even as they—under inspiration—unfolded by various means
the further significance of those passages for their own times
and ours

Typology
Davidson, Darcom issues in the book of hebrews
pages 122
five "structures" or characteristics that emerge
from the biblical data reaffirm the more traditional
view: that biblical
typology is built upon the historical reality of both
the type and antitype
and that it consists of a divinely-designed, prophetic
préfiguration involving at times detailed
correspondences between OTand NT realities as well
as between general, similar situations.

Contd
1. The historical structure. Types are rooted in history. Historical
persons (Adam, etc.), events (Exodus, Rood), or institutions (sanctuary)
are used as préfigurations. Their antitypes in the NT are likewise historical
realities.
2. The eschatalogical structure. Types have a final-age quality. For
example, Israel and her experience in the wilderness is a type of the later
Christian communion "upon whom the end of the ages has come" (1 Cor
10:6, 11).
3. The Christological-soteriological structure. OT types find their
fulfillment in Christ or in some aspect of His saving work. For example,
Adam is viewed as a type of Christ (Rom 5:14).
4. The ecclesiological structure. Types may have also a congregational
aspect to them. For example, the salvation of Noah and his family "through
water" has its antitype in the ordinance of baptism which saves the Christian congregation through the
resurrection of Jesus Christ (1 Pet 3:20-21).
5. The prophetic structure. OT types pointed forward. They may be
seen as préfigurations of the corresponding NT reality. As noted above,
Adam as a type carries a Christological emphasis. But he has also a
prophetic aspect as well, for Adam is seen as a "type of the one who was

Vertical typology
Vertical Typological Structures
We have surveyed the horizontal structures of
typology inherent in
Hebrews. But along with the historical-temporal
sequence of movement
there is also a strong vertical (earthly/heavenly)
dimension. As Johnsson
describes it, "the time-continuum of Hebrews is
crossed by a vertical,
earthly/heavenly mode."60
Thus, Hebrews 8:5 marshals Exodus 25:40 as

Pages 125. Typology the
interprative Norm
In recent decades a number of prominent biblical scholars have given a
strikingly positive assessment of the role of typology in Scripture. For
example, Leonard Goppelt, who produced the first comprehensive survey
of NT typology from a modern historical perspective,2
has in later articles
continued to emphasize that typology "is the central and distinctive NT
way of understanding Scripture." Properly understood, "it is the decisive
interpretation of Jesus, the Gospel, and the Church.... According to its
NT core .. . typology is theologically constitutive for an understanding of
the Gospel.
Other similar statements may be noted. G. Ernest Wright asserts that
"the one word which perhaps better than any other describes the early
Church's method of interpreting the Old Testament is 'typology.' "4
R. M.
Grant concurs, "The New Testament method of interpreting the Old was
generally that of typology."5
E. Earle Ellis (following W. G. Kümmel)

Historical Revelation as an inbuilt
hermeneutical principle.
A correct method for interpreting the Bible is
essential if we would
understand aright the teaching of Hebrews for our
times. In the first place
this means that we must discover (as far as possible)
how the first century
believers understood its message. Secondly, it means
that any application

Heuristic Value of Biblical
Theology

Contd
valid for the twentieth century Christian must be a
genuine outgrowth of
and in harmony with the original message. Inspired
writings have a deeper
import for subsequent generations, but that import
is not detached from
the original intent of the writing.
DARCOM: Issues in the book of Hebrews.
Sanctuary Theology
Alwyn P. Salom

Organic perfection of historical
Revelation
[3] The organic nature of the historic process observable in
revelation
Every increase is progressive, but not every progressive
increase
bears an organic character. The organic nature of the
progression of
revelation explains several things. It is sometimes contended
that the
assumption of progress in revelation excludes its absolute
perfection
at all stages. This would actually be so if the progress were
nonorganic. The organic progress is from seed-form to the
attainment of

Contd. Vos pages 13/14
full growth; yet we do not say that in the qualitative sense the seed is
less perfect than the tree. The feature in question explains further
how the soteric sufficiency of the truth could belong to it in its first
state of emergence: in the seed-form the minimum of indispensable
knowledge was already present. Again, it explains how revelation
could be so closely determined in its onward movement by the
onward movement of redemption. The latter being organically
progressive, the former had to partake of the same nature. Where
redemption takes slow steps, or becomes quiescent, revelation
proceeds accordingly. But redemption, as is well known, is eminently
organic in its progress. It does not proceed with uniform motion, but
rather is 'epochal' in its onward stride. We can observe that where
great epoch-making redemptive acts accumulate, there the
movement of revelation is correspondingly accelerated and its
volume increased. Still further, from the organic character of
revelation we can explain its increasing multiformity, the latter being
everywhere a symptom of the development of organic life. There is
more of this multiformity observable in the New Testament than in

Contd
Some remarks are in place here in regard to a current
misconstruction of this last-mentioned feature. It is urged that the
discovery of so considerable an amount of variableness and
differentiation in the Bible must be fatal to the belief in its
absoluteness and infallibility. If Paul has one point of view and Peter
another, then each can be at best only approximately correct. This
would actually follow, if the truth did not carry in itself a
multiformity of aspects. But infallibility is not inseparable from dull
uniformity. The truth is inherently rich and complex, because God is
so Himself. The whole contention ultimately rests on a wrong view of
God's nature and His relation to the world, a view at bottom
Deistical. It conceives of God as standing outside of His own creation
and therefore having to put up for the instrumentation of His
revealing speech with such imperfect forms and organs as it offers
Him. The didactic, dialectic mentality of Paul would thus become a

Contd
hindrance for the ideal communication of the message, no less than
the simple, practical, untutored mind of Peter. From the standpoint
of Theism the matter shapes itself quite differently. The truth having
inherently many sides, and God having access to and control of all
intended organs of revelation, shaped each one of these for the
precise purpose to be served. The Gospel having a precise, doctrinal
structure, the doctrinally-gifted Paul was the fit organ for expressing
this, because his gifts had been conferred and cultivated in advance
with a view to it

The Sin Problem as an
hermeneutical control
The language of the Israelite sanctuary pervades the book and should
be taken at its face value. It addresses the very real human problem of
sinful defilement. The essential religious need of humanity is a need for
purification from sin. The Epistle to the Hebrews does not deal with the
cosmological concerns of a Philo but with the great themes of human
redemption through the sacrifice and priesthood of Jesus Christ—a
redemption foreshadowed, but never accomplished, in the ritual types of the
earthly sanctuary.
To that end, the Epistle to the Hebrews "sets out a series of bases for
Christian confidence—real deity, real humanity, a real priest, a real covenant, a
real sacrifice, real purification, real access, and in keeping with
these, a real heavenly sanctuary and ministry."ibid page 36,W G Johnson

Encompassing themes of
Scripture
Step Eight
Perform theological analysis. While exegesis can be compared to
looking at the trees of a forest, theology looks at the larger picture, the
forest itself. Theological analysis is interested in the theological motifs
and themes found in a given passage: how they are developed, how
they relate to the larger frame of the biblical book in which they
appear, and how they contribute to the overall message of Scripture.
Theological motifs can be larger categories or subjects that are used in
the Bible such as the Godhead, Christ, the Holy Spirit, humankind, sin,

Contd
salvation, sanctuary, sanctification, the covenant, the Sabbath, the law
of God, the state of the dead, and eschatology. But theology may also
refer to other theological themes such as God’s sovereignty, His love,
prayer, patience, assurance, and obedience. A careful study of context
and text begins to unfold these overarching theological themes. They
can be more easily kept in mind than the details of exegesis, although
the
latter are important to ensure that our theological house is not being
built on sand.
Hermeneutics Adventist Approach pages 221

Contd
Pages 228
This chapter proposes approaching a theological study by gathering
biblical data and concepts. They are enshrined in biblical passages.
For instance, a study of biblical themes such as the Sabbath or
the resurrection of the dead in Scripture would include a search in
Scripture for related terms —“Sabbath,” “rest,” “complete rest,” and
“to
rest,” for example. Also included would be an investigation of these
texts in their contexts, applying briefly the above mentioned
exegetical steps to these texts, and trying to formulate a theology
of the topic by
looking at all references to the respective topic.

Pragmatic aspects of truth
4] The fourth aspect of revelation determinative of the study of
Biblical Theology consists in its practical adaptability
God's self-revelation to us was not made for a primarily intellectual
purpose. It is not to be overlooked, of course, that the truly pious
mind may through an intellectual contemplation of the divine
perfections glorify God. This would be just as truly religious as the
intensest occupation of the will in the service of God. But it would
not be the full-orbed religion at which, as a whole, revelation aims. It
is true, the Gospel teaches that to know God is life eternal. But the
concept of 'knowledge' here is not to be understood in its Hellenic
sense, but in the Shemitic sense. According to the former, 'to know'
means to mirror the reality of a thing in one's consciousness. The
Shemitic and Biblical idea is to have the reality of something
practically interwoven with the inner experience of life. Hence 'to
know' can stand in the Biblical idiom for 'to love', 'to single out in
love'. Because God desires to be known after this fashion, He has
caused His revelation to take place in the milieu of the historical life
of a people. The circle of revelation is not a school, but a 'covenant'.
To speak of revelation as an 'education' of humanity is a rationalistic

Millers Rules for Biblical
interpretation
Appendix I - Miller's Rules of Bible InterpretationFSDA 299In studying the Bible, I have found the following
rules to be of great service to myself, and now give them to the public by special request. Every rule
should be well studied, in connection with the Scripture references, if the Bible student would be at all
benefited by them.
I. All Scripture is necessary, and may be understood by diligent application and study. 2 Timothy 3:15, 16,
17.
II. Every word must have its proper bearing on the subject presented in the Bible. Matthew 5:18.
III. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound it to
me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be
thought wise, then his guessing, desire, creed , or wisdom , is my rule, not the Bible. Psalm 19:7-11;
119:97-105. Matthew 23:8-10. 1 Corinthians 2:12-16. Ezekiel 34:18, 19. Luke 11:52. Malachi 2:7, 8.
IV. To understand doctrine, bring all the Scriptures together on the subject you wish to know; then let
every word have its proper influence, and if you can form your theory without a contradiction, you cannot
be in an error. Isaiah 28:7-29; 35:8. Proverbs 19:27. Luke 24:27, 44, 45. Romans 16:26. James 5:19. 2 Peter
1:19, 20.
V. God has revealed things to come, by visions, in figures and parables; and in this way the same things are
oftentimes revealed again and again, by different visions, or in different figures and parables. If you wish
to understand them, you must combine them all in one. Psalm 89:19. Hosea 12:10. Habakkuk 2:2. Acts
2:17. 1 Corinthians 10:6. Hebrews 9:9, 24. Psalm 78:2. Matthew 13:13, 34. Genesis 41:1-32. Daniel 2, 7
and 8 Acts 10:9-16.
VI. Visions are always mentioned as such. 2 Corinthians 12:1.
VII. How to know when a word is used figuratively. If it makes good sense as it stands, and does no
violence to the simple laws of nature, then it must be FSDA 299 - FSDA 299.8

Millers Rules for Biblical
interpretation
VIII. Figures always have a figurative meaning, and are used much in prophecy to represent future things, times,
and events; such as mountains , meaning governments ; beasts , meaning kingdoms.
Waters , meaning people . Lamp , meaning Word of God . Day , meaning year .
Daniel 2:35, 44; 7:8, 17. Revelation 17:1, 15. Psalm 119:105. Ezekiel 4:6.
IX. To learn the true meaning of figures, trace your figurative word through your Bible, and, where you find it
explained, put it on your figure, and if it makes good sense, you need look no further; if not, look again.
X. Figures sometimes have two or more different significations; as day is used in a figurative sense to represent
three different periods of time.
1. Indefinite. 2. Definite, a day for a year. 3. Day for a thousand years.
Eccles. 7:14. Ezek. 4:6. 2 Peter 3:8.
XI. Parables are used as comparisons to illustrate subjects, and must be explained in the same way as figures, by
the subject and Bible. Mark 4:13.
XII. To know whether we have the true historical event for the fulfillment of a prophecy. If you find every word of
the prophecy (after the figures are understood) is literally fulfilled, then you may know that your history is the true
event. But if one word lacks a fulfilment, then you must look for another event, or wait its future development.
For God takes care that history and prophecy doth agree, so that the true, believing children of God may never be
ashamed. Psalm 21:5. Isaiah 14:17-19. 1 Peter 2:6. Revelation 17:17. Acts 3:18.
XIII. The most important rule of all is, that you must have faith. It must be a faith that requires a sacrifice, and, if
tried, would give up the dearest object on earth, the world and all its desires, character, living, occupation, friends,
home, comforts, and worldly honors. If any of these should hinder our believing any part of God's word, it would
show our faith to be vain. Nor can we ever believe, so long as one of these motives lies lurking in our hearts. We
must believe that God will never forfeit his word. And we can have confidence that He that takes notice of the
sparrow, and numbers the hairs of our head, will guard the translation of his own word, and throw a barrier
around it, and prevent those who sincerely trust in God, and put implicit confidence in his word, from erring far
from the truth, though they may not understand Hebrew or Greek.
Hale, SAM , pp. 103 FSDA 299.9 - fsda 300.null.null

Moses and Sanctuary
hermeneutics
MR No. 866—E.G. White Materials Cited by R.
Edward Turner in Proclaiming the Word, published by
Andrews University Press in 1980
MR No. 867—Christ's Work in the Sanctuary
Christ's Work in the Holy and the Most Holy Places—
Then he [Moses] was carried down to the period of
time when a view of the heavenly sanctuary should
be given to God's people; when the veil would be
parted, and by faith they would enter within the Holy
of Holies. Moses knew something about the
sanctuary in heaven. He understood the sacred
ministrations connected with the holy place and the

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