CHRIST'S ATONING MINISTRY ON THE CROSS

Raoul Dederen

Gerhard F. Hasel CHRIST'S ATONING MINISTRY IN HEAVEN Because of the many requests that have come to the Ministerial Association offices for copies of the talks on Christ's Atoning Ministry presented at the Ministerial Pre-session to the General Conference in Vienna, Austria, June 7-10, 1975, we have been encouraged to publish them in full in this pamphlet. They set forth clearly and distinctly the Adventist understanding of what is involved in Christ's once-for-all self-sacrifice on the cross and this continuing ministry as High Priest, Mediator and Intercessor in the heavenly Sanctuary. The authors, Drs. Dederen and Hasel, are on the faculty of the Seventh-day Adventist Theological Seminary, Andrews University, Berrien Springs, Michigan. Dr. Dederen also serves as an associate editor of THE MINISTRY.

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2C CHRIST'S ATONING MINISTRY ON THE CROSS

Raoul Dederen Theological Seminary Andrews University

Christianity is pre-eminently a religion of redemp- are actually offered in the gospels is a passion-epos tion. At its center is Christ. Our religion is not, in stretched to the utmost limit of what the subject the first place, the acceptance of a creed. In its matter will bear. It is a well-known fact that at least a innermost essence it is a commitment to a Person. quarter of each gospel concentrates on events Being a Christian means to say yes to Christ and to immediately preceding and following the Lord's do so unreservedly. So, at the heart of our Christian death. Henry Clarence Thiessen goes so far as to life there is this personal relationship with Christ in write that "if all the three and a half years of His which we give ourselves to him in obedient love. (Christ's) public ministry had been written out as Here everything clusters around him with whom fully as the last three days, we would have a "Life of our soul is in direct and living communion. Christ" of some 8,400 pages." (Introductory Everything gathers around the eternal act of God in Lectures in Systematic Theology, Grand Rapids: Christ, around the person of Christ and the cross of Eerdmans, 1963, p. 313:) Obviously the death — Christ. And in the last issue around the cross of and resurrection — of Jesus Christ was deemed of Christ, "because it is the one key to his person. "1 supreme importantce in the early church. Beyond the historical event of Christ's death something As Oscar Cullmann has so conclusively shown in happened which has theological significance. his highly significant book Christ and Time, The This theological significance, I believe, has found Christ-event is the center of redemptive history.2 embodiment in the Christian doctrine of the And our Lord's death is its epitome. It is the clearest atonement. It is a doctrine of unfathomable depth identifying mark of the religion which stemmed and inexhaustible mystery. In a large measure it is from Jesus of Nazareth.3 "The cross of Calvary," determinative of all other doctrines. The term itself writes Ellen G. White, "is the great center."4 — "atonement" — is ambiguous, and requires Contrary to the facts in the case of ordinary men the definition. In the words of Robert H. Culpepper, "it NT evidence shows that the death of Christ is of as is of Anglo-Saxon origin and its original meaning is great importance as his life. It was unavoidable that `at-one-ment' or reconciliation, the restoration of the gospels' account of our Lord's ministry should broken fellowship. "5 While in Shakespearean have the passion for its finale. From the nature of the English to atone is to reconcile, in more recent times case the death of Christ had to stand at the close of the term has come to mean to make reparation, to each of the gospels. But while from the viewpoint of make amends for an offense. In our study the term is biography a short statement of the fact and its used to describe the saving act of God in Christ circumstances would have been sufficient, what we through which our reconciliation to God is effected.

I. CHRIST'S DEATH AND MAN'S SIN

A. Christ as the Lamb of God. Since the the death of this one man, in a far-away city of the appearance of Anselm's epoch-making Cur Deus ancient world, almost 2,000 years ago, have saving, Homo? (1098) the doctrine of the atonement has reconciling significance for me today? ever been central in Christian theology. Upon the In a series of presentations like this one, which centrality of the doctrine theologians are generally aims at brievity and simplicity, it is impossible to agreed. It is with regard to the interpretation of the avoid the distortion which comes from over- atonement that a great diversity of views has simplification. Nor is it possible to avoid the prevailed. 6 As requested I shall address myself to impression of arbitrariness in the selection of the one aspect of Christ's atoning ministry as under- aspects to be discussed. I very much resent, for stood by the NT: his death on the cross. How does instance, the isolation of Christ's death from his

3C resurrection. Just as the cross of Christ is not to be this IS the gospel — that ultimately another line separated from his incarnation and life, neither is it crossed the line of human action in expressing this to be kept distinct from the resurrection. Christ's mystery. resurrection I regard as essential to the mystery of Faith, by the light of revelation, clearly discerns salvation. A theology of redemption that pays here the nature of a divine action. This insight is exclusive attention to Christ's death is necessarily already noticeable immediately after Pentecost, unbalanced and impoverished. Nevertheless, in spite when Peter for instance, sees two aspects in this of such shortcomings, such an attempt must be grave event: "This Jesus," declares the apostle, made, for a correct understanding of the meaning "delivered up according to the definite plan and and relevancy of the cross of Christ lies at the very foreknowledge of God you crucified and killed by the heart of the Christian experience. hands of lawless men" (Acts 2:23). God's One of the first things that strikes the NT reader providence was governing every step of Christ's interested in a theological understanding of Christ's way. God's activity was manifesting itself in and crucifixion is the earliest Church confession of through the human action. The same apostle Peter Christ's sinlessness, of his innocence, or more speaks of "that living stone rejected by men, but in positively his holiness. He is the "Lamb of God" God's sight chosen and precious" (1 Pe 2:4). (Jn 1:36). Rarely however does the NT speak of his Interestingly enough the author of the 118th psalm holiness without immediately and in the same which the apostle is quoting adds: "This is the connection mentioning the guilt which he carried as Lord's doing, it is marvelous in our eyes" (Ps God's Lamb: "Behold the Lamb of God, who takes 118:23). Man's doing is evident, but God's wisdom away the sin of the world," declares John (Jn 1:29). and loving kindness cross the iniquity of men. The Christ's death is closely connected with the fact that ugliness and injustice of Christ's death are therefore it was "for us." His was a fruitful, beneficial death; placed in the light of the divine deliverance. the death of a grain of wheat that only by way of first Some 700 years earlier, already, Isaiah expressed dying bears much fruit (Jn. 12:20-25). God's action in and through the Messiah in the B. Three major dimensions of Christ's death. We prophecy concerning the Man of Sorrows. It is true are not dealing here with the tragic end of a that this prophecy indicates clearly what part men disillusioned man, nor with the death of a martyr, shall play in this process, when it declares that the but with sacrifice, self-surrender, ransom, reconcil- Servant of the Lord shall be afflicted and oppressed ing suffering. (Isa 53:7), and that he shall be numbered with the 1. Men paved the way to the cross. The early transgressors (v. 12; notice that Christ applies these sermons in the book of Acts represent the words to himself in Lk 22:37). The emphasis, crucifixion of Christ as the crime of the Jews, but a however, is on the fact that it is the Lord who has crime which God overruled by raising Jesus from laid on his servant the iniquity of us all (v. 6). "It the dead.? Men paved the way to the cross. Jesus, was the will of the Lord to bruise him" (v. 10). to be sure, had been fully conscious of this fact. He It is precisely the full realization of the knew that he would be delivered into the hands of relationship between these two elements, human men (Mk 9:31) and to the Gentiles (Mk 10:33), be rejection and God's good pleasure, that gives the killed (Mk 8:31), be mocked, scourged and spat on right conception of the meaning of Christ's suffering (Mk 10:34). He knew what some of his disciples and death. And it is precisely because he understood would do (Jn 19:11). We read in the gospels of God's redemptive purpose in the death of Christ that actions, plans, meetings, intrigues, the result of Paul could speak of Christ crucified as "the power of which is summed up in the words: "they crucified God and wisdom of God" (1 Cor 1:24), and he could him (Lk 23:33). speak of the death of the Lord as "according to the 2. A manifestation of God's activity. It is not will of our God and Father" (Gal 1:4). This is why surprising, therefore, that the apostolic preaching he glorified in the cross and made it the center of his from the very start, fully aware of the role that men message (Gal 6:14); 1 Cor 2:2). Whoever, looking at had played in connection with Christ's crucifixion, the cross of Jesus sees only the suffering and scorn emphasized the same. Man's responsibility and which men have caused the Son of Man does not see guiltiness is underscored by statements such as the profound significance of his death. "whom ye crucified" (Acts 2:36; 4:10).8 And yet, 3. Christ's own deliberate choice. It should be paradoxical as it may seem, the same sermons in the evident by now why Christ, in his death, reacts not same book of Acts make it clear that Jesus' death did only to the actions of men but also to the Father. He not occur by accident but in fulfillment of is fully conscious that he has been sent by the "whatever thy hand and thy plan had predestined to Father. He sees God's activity in and through the take place" (Acts 4:27-28; 3:18). Human activity suffering that men inflict upon him. The cup he is alone does not explain Christ's death. Men, to be confronted with, he knows, comes from the Father sure, paved the way to the cross. But men's (Jn 18:11). Thus, in Gethsemane, it is with the planning and intrigues did not have the decisive Father that he pleads with regard to it (Mt 26:39, word. From the entire gospel it is apparent — and 42). He is aware of the fact that his suffering is not

4C merely the result of what men are doing to him, but Scriptures express this by saying that Christ must that the Father, through their actions, places the cup suffer in Jerusalem. This "must" is by no means a in his Son's hand. And on the cross it is again to the forcing which eliminates man's free will and Father that Jesus cries out about the forsakenness in activity. At times it is explicitly stated, at others which the surrounding darkness has left him (Mt implied by quoting certain OT statements as being 27:46). This too is an act of God. There is no doubt the fulfillment of certain incidents along the way of about it, behind the cross there lay the design of Christ's ministry. Thus we read, for instance, that men, a sinister coalition of human forces. But there the Son of man "must suffer many things and be is still another activity, another dimension: it is also rejected by this generation" (Lk 17:25). Christ's "the Lord's doing. It is marvelous — full of wonder words to Peter at Caesarea Philippi are most and surprising too — in our eyes." significant (Mt 16:16-21). Hardly had Peter Thus far we have mentioned two dimensions in confessed that Jesus was "the Christ, the Son of the Christ's death: namely God's action, and men's living God" (Mt 16:16) that "Jesus began to show part. Let me call your attention to a third one. I his disciples that he must go to Jerusalem and suffer mean Christ's own activity in his death. Christ, in many things from the elders and chief priest and his death, is not a passive, involuntary victim. On scribes, and be killed, and on the third day be the contrary. He chose this open-eyed. It was his raised" (Mt 16:21).13 A few months later, our own deliberate act. Early in his public ministry he Lord related the fact that the disciples will be made it clear to Nicodemus that "as Moses lifted up offended and fall way to Zachariah's prophecy (13:7) the serpent in the wilderness, so must the Son of concerning the shepherd who will be stricken and man be lifted up, so that whoever believes in him the sheep that will be scattered (Mt 26:31). He also may have eternal life" (Jn 3:14-15). He came to give declines, when arrested in Gethsemane, to pray to his life as a ransom for many (Mk 10:45); and as the his Father- for twelve legions of angels, for "how Good Shepherd, he gives his life for the sheep (Jn then," asks he "should the Scriptures be fulfilled, 10:11,15). He left no trace of doubt concerning his that it must be so?" (Mt 26:54). The fact that he is activity to the very end when he said, "for this thus arrested and led away by his enemies is done reason the Father loves me, Because I lay down my "that the Scriptures of the prophets might be life, that I may take it again. No one takes it from fulfilled" (Mt 26:56). me, but I lay it down of my own accord" (Jn Clearly, for Christ, back of the Scriptures' witness 10:17-18). is God's plan. This witness is so trustworthy that it By whose will, whose action, was Jesus hanging can be said that the Scriptures must be fulfilled. In on the Calvary cross? The will of Pilate, the design Kittel's words, this "must" has a "character of of the Jews, the boasted triumph of demonic powers, necessity and unavoidability." His was "not a blind and the purpose of God. But this is only part of the belief in destiny, but faith in God's eternal truth. He himself affirmed, "I have power to lay it plans."14 Christ did not involuntarily subject (i.e. my life) down, and I have power to take it himself to this "must" as to a malevolent fate, but again" (Jn 10:18). He could have avoided the willingly surrendered to the will of the Father. crucifixion; and in fact he was continuously tempted "Nothing," writes Ellen White, "but the death. . to by-pass it: tempted in the desert, 9 tempted by of God's son. . .would save lost man from hopeless Peter — "This shall never happen to you,"1° sorrow and misery" (EW 127). tempted in Gethsemane until his sweat "became 2. The Cross as an evidence of God's love. What like great drops of blood. "11 This was no helpless is it, at this point, that strikes us as most significant victim, no death by accident! He could have avoided in Christ's death? The early Christians, to be sure, it, but simply chose not to. At every moment and looking back and pondering on the dreadful thing every step of Christ's ministry among us there was that happened at Calvary understood it essentially as always the same willingness to give his life. It is an evidence of the redeeming love of God. Of God! manifest that Jesus thought of his crucifixion as an Very much so. Not just of Christ's sacrificial love, essential part of the task he had come to fulfil in but of the Father's love too. Thus, Paul tells us, for carrying out the divine plan of salvation.12. instance, that "God shows his love for us in that C. Christ's death: its necessity. As we have been while we were yet sinners Christ died for us" (Rom working our way through the main lines of the NT 5:8). We might have expected him to speak of view of the cross we have noticed that three paths, Christ's love, but of the love of God! Doesn't the three lines, cross each other: the line of human cross appear incompatible with the belief that the activity, God's hand which holds the reigns world is governed by a gracious providence?15 To a together, and the willingness of Christ to give his casual observer this may be so. But not to Paul. For life. There remains another major scriptural him it was clear that God was in Christ and that the emphasis indispensable to a correct understanding of cross shows us the love of God. Without the the uniqueness of Christ's death, this time with slightest hesitation he affirms that "God, who is regard to its necessity. rich in mercy, out of the great love with which he 1. Christ MUST suffer in Jerusalem. The loved us, even when we were dead through our

5C trespasses, made us alive together with Christ" ministry of the Holy Spirit, with awe and (Eph 2:4-5). In the cross, what he feels present is the amazement, they came to grasp the overwhelming Father's own love. truth that the crucifixion of Jesus Christ was God's The early followers of Jesus believed that God way of dealing with our sins. This was God's act, indeed cares, and that the crucifixion had been God's doing. In Paul's memorable terms, "All this brought about by the purpose of God, by his purpose is from God, who through Christ reconciled us to of granting forgiveness to sinners.16 There is no himself. . ., that is, God was in Christ reconciling room here for a division between Father and Son on the world to himself, not counting their trespasses this point, as some have tried; for, in the very words against them. . " (2 Cor 5:18-19). God was in of John, "God so loved the world that he gave his Christ, reconciling the world unto himself. It is as only Son, that whoever believes in him should not simple as that. perish but have eternal life" (Jn 3:16). The NT The cross of Christ is a unique event which gives testifies to a remarkable identification of the love of us the very heart of the eternal, for it is not words at Christ that led him to the cross and the love of the all, not even sublime prophetic utterance. It is an Father which sent him and gave him. act, God's act, an act in which Father, Son, and Why is it that the apostles never preached the Holy Spirit dealt with sin, and did something about cross without saying, "This is God's deed, God's it. While it is true that in the NT there is no single purpose in action, God's way of bringing salvation conception as to how this sacrifice brings about the to a lost world"? In Paul's own day, Jews and reconciliation, whatever way the process of salvation Greeks alike called the cross "scandal," through Christ's death is conceived it is always set "foolishness" (1 Cor 1:23). Why didn't the forth as the climax of the revelation of God's love. A disciples feel the same way about it? Why didn't divine love that produces in us an answering love. they too want it to be taken away, removed, erased This is why we preach Christ, and Christ crucified, as folly and absurdity? Why? Because, through the God's revealed truth.

II. CHRIST'S DEATH: ITS MEANING

Having discussed the NT witness concerning other wrote as abundantly on the subject. Paul's Christ's way of the cross and the cruciality of his first contact with Jesus was not, as for the other death, I now wish to consider the correct apostles, during the Master's lifetime, but on the understanding thereof. What is the meaning of the road to Damascus (Gal 1:11-17).18 Here Paul crucifixion, its significance? This issue is of major experienced "the power of his resurrection" (Phil importance since the very purpose of our Lord's 3:10). So shattering was this encounter that it death is at stake. radically changed his fundamental theological It is possible, as the long story of the controversies beliefs. From then on Paul became "Christ's slave" on the interpretation of Christ's death shows, to (Rom 1:1). He came to perceive the centrality of the misunderstand its meaning .17 Not only Christ's cross, and Jesus Christ not primarily as a teacher, or enemies had a grave misconception of it, but also, at an example — though these he was — but as Saviour least to begin with, his most immediate disciples. and Redeemer. He knew a power in his life, a new Nevertheless, believing that the Bible is God's word power. And he associated it with the cross: "The to man, and that the statements of Scripture word of the cross is folly to those who are perishing, regarding the death of Christ were meant to be but to us who are being saved it is the power of understood by ordinary Christian men and women of God" (1 Cor 1:18; cf. Rom 1:16).19 the day, I hold it to be our task and privilege under To Paul, the cross of Christ was essentially an act the promised guidance of the Holy Spirit to "search of God, the act of God, and absolutely central. He the Scriptures" until we reach that understanding gloried in it, and made it the center of his message which satisfies the mind and heart and conscience, (Gal 6:14; 1 Cor 2:2). All that he was and all that he and leads to certainty and finality. While it is true hoped for centered on the action of God at the cross. that we shall never be able to come to a full 1. Christ died ` 'for" us. It was basic to Paul that explanation of the Atonement nor to a full grasp of Christ died "for" sin, and that he was crucified its implications, it is evident that only by the light of "for" men. Thus, for instance, Christ "was put to revelation can a complete misunderstanding of this death for our trespasses" (Rom 4:25), he "died for event be avoided. our sins" (1 Cor 15:3), and "gave himself for our A. Paul's testimony. So let's go to the Scriptures sins" (Gal 1:4). At the same time he affirms that for the answer to our question. Here, Paul's "Christ died for the ungodly" (Rom 5:4), or "for testimony should be most helpful. No NT writer sinners" (Rom 5:8). He died "for us" (1 Thes seems to have understood God's redemptive purpose 5:10) as well as "for all" (2 Cor 5:14). in Christ's death more forcefully than Paul. No This is no approach particular to Paul. Christ

6C himselt portrayed his death in this light when he said `Cursed be any one who hangs on a tree' " (Gal "this is my body which is given for you; do this in 1:13; cf. Dt. 21:22-23). In Paul's eye, the decision to remembrance of me" (Lk 22:19). We therefore crucify Christ was not just incidental. He sees in it a speak of Christ's death as "vicarious," i.e. a death close connection with Deuteronomy which, to be he died for others, or with their benefit in view. sure does not explicitly speak of crucifixion, but at There have been great differences of opinion least of hanging. This public hanging, as indicated in concerning this "for you," and the distinction has the Dt passage, was considered as a manifestation of frequently been made between "in your behalf" God's dreadful judgment. And in a context that is (hyper) and "in your stead" (anti).20 With many I clearly soteriological, Paul sees Christ, in the act of believe that Scripture does not warrant such a radical his crucifixion, as becoming a curse for us. He distinction. "In the stead of" and "in behalf of" became a curse for us. His death occasioned a neither contradict nor exclude each other. Christ's fundamental change: the believers who were under death was fully "in behalf of" because it took place the curse that rests on the transgressors of God's law "in the stead of." His was a vicarious and — the sentence of death — are now redeemed. substitutionary death. Besides, the notion of cost is definitely present. The 2. Christ's death: a sacrifice. Sometimes Paul verb used (exagorazo)26 indicates that a purchase views Christ's death as a sacrifice. The idea of blood has taken place, leading, for instance, to the release sacrifice and of a divine-human relationship being of slaves. In other words there is only one way to somewhat dependent on it is quite repellent to many escape this curse and the divine judgment: not by of our contemporaries. Although a number of works, but by faith in Christ, who redeemed us from theologians have tried to play down this side of the curse by becoming a curse himself, and that for Paul's theology21 it is difficult to miss the pauline us. The curse passes away from us because it falls emphasis on this point. He tells us, for instance, that upon him. As a result of this act, men are "Christ loved us, and gave himself for us, a fragrant "justified" (Gal 3:8, 11); they receive the gift of the offering and sacrifice to God" (Eph 5:2). He also Spirit (Gal 3:14; 4:6); and are set free from slavery to refers to a particular sacrifice when he reminds us become the sons of God (Gal 4:5-7).27 Here we see that "Christ, our paschal lamb, has been sacrificed" the light radiating from the cross, the deliverance (1 Cor 5:7). Such statements point to Christ's death from the bondage of the curse. as definitely dealing with sin, a matter of immense We are moving in the same circle of ideas when importance to us.2 2 we turn to 1 Pe 1:18,19 where the readers are told 3. The blood of Christ. Now and then Paul that they were "ransomed" from their former sinful prefers to speak of "the blood" of Christ, as when way of life not with silver or gold, "but with the he tells us that God sent forth his Son "as an precious blood of Christ." It is difficult to see in expiation by his blood" (Rom 3:25), or when statements like these any other than a sacrificial confessing that "we are now justified by his blood" reference. (Rom 5:9). It is "through his blood" that we have C. The category of Reconciliation. Being redemption (Eph 1:7).2 3 redeemed, i.e. bought back, we are also reconciled. Attempts have been made to show that the word There is little doubt that the Scriptures sum up the "blood" in Scripture points us essentially to life, work of Christ under the concept of reconciliation. that life is meant rather than death.24 But a survey 1. Reconciled to God. There are various ways in of the OT evidence on the subject clearly shows that which this concept is expressed. But whenever it is the Hebrews understood "blood" habitually in the discussed it is evident that this matter lies at the very sense of vilent death, meaning essentially life yielded heart of the gospel. up in death.25 And this is surely Paul's meaning. There is, first of all, the term reconciliation While it seems to me futile and entirely unscriptural (katallage) as such. Paul uses it to refer to a to isolate Christ's death from his life, it seems to me relationship of peace and trust, a communion, in at the same time most difficult to understand the contrast with the previous enmity brought about by statements we just referred to as pointing to sin. We are, says Paul, "reconciled to God by the anything other than the death of our Lord, inflicted death of his Son . . . through whom we have now violently upon him. received our reconciliation" (Rom 5:10,11). There B. Redeemed from the curse of the law, Our are also the words we quoted earlier: "God was in salvation, however, is connected not merely with Christ reconciling the world to himself, not Christ's death as such, but with a specific kind of counting their trespasses against them" (2 Cor death, namely the death of the cross. Paul points out 5:19). that Christ "became obedient unto death, even This reconciliation is brought about by Christ, death on a cross" (Phil 2:8). There is a definite putting an end to the previous state of enmity (Rom significance in that death on a cross establishes Paul, 5:10; Col 1:21), and it comes to pass through his in fact, a specific relationship between cross and death (Rom 5:10), through the death of him "who curse, something which affects the believer. He was made to be sin" (2 Cor 5:21). "Made to be sin" writes: "Christ redeemed us from the curse of the is not a very usual expression. It seems to me very law, having become a curse for us — for it is written, plain, however, that it means "treated as a sinner,"

7C "Made to bear the penalty of sin," or the like. Paul shows that all men, both Jews and Gentiles, are "God Himself," comments Karl Barth, "regarded under the wrath of God and, therefore, under the Him and treated Him as a sinner."28 death sentence of GOD'S LAW. Notice some of his How this is possible is stated in express terms statements: Rom 1:18; Rom 2:5 and 3:5,6 where when Paul writes, a few verses earlier, that "one has judgment and wrath are inseparable. Cf. Rom 2:1-2, died for all, therefore all have died" (2 Cor 5:14). 8, 12. Statements as these leave little doubt as to the Here again, the death of Christ is described as apostle's conviction that the wrath of God is a having a substitutionary and inclusive character. I terrible reality, and the evil-doer has a frightful do not see how this estimate can fairly be disputed. prospect before him. It is in this context that our One died, and the death of that One means that passage must be read. Having said this, Paul adds: the many died. Christ died the death that the sinners Rom 3:21-26. should have died. If language has meaning, this The passage is not easy to translate, since both the surely signifies that the death of the One took the meaning and the objects of many prepositional place of the death of the many. This is how, in a phrases are unclear. But the main idea is altogether context of reconciliation, Paul tells us that it all clear. Under the dominion of the law there is no happened. righteousness to be had. Everyone there is deserving Reconciliation refers to the removal of obstacles, of punishment. Righteousness comes as a gift from to the "access" to the Father effected in Christ's God to be received through faith. This has already death (Eph 3:12).29 This apostolic interpretation of been asserted in the OT. But the faith which the cross, this emphasis on the concept of receives this righteousness as a gift is faith in Christ, reconciliation, is so fundamental that Paul regards it pistis Iesou Christou (3:22), a faith which consists in as the very substance of the gospel message. receiving Jesus as the Christ. Jesus as the Christ is "God," he specifies entrusted to us "the message the liberator, the redeemer. Justification, God's of reconciliation." Therefore, "we beseech you on bestowal of righteousness upon those who are behalf of Christ, be reconciled to God" (2 Cor deserving of punishment, is therefore a liberation; it 5:19-20). is a redemption, and apolutrosis (3:24). But this 2. Expiation-Propitiation. Besides katallage, Paul redemption in which Jesus becomes the Christ, makes use of another term to convey this concept of whom faith can receive as righteousness from God, reconciliation through Christ's death: the hilamos is effected through his sacrificial death. Through his word group.30 It is also used by John, when of blood God made him to be the means of atonement. Christ he remarks that "he is the expiation for our The word hilasterion (3:25) has a number of sins" (1 Jn 2:2), and that "God...sent his Son to be meanings. But this word in combination with the expiation for our sins" (1 Jn 4:10). As expiation "blood" as a signification for the death of Jesus (or propitiation), the hilasmos word group31 refers leads inevitably to the idea of sacrifice. Jesus' work more to the means of reconciliation, to that which of redemption is effected as an atoning sacrifice. effects it. Notice, for instance, Paul's statement that This idea of sacrifice, however, includes not only "God put forward Jesus Christ as an expiation the death of Jesus, but also his resurrection and (hilasterion) by his blood, to be received by faith" heavenly ministry. When the blood is mentioned as (Rom 3:25). This unquestionably has reference to the means of atonement, the idea is both that the the putting away of sin, as the context indicates. blood is shed and that it is presented before God by Expiation never implies the opposite of reconcilia- being sprinkled upon the mercy seat. The shedding tion, but opens the way to the latter. Christ, seen by of blood must then be thought of as taking place Paul as the hislaarion, the expiation-propitiation, is through death, and its presentation before God the means of reconciliation by his death, the way through the resurrection and ascension of our Lord. which leads to the new communion and relation- It is this sacrifice that faith receives. And as faith ship. "This," adds Paul, "was to show God's does this, it receives a righteousness which is righteousness, because in his divine forebearance he acceptable to God. The new righteousness of God is had passed over former sins" (Rom 3:25b). This was faith's reception of Jesus as the Christ who through to show God's righteousness! his death and resurrection became the new atoning sacrifice, the one who established a new relationship 3. How does God's righteousness operate? with God. How does the righteousness of God come through Jesus Christ, so that this gift becomes justification 4. The Father loves us. Should we translate unto life, an acquittal from the death sentence which hilasterion in Rom 3:25 as "propitiation" — rests upon everyone of us? When this question is to connoting appeasement, the averting of wrath by be answered the message of the death and means of an appropriate sacrifice — or "expiation" resurrection of Jesus takes on again central — the act of making complete satisfaction, of importance. removing guilt? There has been and there still is I think we find an answer to our question in the vigorous debate as to just exactly what we should well known Roman passage of which this verse is understand by this Greek term. Those familiar with only a part, i.e. Rom 3:21-26. In Rom 1:18-3:20 Leon Morris' work will need no introduction to the

8C debate on this question.32 I certainly cannot enter mind in the deity. In plain language he bribed his into the details here. Suffice it to say that the god to be favourable to him. Not so in the discussion regarding the meaning of the term in this Scriptures. Sure there is an averting of wrath, which passage, in which Morris demonstrates that it refers passes from me to Christ. But not in the sense of to "propitiation" at least as well as to "expiation," placating God's anger, of mollifying him. God does has been confirmed by the work of Roger Nicole and not change his mind toward us on account of David Hi11.33 And whereas it is true that in view of Christ's death so that the reconciliation can be the larger understanding of Jesus' death, effected. On the contrary. John himself affirms, "expiation" seems to be the fuller translation of this along with Pau1,35 that "In this is love, not that we word group (cf. . the NEB translation of the passage: loved God, but that he loved us and sent his Son to "God designed him to be the means of expiating sin be the expiation for our sins" (1 Jn 4:10). Notice: by his sacrificial death.") at the same time, it seems God loved us. "The Father," stresses Ellen White, to me, that if we look at the context, we can say that "loves us, not because of the great propitiation, but in this passage a meaning including an element of he provided the propitiation because he loves us. "36 propitiation is most natural. In my view it is As a result of the averting of man's sin, in Christ demanded, for, as we noticed earlier, Paul has substitutionary sacrifice, man no longer experiences unceasingly been demonstrating that God's wrath the wrath of God which sin called forth. and judgment are against the sinner.34 Paul's When I say that our Saviour bore the wrath of intention seems clearly to have been to emphasize God I mean that he suffered the expression, the that the whole world is exposed to the divine wrath, concrete effect of God's revulsion against evil. In and that if men are to be saved that wrath must Jesus on the cross was focused not only man's sin, somehow be averted. but the wrath that follows upon that sin. Alone, in Some Christians unhesitatingly reject the whole the supreme hour in the history of mankind Christ idea of the wrath of God and of propitiation as being uttered the cry of One who has reached the final unworthy of the Christian view of God. I have a issue of Sin: "My God, my God, why hast thou certain sympathy with such a position, for nothing forsaken me?" (Mk 15:34). The irresistible and can be more certain than that the Christian view of irrevocable issue of sin is to be God-forsaken. Sin, in God is that God is love. Nothing can be held for one its origin, was rebellion against God. Sin, in its moment that interferes with the the clear perception harvest, is to be God-forsaken. Man sinned when he of this basic truth. Nevertheless the fact must be dethroned God and enthroned himself. He reaps the faced that the Bible, both in OT and in NT, also utter harvest of his sin when he has lost God speaks of the wrath of the Lord. It may be that the altogether. That is the issue of all sin. It is the final difficulty arises because we are making a false penalty of sin. Sin is alienation from God by choice. antithesis between the divine wrath and the divine love. We are handicapped by the fact that we must The Meaning of the Cross necessarily use terms properly applicable to human affairs, and for us it is very difficult to be Now listen to Christ's cry: "My God, my God, simultaneously wrathful and loving. Those who why hast thou forsaken me?" No other human object to God's wrath, however, should realize that being has ever been God-forsaken in this life. Man what is meant is not some irrational passion bursting by his own act alienated himself from God, but God forth uncontrollably, but a burning zeal for the never left him. He brooded over him with infinite right, coupled with a perfect revulsion for every- patience, and took man back at the moment of the thing that is evil. It may be that wrath is not a fall, in virtue of that mystery of Calvary which lay perfect word to describe such an attitude, but no within the counsel and foreknowledge of God long better word has been suggested. before its outworking in the history of the human Now if there is such a divine hostility to evil it is race. What explanation then can there be of this cry obvious that something must be done about it if from the lips of Jesus? On the cross, he is utterly man, sinner as he is, is ever to be accepted before alone. His is not only a feeling of deep depression. God. I believe that the conception of expiation-pro- No other explanation is needed than that declared by pitiation is brought in precisely to help us his herald, three years before, and referred to earlier, understand how the divine hostility is removed. And "Behold, the Lamb of God, who takes away the sin it is precisely the combination of God's deep love for of the world" (Jn 1:29). He has made sin his own. the sinner and of his reaction against sin which He has accepted the responsibility of it. There is brings about the situation in which the Bible refers again that statement of Paul, one of the most to propitiation. In other terms, propitiation is profound of the NT: "For our sake he made him to thought of in the Scriptures as springing from the be sin who knew no sin, so that in him we might love of God. become the righteousness of God" (2 Cor 5:21). On 5. The heathen and the Christian concepts. that cross Christ was made to be sin, treated as a Among the heathen, propitiation was thought of as sinner, and went to the uttermost limit of sin's an activity whereby the worshipper was able himself results. He knew no sin, but he was made to be sin, to provide that which would induce a change in and as such he was God-forsaken. Whose sin is it

9C that he was made, and for which he was forsaken of 5:14). This understanding of Christ's death explains God? My sin. Each of us must for himself stand why we believe also that "the love of Christ there alone — MY SIN. Or, in Peter's terms, "He constrains us." It is the realization that he died the himself bore our sins in his body on the cross" (1 Pe death we should have died that causes us to feel the 2:24). strong appeal of Christ's love and no longer live for We judge his death to mean, with Paul, "that one ourselves but for him who died for us and rose from has died for all, therefore all have died" (2 Cor the dead. But this will occupy us next.

HI. CHRIST'S DEATH: ITS APPROPRIATION

Our study, thus far, has made it plain that the NT total opposition of God to all that is evil and opposes writers take a very serious view of man's plight. his will, to the fact that there is a necessity in the They look with equal realism at God's remedy for divine nature that when sin is forgiven it must be sin. God has wrought salvation for men, and the forgiven in such a way as to make the total cross is right at the center. It was at the cross, in opposition of God to it unmistakable. Christ's substitutionary sacrifice that the divine On the other hand, objective theories of the salvation was wrought out. "All this is from God" atonement which argue that Jesus Christ, as man, (2 Cor 5:18). Time has come to turn to a further bore the penalty for human sin, was punished in dimension of Christ's work which should also hold our place thus propitiating God and reconciling him the attention of God's Church, namely its to us, and/or us to him, are sometimes stated in regenerative aspect. I am referring here to the such a way as to be unacceptable in that they seem to sanctifying and new-creative influence of Christ's imply that the purpose of the atonement is to bring death on the soul of the individual believer. about change in the attitude of God toward the A. The atonement: Objective or subjective? From sinner. a biblical viewpoint there is no doubt about it: While Which understanding of the atonement is correct? it is true that the cross has its origin in the eternal These two aspects, in fact, cannot be that easily purpose of God (Acts 3:18; 4:27-28) it is also an separated. The truth of the matter is that the event in human history. It was wrought out at a necessity of the atonement is two-sided. particular time, in a particular place. These two aspects of Christ's death, eternal and historical, are B. An objective atonement. It is essential that we brought together by Peter in his sermon on the day understand what is meant by an objective atone- of Pentecost (Acts 2:23;).37 ment. I know that in many minds objective It is an objective fact which occurred once for all atonement is sheer paganism. But the real objective outside a city called Jerusalem, by a man named element in the atonement is not that something was Jesus, some 2,000 years ago. Something happened in offered to God to mollify him, but that God himself history which cannot be repeated. This is what the made the offering. It was something done from the NT means in its use of the words hapax and eph depth of God which eternally changed the whole apax, "once for all" (1 Pe 3:18; Heb 7:27; 9:12). situation and destiny of our race. It also brought a Christ's atonement is definitely an objective fact. change in God. I have pointed out earlier that the But, as D. M. Baillie asks, is it an "objective" heart of God towards us, his gracious disposition reality, something done by Christ, ordained and towards us, have been the same throughout eternity. accepted by God in expiation for man's sin, quite God's feeling towards us never needed to be apart from our knowledge of it and of its effect upon changed. But God's treatment of us, God's practical us? Or is it a "subjective" process, a reconciling of relation to us — that was brought to a change.39 us to God through a demonstration of God's love God never ceased to love us even when we most intended to move man to repent of his sin and follow deserved his righteous anger toward us. He needed Christ's example of self-sacrifice?3 8 Is the necessity no placation, but he could not exercise his goodness of the atonement primarily on God's side? Is it to to a rebellious, sinful world, he could not restore satisfy the demand of the honor of God, of the justice communion with its individuals without some act of God (AnseIm, Calvin), or does it affect which permanently altered the relation that sin exclusively the relation of the sinner to God whose introduced.40 forgiving love toward man's sin is boundless 1. God's judgment upon sin. Paul declares: "For (Abelard, Socinus)? God has done what the law, weakened by the flesh The subjective view — according to which Christ could not do: sending his own Son in the likeness of took on flesh and lived among men and died on the sinful flesh and for sin, he condemned sin in the cross in order to reveal the love of God and thus flesh" (Rom 8:3). Salvation is mediated through arouse in us an answering love which is ow judgment. In the nature of God there is a necessity reconciliation and redemption — is clearly in- that forgiveness of sin should be mediated in such a adequate because it fails to give expression to the way as to disclose unmistakably the mind of God

10C toward sin, and thereby manifest his utter revulsion me no saving significance. The objective atonement to it. must be subjectively appropriated.46 Christ died for At the cross, sin fully exposed its true nature. In my sins whether I recognize it or not. But of what man's treatment of Jesus sin's inherent antagonism value is that fact to those who do not apprehend it to love was revealed for the first time without subjectively, i.e. who do not accept God's salvation reserve and its evil laid bare to the bone. by repentance of sin and faith in Jesus Christ ?47 At the cross God passed judgment upon sin, and 1. Man's judgment upon sin. On the side of man condemned it (Rom 8:3). He exposed its true nature. something needs to be removed, re-created. Our His desertion of Christ at Calvary underlines the reconciliation to God presupposes our acknowledg- divine repulsion against sin. This was God's ment that sin is real, that it is rebellion against God, judgment upon sin. At the same time, by dying a enmity toward him, and that God's judgment upon substitutionary death, and thus dealing with the sin is righteous. In obedience, Christ accepted the justice of God, with the righteous requirements of judgment God passed on sin. But his obedience was God's law, Christ gave God — who loves us — the also the acceptance on man's behalf, of that legal right to forgive us. God became at one and the judgment which sin had brought about, and the same time "righteous," and "the justifier" of confession, on man's behalf, in that one act, that the whosoever has faith in Jesus (Rom 3:26). 41 Cf. divine judgment was good and holy .48 The question Rom 8:4a is: Do we understand the enmity of sin, of our sin? 2. Christ's judgment upon sin, But our Lord's Christ took our place, but are we ready to take his? death does more than simply tell me something Are we ready to repeat and confess with him the about God's love, his holiness, his zeal for the right righteousness of God's judgment, avowing "Just and his repulsion toward everything that is evil. It and true are thy ways, 0 King of Ages" (Rev 15:3)? also tells me something about Jesus himself. It This is how Christ's cross becomes my cross, how reveals Jesus' attitude to sin's intrinsic evi1.42 we are "crucified with Christ" (Ga12:20). And During his whole ministry he declared his utter repentance is what brings this about. But repentance antagonism to sin, not just in words denouncing it is precisely what is impossible. Repentance means (Mk 1:15; Mt 12:39; Lk 11:13), but by a steadfast having a new mind.49 That new mind cannot come refusal to compromise with it (Mt 4:4-10), even from myself. I do not understand the enmity of my when to pursue such a course meant to suffer death sin. I constantly make excuses for myself. But when at the hands of sinners. He struggled against it to the I see what happened at Calvary, when sin was point of shedding his blood (Heb 12:4). With all his exposed in all its ugly wickedness, where Jesus, the heart he submitted himself to God's judgment upon sinless One, in humble obedience accepted the sin, offering himself as "a sacrifice to God" (Eph righteous judgment of God upon sin, then 5:2). He treated his death as the will of God (Mt repentance is made possible to me, just as to the 27:46; Mk 8:31; Lk 22:39-43), confessing God's dying thief on the cross. righteousness in acting as he did against sin. His There I understand that forgiveness does not death, in Christ's eyes was eminently concerned mean being freed from punishment. That is what the with God's holiness.44 Our Saviour found man's impenitent thief thought (Lk 23:39). I understand reconciliation impossible except as the divine that the ordinance of God by which sin leads to holiness was vindicated once for all on the cross. At suffering and death is just. I accept that ordinance as the cross, Christ revealed not simply the forgiving Christ accepted it. But when I see him there, the love of God, but also the holiness of such love.4) sinless One, for love of men taking their sin Christ's work, while certainly it did confess sin, upon himself, dying a sinner's death along with was yet to confess something greater, namely, God's sinners, making no difference between him and holiness in his judgment upon sin. And his them but being numbered among the transgressors, confession was not just in so many words, but in a then there is born in me a new mind — far r,..7- ,,re mighty way, by act and deed of life and the new mind that made the other thief say: death. With one mouth, as if the whole human race "Lord, remember me when you come in your kingly confessed through him as with one soul, he in fact power!" (Lk 23:42). In the first place there is a real lifted up his face unto God and said: "Thou art holy repentance: we have to accept the judgment that in all Thy judgments, even in this judgment which Jesus accepted for us. In the second place there is turns not aside even from me, the Son of Man." He faith: He is beside us, giving himself for us; accepted the situation of the human race before God. therefore in life or death we can trust him . Thus the By God's grace he did so. By his own consent he did bond between us and God which sin had broken is so. restored — not by our reaching up to God by the C. Its subjective appropriation. From all this it is strength of our own repentance, but by his coming clear that Christ's atonement is an objective event, down beside us to die a sinner's death. This is true meeting a necessity in God. This is its objective side. forgiveness — not the remitting of a penalty, but the There is also a subjective side to it. The atonement, restoring of the bond of love which had been broken. to be sure, is a historical fact. But as long as it The penalty still has to be borne. But he is bearing it remainsfor me just that, a historical event, it has for for us, and now inviting us freely to bear it with him

11C for others. Forgiveness means that I first accept unnecessary. Rather, it makes it possible. Redeemer God's judgment upon me as a sinner, and only in from sin's condemnation, he also redeems us from the midst of that condemnation I find that God yet its power. holds me to himself as a beloved son. The sixth chapter of Romans rings with this very 2. The "Amen" of faith. Let me say this again. thought. We "died to sin" (v.2); "our old self was In the presence of the cross we first understand that crucified with him so that the sinful body might be the divine ordinance by which sin leads to suffering destroyed, and we might no longer be enslaved to and death is just. We accept it as Christ accepted it. sin. For he who has died is freed from sin" (vv. 6-7); But at the same time, at the cross we understand "consider yourselves dead to sin and alive to God in also the depth of God's love. It is against God that I Christ Jesus" (v. 11); "let not sin therefore reign in have sinned. When I see that he against whom I your mortal bodies" (v. 12); "sin will have no have sinned has come down to bear upon himself the dominion over you" (v. 14); "you were once slaves burden of sin, to receive the wages of sin and suffer of sin" (vv. 17,20. The tenses are past.); you have its dread penalty, then there is born in me a new "been set free from sin" (vv. 18,22). And Paul mind. In the first place there is repentance: we rounds off the section by contrasting "the wages of accept the judgment that Jesus accepted for us. In sin" with "the free gift of God" which "is eternal the second place there is faith, an "Amen" which is life in Christ Jesus our Lord" (v 23). It is plain that extracted from my heart by God's mighty act in Paul looks on sin as something no longer to be Jesus Christ.50 feared. Its power is broken. He loves to dwell on the That surrender, that "Amen" is faith. It is the freedom from sin that is the Christian's. God who work of the Holy Spirit. We cannot separate these has resoundingly defeated sin has made this victory two. From God's side, it is the work of the Spirit; real for his people. Sin no longer tyrannizes over from my side it is faith, in answer to the Spirit's them. work in my heart. And the man who through the 1. Christ's priestly ministry. This is made work of the Spirit understands and believes that is possible through Christ's indwelling presence and both judged and forgiven, for "there is now no his continued ministry in heaven. Not only has he condemnation for those who are in Christ Jesus" given himself once for all as the sacrifice for our sins, (Rom 8:1). He is thus put in the right relation with but he continues a ministry of intercession in our God, whose mind he now shares. He is justified behalf (Rom 8:33-34; Heb 4:14-16; 6:19-20).52 Not "Through faith in Jesus Christ" (Gal 2:16). To only does he save, but he keeps us saved and growing him is given what was promised to faith in Christ, in our communion with him (Eph 4:15; 2 Pe i.e. "the righteousness from God that depends on 3:18).5 3 faith" (Phil 3:9).51 2. The individualistic aspect of the atonement. Christ is not only the "Yes" from God, he is also How does the sacrifice of Christ on Calvary, over the believer's "Amen" to God, for "all the 1900 years ago become effective for our salvation promises of God find their Yes in him. This is why today? The sacrifice of Christ becomes effective for we utter the Amen through him, to the glory of us only as it becomes effective in us. God," exults Paul (2 Cor 1:20). In so saying he His death on the cross was an objective, unique, suggests again that Christ offered unto God the once-for-all historical event apart from the response perfect response required of all men, instead and on upon the fact that it is a deed that really happened, behalf of them, so that all who take their place "in not just an abstract concept conceived by the early Christ" stand before the Father clothed in his Christians. Nevertheless, we must steadfastly reject righteousness and not in their sins. Not just forgiven any one-sided emphasis on the atonement as a and redeemed, but WON OVER to God's side. God once-for-all historical event. Everything depends has renewed my mind, he was WON me! of faith which brings the cross into the sphere of our D. The gift of a new life. One more factor claims everyday lives, making the cross our cross. Likewise our attention. The cross of Christ is not only God's to be repudiated with equal forcefulness is the death-sentence upon sin. It is also the gift of a new opposite extreme, a one-sided emphasis upon our life. Redeemed, a man is driven to say, like Paul: "I subjective experience of dying and rising with Christ have been crucified with Christ; it is no longer I who without a due recognition that we can die and rise live, but Christ who lives in me" (Gal 2:20). "Born with him only because long ago on Calvary in a anew,...through the living and abiding Word of unique event wrought out in time and space he died God" (1 Pe 1:23) the Christian enters a process of for us. The objective and subjective elements of the growth, as well as of daily warfare against the evil atonement must be held in indissoluble union. His tendencies that still exist in his human nature (Rom cross then becomes our cross, and his resurrection 6:12-14; 12:1-2). Christ died for our sins that we our resurrection (Gal 2:20). might die to them. He went to the cross not in order 3. Christ's victory over evil. Christ's victory over that we might escape the cross, but in order that we sin and the evil powers is real, and in this victory we might take up our cross and follow him (Mk participate by faith.54 His victory is real and still 8:34-35). His perfect obedience does not make ours not yet complete. We live our lives in a state of

12C tension between the "already" and the "not yet." 14 Walter Grundmann, "der, deon esti,' ' Theological Dictionary of the New Testament, Gerhard Kittel, ed., trans. G. W. Bromiley, II (Grand Christians "reign in life through the one man Jesus Rapids: Eerdmans, 1964), pp. 21-25. Hereafter referred to as TDNT Christ" (Rom 5:17), yet we must still daily crucify 15 D M. Baillie rightly points out that "We might have expected them. . the flesh with its passions and lusts. Death, likewise, to loose faith in the love of God, for the crucifixion might well seem to be the final reductio ad absurdum of the belief that the world was governed by a remains a fact of human experience, and the devil's gracious providence" (God Was In Christ. New York: Charles Scribner's final overthrow will not be consummated until the Sons, 1948, p. 184). 16 Cf. Acts 2:23, 38-39: 3:17-19. 26; 4:27-28. eschaton (1 Cor 15:24-25; Rev 20:10).55 Never- 17 Three theologians, in the 20th century, have witten most extensively on theless the forces of evil were broken at Calvary, and the topic of the atonement: a French Roman Catholic scholar, Jean Riviere; a British Methodist minister, Vincent Taylor; and an Anglican from Australia, the critical battle won. Leon L. Morris. God's purpose in the world, today, is the 18 Cf. Acts 9:1-19; 22:3-16; 26:9-18. establishment of his sovereignty in the lives of 19 See also 1 Cor 2:4-5; 4:20; 2 Cor 13:4: Eph 3:20; 1 Thes 1:15. 20 See Henry G. Liddell and Robert Scott, A Greek English Lexicon, rev. people who gladly recognize his lordship. He ed. (Oxford: Clarendon Press. 1940) for the classical use of both prepositions, accomplishes this through mighty acts of and James H. Moulton & George Milligan, The Vocabulary of the Greek New Testament (London: Hodder & Stoughton, 1952) for the home redemption just as in the past. In the OT era 21 A recent example is Ernst Kasemann's view that in Paul "the idea of it was redemption from Egypt and the establish- sacrificial death is, if anything, pushed into the background..." Perspectives on Paul, trans. M. Kohl (Philadelphia: Fortress Press), p. 42-45: cf Vincent ment of a covenant people. In the NT period Taylor, The Atonement in New Testament Teaching, 3rd ed. (London: it is the Christ-event and the establishment of Epworth Press, 1958), pp. 185-190. a new covenant people, the Church. For the Church 22 Leon Morris, The Cross in the New Testament (Grand Rapids: Eerdmans, 1965), p. 257. Significantly three sacrificial terms are found in the is God's appointed instrument for witness in the words which Jesus used in the institution of the Lord's Supper (1 Cor 11:23-26; world. God's remnant people are in the world to Mk 14:22-25): "blood" (Lev 17:11). "covenant" (Ex 24:8). and "poured ou2t3"see(Levals04:7-8). Col 1 continue the Servant ministry of the crucified and 1:20; Eph 2:13; 1 Cor 10:16. Cf. 2T 208-209. risen Saviour, "to declare the wonderful deeds of 24 See for instance Henry C Trumbull, The Blood Covenant (New York: him" who called us out of darkness into his Charles Scribner's Sons, 1885); Frederick C. N. Hicks, The Fulness of Sacrifice (London: Macmillan, 1930); Vincent Taylor, Jesus and His Sacrifice marvelous light (1 Pe 2 :9). (London: Macmillan, 1948). True, the fight is not over. As Christians we are 25 See Alan M. Stibbs, The Meaning of the Word "Blood' ' in Scripture (London: Tyndale Press, 1947), and esp. Leon Morris, The Apostolic not likely to forget that we are still in a battle, but Preaching of the Cross (London: Tyndale Press, 1955), ch the promise of the Second Coming means that the 26 See Friedrich Buchsel, "agorazo, exagorazo," TDNT, I, pp. 124-218. outcome is sure. "Awaiting our blessed hope" (Ti 27 Cf. PP 522. At this point the terminology of redemption is linked to that of liberation and freedom: cf. Rom 8:21; 1 Cor 7:22-23; Gal 5:1,13; Rom 6:18. 2:13) the Church is God's instrument of recon- 28 Church Dogmatics, IV, I, trans. G. W. Bromiley (Edinburgh: T. & T. ciliation. And to the end its perennial function is to Clark, 1961), p. 165. proclaim, by word and worship and by its whole life, 29 See Rom 5:2; 1 Pe 3:18, 19. 30 See Friedrich Buchsel & Johannes Herrmann, "hileos, hilaskomai, the "everlasting gospel," the message of what God hilasmos, hilasterion, TDNT, III, pp. 300-323. has done in Jesus Christ. God's Church is, more 31 We meet hdaskomai in Lk 18:13; Heb 2:17; hilamos in 1 Jn 2:2; 4:10; hilasterion in Rom 3:24; Heb 9:5. than ever, the witnessing and believing community 32 Leon Morris, The Apost Preach of the Cross, pp. 125-185. that alone can tell the "sacred story," i.e. confess 33 Roger Nicole, "C. H. Dodd and the Doctrine of Propitiation," amon .4 men that "God was in Christ, reconciling Westminster Theological Journal, 17 (1954-55), pp. 117-157; David Hill, Greek Words and Hebrew Meanings (Cambridge: University Press, 1967), pp. the -,yorld to himself, not counting their trespasses 23-48. The opposite view was defended by Charles H. Dodd, The Bible and the against them, and entrusting to us the message of Greeks (London: Hodder and Stoughton, 1935), pp. 82-95. 34 Rom 1:18; 2:5,8,12; 3:5-6,19. reconciliation" (2 Cor 5:19). 35 Rom 5:8; 8:32. 36 Bible Echo, August 1, 1892. Cf. DA 686-687. How pertinent Charles A. Dinsmore's observation that "there was a cross in the heart of God before FOOTNOTES there was one planted on the green hill ouside Jerusalem" (Atonement in Literature and Life, p. 23, as quoted by D. M. Baillie, God Was in Christ, p. 194). 1 Peter T. Forsyth, The Cruciality of tbe Cross (London: Independent Press, (1957). p. vii 37 One of the strongest modem defences of the historical nature of what 2 Oscar Cullman, Christ and Time, trans F. V. Filson (London. SCM happened at Calvary is that given by Karl Barth in his Church Dogmatics, Press, 1951). pp. 116-118, 121-130. IV, I. The heart of his doctrine is set forth in the section entitled, "The Judge 3 Ernst Kasemann, "The Problem of a New Testament Christology," New Judged in Our Place" (pp. 211-282). Testament Studies 19 (1973), pp. 235-245. 38 D. M. Baillie, God Was in Christ, pp. 197-198. 4 Letter 201. 1899 (Seventh-day Adventist Bible Commentary, IV, 1173). 39 See P. T. Forsyth's memorable treatment of the subject, esp. 5 Robert H. Culpepper, Interpreting the Atonement (Grand Rapids: "Reconciliation, Atonement, and Judgment, The Work of Christ, pp. 97-137. Eerdmans, 1966), p. 12. 4a Nothing but Christ's death could have saved sinful man. See AA 209; 6 For an introduction to the historic theories of the atonement, cf. Gustaf EW 127, 152; SC 31-32; 1SM 240. Aulen, Chnstus Victor, trans. A. G. Hebert (New York• Macmillan, 1951). 41 Divine love and justice were drawn together at the cross. See 1SM 349; 7 Acts 2:23-24, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39-40. This is brought out PP 325, 78; SD 243; GC 503, 652; DA 626, 762-63; 4T 503. admirably by Gerrit C. Berkouwer, The Work of Christ, trans C. Lambregtse 42 Hugh R. Mackintosh, The Christian Experience of Forgiveness (London• (Grand Rapids: Eerdmans, 1965), pp. 135-137. Cf. James S. Stewart, A Faith Nisbet & Co., 1927), pp. 198-206; Leslie Newbegin, Sin and Salvation to Proclaim (New York: Charles Scribner's Sons, 1953), pp. 84ff. (London: SCM Press, 1956), pp. 73-80. 8 Cf. Acts 3:15; 5:30; 10:39; 13:28-31. 43 Cf. Mk 2:17; 4:22; Mt 9:13; Mt 23: passim; Mk 2:5; Lk 18:19. 9 Mt 4:8-10. Cf. Ellen G. White, 1 SM 286-287, DA 114-123. 44 Cf. Jn 5:30; 8:28-29; 12:24, 27. 10 Mt 16:22. How real that temptation was is manifest from the fierceness of 45 Here again let us not sever Christ's life from his death. Christ's Christ's retor: "Get behind me Satan!" Cf. Ellen G. White, DA 415, 416. confession of God's holiness was made not just in the very hour of his death, 11 Lk 22:44. Cf. Ellen G. White's comments on Christ's temptation in this although it was consummated there. It was made in life, teaching, and act, particular case, in DA 681-697. throughout all his life. Although of central importance, his death is organically 12 Oscar Cullman has expressed this very convincingly in "Jesus the one with his whole life. Suffering Servant of God," chapter 3 of his Christology of the New Testament, 46 'An objective fact that is not apprehended in any sense subjectively, is to rev. ed., trans. S. C. Guthrie and C A. M. Hall (Philadelphia: Westminster those who have no subjective relation to it as if it were non-existent" remarks Press, 1963), esp. pp. 60-69. Robert C. Moberly The Atonement and Personality, (London: John Murray, 13 Cf. Lk 9:22; Mk 8:31; Lk 24:7, 26; Acts 17:3. 1924, p. 141). 13C 47 SC 27; 6T 230-31; AA 324; DA 175. See Regin Prenter, Creation and 51 This because "as one man's trespass led to condemnation for all men, so Redemption, trans. Th. I. Jensen (Philadelphia: Fortress Press, 1967), pp. one man's righteousness ("one man's obedience," v. 19) leads to acquittal 441-451; Robert C. Moberly, The Aton and Personality, pp. 136-133; Emil and life for all men" (Rom 5:1.8). Brunner, The Mediator, trans. 0. Wyon (Philadelphia: Westminster Press, 52 Acts 5:30-31; Heb 7:23-25; 9:24; 10:19-25; 1 Jn 2:1-2, 1947), pp. 515-535. 53 Cf. Col 1:10; 1 Pe 2:2; 1 Thes 3:12. 44 The importance of the NT theme of Christ's victory over the evil powers 48 P. T. Forsyth, The Work of Christ, pp. 206-210. and its implications has been demonstrated by Gustaf Aulen, The Faith of the 49 J. Behm, E. Wurthwein, "metanoeo, metanoia," TDNT, IV, pp. Christian Church (Philadelphia: Muhlenberg Press, 1948), passim. 975-1008. 55 Robert H. Culpepper, Interprettng the Atonement, pp. 146-150; Lean 50 Leshe Newbegin, Sin and Salvation, pp. 97-100. Morris, The Cross in the New Testament, p. 259.

14C CHRIST'S ATONING MINISTRY IN HEAVEN

Gerhard F. Hasel Theological Seminary Andrews University

There are three fundamental aspects in Christ's end the great controversy between Christ and Satan total atoning work of salvation. The first aspect and restores undisturbed peace in the universe. commences with his mysterious incarnation, centers It will be our purpose to explore several major in the act of our Lord's atoning once-for-all ideas of the second aspect of Christ's atoning work (ephapax) self-sacrifice on the cross, and terminates with its two distinct phases of ministry in the with his marvellous resurrection and ascension. The heavenly sanctuary. Let us affirm that just as the cross is the prerequisite for Christ's two-fold first aspect of Christ's ministry is the foundation and heavenly ministry, so Christ's two-fold heavenly prerequisite for the second aspect of his atoning ministry is the prerequisite for His second coming. work. The second aspect is carried on in heaven just In other words, just as Christ executed the earthly as his first aspect was located on earth. The heavenly aspect of his atoning work on the basis of which He ministry began with his enthronement and install- could enter upon His saving work in heaven, so ation in the heavenly courts, involves two phases of Christ functions now in heaven on the basis of which heavenly ministry, and terminates in the closing acts He can come a "second time" (Heb 9:28). It is just before His glorious Second Coming (Heb 9:28). At as vital, for Christ's followers to gain as deep an that point the third and final aspect of Christ's understanding of this second aspect as it is to have as atoning work commences which finally brings to an deep an understanding of the first aspect.

I. THE FUNCTION OF CHRIST'S HEAVENLY MINISTRY These introductory considerations have already the right hand of the power of God." So Peter on pointed to the subject of the function of Christ's Pentecost announced that the exaltation of Christ heavenly ministry. We need to ask ourselves, What had been accomplished. The prophecy of Ps 110:1 function does Christ have in heaven? What kind of and Jesus' own prediction concerning his exaltation role does He play after His ascension? Is He active was now fulfilled. or inactive in His heavenly abode? The rich biblical The NT states frequently that Christ is "seated" testimonies provide clear answers to these questions. at the right hand of God. This refers both to the Let us consider the biblical data. session of Christ, namely the act of enthronement of Christ, and the resulting state of enthronement.3 A. Christ's Session and Installation to His Heavenly Christ not only was seated but remains seated.4 He Ministry. not only was installed as heavenly King, Priest, and Scores of texts affirm that Christ's victorious Prophet,5 but began after His heavenly enthrone- ascension into heaven (Acts 1:9-11) is followed by ment His special heavenly function, a perfecting His exaltation at the right hand of God.' At ministry in behalf of men.6 The closing of the Pentecost Peter proclaimed to the multitude in magnificent ceremony of Christ's exaltation and Jerusalem that God fulfilled the prediction of Ps session, which marks the beginning of His atoning 110:1 and "exalted (Jesus) at the right hand of ministry in heaven, was marked by the Pentecostal God" (Acts 2:33).2 Jesus had already prophesied outpouring of the promised Holy Spirit, an event before His earthly judges as recorded in Lk 22:69: both seen and heard. Note the emphasis placed on "But from now on the Son of Man will be seated at this in the second part of Acts 2:33: 15C "Being therefore exalted at the right hand of at the right hand of God" as applied to Jesus Christ God, and having received from the Father the is explicitly supported in the report of the vision of promise of the Holy Spirit, He has poured out Stephen. He sees "the heavens opened, and the Son this which you see and hear." of Man standing at the right hand of God" (Acts Christ is here depicted as the Exalted One who is 7:56). If Christ is constantly in a sitting posture, in charge to pour out the Holy Spirit in fulfillment then Stephen could hardly see him "standing" of the promise to His disciples (Acts 1:4-5, 8). It is a (hestota). significant claim of the NT that the greatest event in What significance is there in this unique biblical the early Christian Church, the outpouring of the reference to Christ's "standing"? It goes beyond Holy Spirit at Pentecost, is linked to the exaltation the limitation of space imposed upon us to discuss and thus installation of Christ to his heavenly the variety of interpretations placed upon Act ministry.? This implies that the beginning of 7:55-56. It will have to be sufficient to mention Christ's heavenly ministry in behalf of the faithful several. It has been suggested that Jesus is standing was accompanied on earth with the reception of the because he was waiting until he should be finally needed early rain. From this it is evident that rejected by the Jewish nation.12 An old view takes Christ's heavenly ministry has a direct relationship the "standing" to refer to Jesus' rising to welcome to the life of the faithful on earth, even at this early him into heaven at the moment of his death.13 It moment in the life of the Church. One wonders, has also been claimed that Jesus was originally therefore, whether it is not reasonable to suppose thought of as "standing" before God like angels.14 that the finishing of Christ's heavenly ministry will Recently it is suggested that "standing" has likewise be accompanied on earth with the reference to the Second Coming of Christ.15 Since outpouring of the Holy Spirit, the latter rain, in these interpretations do not seem to recommend order to bring to a glorious climax the gathering in themselves, it appears most plausible to understand of the faithful just as the early rain at Pentecost the expression "standing" also as a technical term caused extraordinary growth in the early church that expresses Jesus' role as a heavenly witness and and assured her ultimate success. advocate' 6 in the courts above where he shows Since the NT maintains time and again that himself engaged as heavenly intercessor17 and Christ is "seated, the question arises, How are we sustainer.18 If this suggestion has Biblical support, to understand the expression of Christ being then it is again evident that Christ's heavenly "seated"? Is Christ constantly in a posture of function as Witness and Advocate as well as repose? Does it mean that His sitting expresses Intercessor and Sustainer has direct results for the inactive resting or that Christ is restricted to one faithful on earth, even in the hour of martyrdom. location? The idea of sitting at the right hand is B. Christ as Heavenly Priest and High Priest. associated with kingship in the Bible8 and therefore the word "seated" appears to be a technical term. Among the several roles that encompass Christ's Its meaning may be illustrated by means of the ministry in heaven, the NT describes His functions analogy of the enthronement of an earthly king at his as heavenly priest and high priest in greatest detail. coronation. In the act of enthronement a king is Judging from this emphasis it appears that special officially seated or enthroned upon his royal throne. weight rests upon the priestly and high priestly From that moment forward he remains in a state of functions of Christ in heaven. enthronement, he remains "seated" in the 1. Christ as Heavenly Priest. The designation technical sense of the term, although he executes his "priest" (hiereus) is applied three times in the letter kingly functions without constantly remaining in a to the Hebrews to the exalted and enthroned Christ sitting posture or even staying at his royal residence. (Heb 7:15; 8:4; 10:21). In Heb 7:15-16 Christ is The technical meaning of the word "seated" has presented as royal priest after the order of also been illustrated by means of a modem usage .9 Melchizedek: We speak of the seating of delegates at a convention. "This becomes even more evident when an- Once a delegate is officially seated he is not expected other priest arises in the likeness of Mel- to stay in sitting posture from that moment on. He chizedek, who has become a priest, not accord- may walk around, stand, lie down, or even be absent ing to a legal requirement concerning bodily for a while and still remains seated in the technical descent but by the power of an indestructible sense of the word. These analogies illustrate the life." (Heb 7:15-16). technical sense of the term "seated" in the past and Melchizedek, who is never called a "high priest" the present. They may indicate that Christ's seating but a "priest" is a type of Christ, the heavenly does not refer in its technical sense to the physical "priest." posture of repose or resting. Christ's heavenly The suddenness with which the notion of Christ's session expresses also an "ultimate status, "10 a heavenly priesthood appears in the letter to the "place of honour alongside God,"11 issuing in the Hebrews suggests that it was a belief already familiar execution of the heavenly function of his royal to Christians. The Pauline and Petrine idea of priesthood. having "access" (prosagoge) to God through Christ The technical meaning of the expression "seated (Ro 5:2; Eph 2:18; 1 Pet 3:18)19 as well as the 16C aspect of Christ "interceding" for believers (Ro Christ's high priesthood is marked by qualities 8:34; cf. Heb 7:25) are genuine priestly functions .20 that go far beyond those any human priests could The NT allusions to Christ as heavenly priest call provide. The reader of Heb 2:17 is assured that for consideration in conjunction with explicit Christ "Had to be made like his brethren in every references in Hebrews regarding the priesthood of respect, so that he might become a merciful and Christ. faithful high priest in the service of God, to make 2. Christ as Heavenly High Priest. A special expiation for the sins of the people." To the mark of the letter to the Hebrews is the development qualities of mercy and faithfulness are added of an extensive typology21 of Christ as heavenly greatness in Heb 4:14 and those of holiness, High Priest.22 Careful recent investigations of the blamelessness, purity, and separation from sinners typology of Hebrews have shown that it is in Heb 7:26. Christ's superior high priesthood independent both in vocabulary and development of ultimately rests in his "absolute sinlessness" (4:15; Platonic idealism and Philonic speculations.23 5:1-3)27 as well as in his perfect self-sacrifice (7:27) Biblical typology is known to have both horizontal provided once and for all. 28 and vertical aspects.24 The high priestly typology of All of this means that Christ is not High Priest Hebrews is developed primarily along horizontal with human limitations. To the contrary, Christ's lines. Let us take a look at how the later antitype once-for-all sacrifice on the cross rendered the entire surpasses the earlier type with respect to the call, Levitical system with all its limitations unnecessary. nature and confirmation of the high priesthood of He paid the necessary redemption price. His Christ. vicarious death is of all-sufficient meritorious a. The Divine Call. The letter to the Hebrews efficacy. The vicarious self-sacrifice of Christ meant designates Jesus Christ nine times as "high priest" the end of the efficacy of the entire Levitical (archiereus).25 The reason for this seems to rest in sacrificial system with the two phases of daily and the fact that the author of Hebrews views Christ's yearly services. From the moment of his installation redemptive work in terms of the antitypical as heavenly Priest and High Priest Christ can apply fulfillment of the Levitical priesthood. the benefits and merits of his own sacrifice in the two The passage of Heb 5:4-5 points out that Jesus phases of his heavenly ministry that correspond was called by God to his high priestly office just as typologically to the two phases of the earthly system. Aaron was, but that Christ's appointment came Indeed, He is the perfect offering and offerer, the from God. It was not hereditary as the Aaronic high supreme Victim and Priest, who applies the benefits priesthood, but came through the oath of God26 in of his atonement in both the first phase29 and the fulfilment of Ps 110:4: "And one does not take the second phase30 of His heavenly ministry. The honor upon himself, but he is called by God, just as nature of Christ's priesthood with its superior Aaron was. So also Christ did not exalt himself to be qualities is precisely what mankind requires, holy made a high priest, but was appointed by him (God) and sinless, merciful and faithful, blameless and who said to him, 'Thou are my Son today I have undefiled; one having no need to offer His sacrifice begotten thee' " (Heb 5:4-5). Christ was called, daily for our sins, but supplying the benefits of his "designated" (Heb 5:10), and "exalted above the unique once for all sacrifice permanently. heavens" (7:26; cf. Acts 2:36). Christ's appoint- c. The Confirmation. Christ was confirmed to his ment as heavenly "high priest" came as a result of heavenly Priesthood through God's oath (Heb a divine call and not through an act of self-appoint- 7:20-22; Ps 110:4).31 This divine oath assures that ment or through physical inheritance. Jesus Christ is the guarantee of the everlasting b. The Superior Nature. The Levitical priesthood covenant (Heb 7:22) which does not necessitate a is inadequate, because it is provisional and succession of priests as did the Levitical priesthood temporary (Heb 7:11-14) and its office is inherited (vs. 23). The reason for this rests in the fact that his and transmitted through descendents (vss. 15-19). high priesthood is eternal and unchangeable (vs. 24). The nature of Christ's priesthood and high Therefore, Christ is able to save all who draw near to priesthood is vastly superior to that of the Levitical God through the Lord Jesus. He is the ever-living one. The earthly priests and high priests are mortal mediator and intercessor (Heb 7:25; Ro 8:34). He is (7:8), but Christ is immortal and his priesthood is not only a "great priest" over the house of God eternal (6:20; 7:17). Because of Christ's "indestruc- (Heb 10:21) but he is also a "great high priest" who tible life" (7:16) the author of Hebrews writes in has gone into heaven (Heb 4:14). The greatness of 7:24: "He (Christ) holds his priesthood per- our heavenly Priest and High Priest is shown in his manently, because he continues forever." His superior dignity, power, and efficacy. indissoluble life makes it possible that he is "a high priest forever" (Heb 6:20). Since Christ is not liable C. Christ as Heavenly Mediator and Intercessor. to the misfortunes of mortal life, he alone can fulfill The NT depicts Christ's function in heaven aside to the letter the words, "Thou art a priest forever" from that of Priest and High Priest also as that of (Ps 104:10 quoted in Heb 7:17). "He always lives to Mediator and Intercessor. These two roles need our make intercession for them" (Heb 7:25). attention now. 17C 1. Mediator. Paul depicts Moses as the invest any other being even with the semblance of "mediator" (mesites) of the law (Gal 3:19), but in 1 that function and work that belongs to Him as the Tim 2:5 the Lord Jesus Christ, who gave himself as a only Mediator between God and man. Christ ransom for all, is designated the "one mediator enthroned in the heavenly sanctuary, is our between God and men." The term "mediator," or all-sufficient Mediator in the economy of re- mesites, is one of the great NT titles of Jesus and is demption. applied to him five times.32 What meaning did this 2. Intercessor. Christ also functions as heavenly term have in the NT world and in the NT itself. A Intercessor.36 Christ's heavenly ministrj includes mesites is an arbiter or intermediary that is a person the aspect of a "standing intercession."-7 This is whose task it is to bring together two estranged stressed by the form of the verb in Ro 8:34 where parties .33 He is the person who wipes out the Jesus is said to "make intercession for"38 those differences between them and also inaugurates a "who draw near to God through him. " contract or covenant.34 A mesites is also a person The doctrine of the continuous heavenly inter- who is a guarantor and surety (Heb 7:22) who takes cession of Christ is most fully developed in the letter over the debt of another person.35 Thus the to the Hebrews where it is shown that the heavenly "mediator" Jesus is our intermediary intercessory activity is continuously carried on (Heb between us and God (1 Tim 2:5). He is the 7:25) "in the presence of God on our behalf" (9:24) connecting link between God and man. Our and continues as long as Christ is High Priest (6:20; mediator has paid all debts of each of his clients. 7:3). This intercession which is carried on Jesus is the mesites who stands good for our debt to individually for each one who draws near to God God because of his blood (Heb 10:10, 19), giving through Christ "is a genuine high priestly act."39 himself for us. He alone is able to bring together the Through his intercessory function our heavenly two estranged parties. High Priest cleanses us from all unrighteousness. Jesus is the Mediator of the new covenant (9:15; Christ's intercessory function is that of a Paraclete, 12:24) which is better because that superior an Advocate with the Father (1 Jn 2:1), who speaks covenant was inaugurated by his blood. Christ to the Father in our defense, in order that the engages in a better ministry (8:5) of a "better" confessed sins of the saints are forgiven. covenant (8:6), providing a "new and living way" The knowledge Of the function of Christ as Priest (10:20) through which we can "draw near with and High Priest in heaven, as our heavenly confidence to the throne of grace" (4:16). Indeed Mediator and Intercessor, makes us confident of Jesus Christ is the way into the heavenly sanctuary our salvation; it makes us free from the load of sin (9:8). His ongoing mediation in the heavenly and guilt; it lifts us up to a high plain of spiritual sanctuary is so perfect and of such a superior nature growth; it teaches us through whom we can become that the believer in Christ needs no other mediator perfect. Our knowledge of Christ's heavenly whether on earth or in heaven. The unique glory of function is an essential key to the meaning of Christ as Mediator demands that the faithful do not righteousness by faith.

II. THE SPHERE OF CHRIST'S HEAVENLY MINISTRY

In the first part we have focused on the reality of there is a high priest, there must also be a sanctuary, the multiform but interrelated functions of Jesus and where there is a sanctuary, there also holy acts Christ's heavenly ministry as Priest and High Priest must be enacted. That is the logic of the letter to the as well as Mediator and Intercessor. The reality of Hebrews. "40 The sanctuary typology is primarily Christ's heavenly priesthood poses questions regard- of the vertical type along the spatial scheme of ing the sphere of Christ's heavenly ministry: What "heavenly-earthly" 41 and "original-copy., ,42 is the nature of the heavenly sanctuary? Is all heaven The OT maintains43 as well as the NT44 that the the sanctuary? Are the upper heavens the earthly sanctuary is but a copy and shadow of an sanctuary? Or is there a sanctuary in heaven? original pattern and reality in heaven. Where does Christ carry on his vital and continuous ministry in behalf of all who draw near to God B. The Heavenly Sanctuary in the OT. 1. The through him? It shall be our attempt to let Scripture Pentateuch. provide answers to these questions. A key witness in the OT concerning the heavenly sanctuary comes in connection with the divine A. The Typology of Earthly and Heavenly instruction given to Moses by God, "According to Sanctuary. all that I show you concerning the pattern (tabn.4) of It has been recognized that the NT contains a rich the tabernacle, and the pattern (taba) of all its sanctuary typology and logic built upon it. The logic furniture, so you shall construct it." This is later is summarized by J. Schneider as follows: "Where reinforced, "And see that you make them after the

18C pattern (tabnit) for them, which is being shown you shadows! To the contrary, the "shadow" (skia) on the mountain" (Ex 25:40). The latter text is reflects the physical reality, though shadowy, which quoted in both Acts 7:44 and Heb 8:5 where the casts the shadow.60 The point is that actual Hebrew term Sahli-1i is rendered by the Greek term existence is to be assigned to the heavenly reality. tupos, "type."45 Two conclusions are already 2. Psalms. Several passages in the Psalms have evident: (1) The origin of the earthly wilderness been recognized as referring to the heavenly sanctuary is the result of a heavenly vision, a point sanctuary.61 Some of these passages speak of the especially emphasized in Nu 8:4 with the explicit heavenly dwelling place of deity as the "temple" word for "vision" (mareh).46 (2) The earthly (19Fkril)62 of God. Ps 11:4 affirms, "The Lord is in sanctuary is not the original, but a "pattern" his holy temple, the Lord's throne is in heaven." (tabnit, tupos) of a supramundane reality.47 The poetic parallelism indicates without doubt that Brief consideration must be given to the meaning Yahweh's abode is his heavenly temple 63 where of the term tabnit, usually rendered as "pattern" in his throne is located. In Ps 18:664 David confesses English translations. The term tabnit is a nominal that when he cried for help to God in prayer "from derivative of the Hebrew verb bandh.48 A careful his temple he heard my voice and my cry to him study of the three usages of tabriTt49 in Ex 25 reached his ears." The "temple" (hFkiil) here shows50 that this term refers in this passage to a seems to refer also "to the heavenly sanctuary of scale "model" or "copy"51 in the sense of a God. "65 Another Psalm of David is widely miniature presentation of the heavenly sanctuary. understood to speak of God's heavenly abode. In Ps This seems to lead us to the next and third 29:9 the celestial choir sings to God in his heavenly conclusion: Moses was shown in vision a temple:66 "In his temple all cry, 'Glory!' " "model"52 of the original heavenly sanctuary after There are also Psalm passages that employ regular which he was to pattern the earthly copy.53 What terms for "sanctuary," namely gOciesv67 and was shown to Moses was then not just an miqelizsY ,68 when they speak of the celestial abode of architectural plan.54 It has been suggested that the God. David proclaims that "God has spoken in his conception of the tabnit, the 'model' in Ex 25, may sanctuary" (Ps 60:6, RSV)69 and that he has reflect ultimately that "the earthly sanctuary is the looked upon God "in the sanctuary" (Ps 63:2).70 counterpart of the heavenly dwelling of a deity."55 In Ps 68:35 the inspired writer speaks of the In Hebrews the earthly sanctuary is designated to awesomeness of God "in his sanctuary" which is be a "copy and shadow" (Heb 8:5)56 of a heavenly paired with the "heavens" in vs. 34 and points substance (epourania). The same text also quotes Ex undoubtedly to the heavenly sanctuary.71 In Ps 25:40 and the Hebrew term tabnIt ("model, copy, 96:6 the same pairing between "heavens" pattern") is rendered by the Greek word tupos. We ("clouds") and "sanctuary" is evident and again have here not only a typological correspondence the heavenly sanctuary seems to be in view.72 The between what was shown Moses of the heavenly same seems to be true of the sanctuary in Ps 102:19: substance and the earthly sanctuary where the "The LORD looks down from his sanctuary on former is a "type" of the latter, but something high,73 from heaven he surveys the earth" (NEB). comes to expression about the reality of the heavenly It has also been suggested that the "sanctuary" patterns. The well-known commentator 0. Michel mentioned in Ps 150:1 is the one in heaven/4 points out that ' 'actual existence is to be assigned to because his residence is assigned to "his mighty the heavenly patterns (Urbildern), because they firmament" (RSV). conform to the revelation of God."57 The "house" mentioned in Ps 36:875 in the The reality of the heavenly patterns appears to be phrase "the abundance of thy [God's] house" has emphasized in Ex 25:40. In this passage the phrase been believed to refer possibly to God's sanctuary.76 "which is being shown you" reads 'a.ler 'attaly But this is far from certain as are the references to mor'eh or literally translated "which you are caused the "temple" in Ps 27:4 and 29:9. to see." It indicates that Moses was shown a visible 3. Prophetic Books. The reality of a heavenly reality. This visible reality is the tabnit mentioned in dwelling place of God is affirmed in several prophetic Ex 25:9, 40; 26:30; 27:8. Thus God gave to Moses books. Isaiah "saw the Lord sitting upon a throne, aside from verbal directions a visible reality to serve high and lifted up; and his train filled the temple" as a miniature model for the earthly sanctuary. (6:1). The "temple" appears to refer in this text to In this connection the fact that the earthly the celestial abode, God's heavenly dwelling place or sanctuary is called a "shadow" (skai)58 in Heb 8:5 sanctuary, as is widely pointed out.77 The prophet is highly significant. As an airplane in the sky casts a Micah speaks in 1:2-3 of God's "holy temple" shadow on the earth, the airplane being a visible which contextually is to be considered the one in reality, and not itself a shadow, so there is a reality heaven.78 "His holy temple [is] God's dwelling; in heaven of which the earthly sanctuary is a not an earthly building, but the heavenly temple of "shadow." Franz Delitzsch makes the point in his God (Is 63:15; Ps 11:4)."79 Habakkuk's statement, famous commentary that the earthly tabernacle is "But the Lord is in His holy temple" (2:20), speaks the shadow of a heavenly reality, "but not the of God's dwelling place in heaven.80 Jonah shadow of another shadow. "59 Shadows don't cast confesses, "And my prayer came to Thee, into Thy 19C holy temple" (2:7).81 It is quite likely that the Scriptural proof for his description because he is a phrase "thy holy temple" in Jonah's prayer refers visionary witness of heavenly realities. In harmony also to God's heavenly temple or sanctuary.8 2 An with the OT witness John the Revelator sees that allusion to the heavenly temple may possibly be seen the throne of God is placed "within his temple" in Isa 63:15 on account of the context.83 (7:15).89 However, "the ark of the covenant" It is, then, evident that the OT contains a which also "was seen within the temple" (11:19) is significant number of passages, aside from Ex 25 and a piece of furniture of the Holy of Holies. The Dan 7-8, in poetic and prophetic literature that point opening of the temple in heaven with a view into the to the reality of the existence of a sanctuary or Holy of Holies, where the ark is located, at the time temple in heaven. There the Ruler of the universe is of last trumpet reveals that knowledge and enthroned, worshiped by heavenly beings, over- understanding of heavenly things shall increase and seeing the affairs of men, and listening to their that closer fellowship and intimacy between prayers (cf. Dt. 26:15). Writing on the Psalms F. worshipers on earth and events in heaven shall be a Delitzsch summarizes: "At an infinite distance reality just before the great consummation. above the earth, and also above Jerusalem, . . . is a Before God's throne in the heavenly temple- 19Fkjl qades [holy temple], 18:7; 29:9, and in this sanctuary burn seven fiery lamps (4:5); and stands holy temple is Jahve, the Holy One . . . And this the golden altar, the incense of which is mingled temple, this palace in the heavens, is the place with the prayers of the saints (8:3-5). From the whence issues the final decision of all earthly analogy of the earthly sanctuary it is known that matters, Hab 2:20; Mic 1:2. For His throne above is these are items of the Holy Place of the first also the super-terrestial judgment-seat."84 compartment of the sanctuary. These descriptions C. The Heavenly Sanctuary in the NT. point to a correspondence between the earthly two-partite sanctuary and the heavenly original.90 The subject of the heavenly sanctuary in the NT is broad and deep. The space allowed for this subject We also gain a glance at the vast size of the does not permit us to go into all facets and significant heavenly sanctuary and the glorious activities of the aspects as we should like. It is, therefore, mandatory heavenly temple-sanctuary. The vast size of the to be as precise and concise in our discussion of the heavenly temple-sanctuary is indicated by the heavenly sanctuary in the two major documents in presence of the worshiping elders and the myriads which they appear. and thousands of heavenly beings (Rev 5:11). It is 1. Revelation. The book of Revelation provides evident, then, that no earthly sanctuary structure explicit information concerning the nature of the can compare to the vastness of the heavenly heavenly sanctuary85 and thus the sphere of the original.91 The heavenly temple-sanctuary in Rev ministry of the heavenly High Priest. One notes in is the place from which the destiny of men is decided the study of the texts of Rev pertaining to the and from which go forth last decisions for heaven heavenly temple-Sanctuary86 that there is a sharp and earth (cf. 7:15; 16:17).92 distinction between heaven as heaven and a The symbolic nature of Revelation and its pictor- sanctuary in heaven itself. Notice the wording of ial language do not nullify the reality of God's Rev 11:19: "Then the temple in heaven was temple-sanctuary in heaven just as little as they deny opened, and the ark of the covenant was seen within the reality of God and Jesus Christ. Symbols, his temple.... "The Greek O vans .rq) pictures, and images are intended to suggest the oupavq is literally translated, "the temple of God, inexpressible mystery that is revealed but cannot be the one which is in heaven, was opened." The grasped in their depth and fulness. The realities of original text makes a strong distinction between the celestial world can be communicated to us only heaven as the location of God's temple and the in the language of earthly analogies. This does not temple of God itself. That same emphatic distinction need to lead to Platonic speculations or demytholog- is found in the original text of Rev 14:17: "And ization, but to a recognition that the heavenly another angel came out of the temple in heaven ..." realities are vastly superior and more glorious than It appears again in Rev 15:5: "After this I looked, their earthly counterparts and that human language and the temple of the tent of witness in heaven was is inadequate to give full expression to heavenly opened . . . ."87 These repeated phrases leave no realities. doubt about the fact that there is a temple or 1. Hebrews. The letter to the Hebrews is the sanctuary in heaven and that heaven itself is not second major NT document that gives primary conceived of as qualifying as the sanctuary. The witness to the heavenly sanctuary. It comes into assessment of 0. Moe is to the point: "Several focus in the section of chs. 8:1-10:25, the heart of passages in the Apocalypse distinguish clearly the letter. In Heb 8:2 the High Priest Jesus is called between heaven itself and the temple of God, cf. "a minister in the sanctuary and the true tent which 11:19."88 is set up not by man but by the Lord." In vs. 5 the The book of Revelation assumes a two-partite earthly sanctuary is described as "a copy and temple-sanctuary as it assumes the reality of a shadow" of that heavenly one. Thus the original is heavenly temple-sanctuary. The author uses no in heaven of which the one on earth is but a copy. 20C Here the "original copy" analogy of which we tent" can therefore not mean earth, earthly spoke before is applied. As the copy is on earth, so creation, or something like it, but only the entirety the original is in heaven. J. Schneider has of the earthly sanctuaryl 05 of the old covenant. This summarized the argument concisely: "Where there view is supported by Prof. A. Cody who writes on is a high priest, there must also be a sanctuary, and 9:8 as follows: "The first tent becomes the old, where these is a sanctuary, there also holy acts must earthly tent in its entirety, including both the Holy be enacted. That is the logic of the letter to the and the Holy of Holies, and the second tent, the Hebrews."93 This is part of the vertical typology `better and more perfect tent' of vs. 11, becomes the that is present in Hebrews with its typology of celestial santuary. "1°6 W. Michaelis agrees that in original-copy. Prof. G. Theissen has recently 9:8 "a single concept seems to embrace the whole of written that "as a result of a consistent application the heavenly sanctuary, namely to hdgia. " 107 The of the scheme of original-copy, these must exist in typological intent of Heb 9:1-7 is realized in its heaven a two-partite sanctuary even as on earth. "94 vertical dimension of heavenly-earthly in 9:8ff. and These assessments of the argumentation of Hebrews on the basis of 8:2 and 9:2 the original-copy are sound. dimension of the vertical typology comes also to The reality of the heavenly sanctuary is further expression in 9:8 where to hdgia refers to a heavenly underlined by the adjective "true" in Heb 8:2. The sanctuary with two divisions. The heavenly original heavenly sanctuary95 is the "true" or better has as much reality as its earthly "copy and "real" one.96 The Greek term used here and in shadow." 9:24 where it is also applied to the heavenly sphere is Aside from the typological intent, 9:9-10 bring alethinos, This Greek adjective means "real" as out a parabolic intent. The "first tent," explains vs. opposed to merely "apparent."97 On Account of 9, is a parable for "the present age," i.e. for the old its classical distinction to the Greek adjective aeon that lasted until the "time of reformation" (vs. alethes, which means "true" as opposed to 10), when the new aeon, which Jesus inaugurated, "false,"98 the adjective alethinos which is used began. The parable relates that the worshiper who twice of the heavenly sanctuary points seemingly brings sacrifices now can never perfect his unequivocally to the actual reality99 of a sanctuary conscience; he can never have direct and complete in heaven. As God is described as "real" in Jn 17:3 communion with God. Perfect and direct com- and consistently by Paul, as for example in 1 Thess munion with God comes alone through Jesus in the 1:9, with the usage of alethinos, so other entities time of the new aeon. Heb 10:19-20 emphasizes that possess reality in so far as they are associated with now the way into the heavenly sanctuary is open. His reality. As the heavenly sanctuary is associated We are restricted in giving attention to only two with God's reality, so it is as real as God is real. additional passages in the letter to the Hebrews. A The section of Heb 9:1-11 divides itself into two key text in the central section of Hebrews is 9:11. subdivisions. Vs. 1-5 describe the structure of the Time does not permit us to sketch and evaluate the "earthly sanctuary" into the "outer tent" or "the variety of interpretations of this text.108 It is most first compartment of the tent" which is called the consistent with the whole tenor of the letter itself to Holy Place and the "second tent" or "the second refrain from symbolical interpretations and to affirm compartment of the tent "10° which is called the that the words "the greater and more perfect tent Holy of Holies. The unusual linguistic usage of the not made by hands, that is, not belonging to this expressions "outer tent" and "second tent" in creation" (9:11) refer to the real heavenly sanctuary Heb 9:1-5 are now known to have been current in with its two compartments. This standard Adventist NT times for the Holy Place and Holy of Holies view is held among others by H. Windisch,109 W. respectively (on the basis of Josephus).101 This Michaelis,110 and J. Schneider.111 This meaning strong terminological emphasis on these two of the text is in total harmony with what we have compartments of the one sanctuary102 is to bring seen is the testimony of the rest of the letter to the into focus as strongly as possible the distinction and Hebrews. It is also in harmony with the other independent significance of these two parts of the Biblical passages that describe a real sanctuary with sanctuary.103 two compartments in heaven. Heb 9:6-10 follows with an emphasis on the The other important passage is the one in Heb worship regulations. Beginning with Heb 9:8 the 9:23-24: "Thus it was necessary for the copies of the writer relates this typologically and parabolically (vs. heavenly things to be purified with these rites, but 9) to the heavenly realities under the new covenant. the heavenly things themselves with better sacrifices It is interesting to note that the letter to the Hebrews than these. For Christ has not entered into a follows the Greek OT (LXX) in its usage of the term sanctuary made with hands, a copy of the true one, "tent" (skezze). As in the Greek OT so in this letter but into heaven itself, now to appear in the presence "tent" always designates the whole sanctuary.104 of God on our behalf." Every careful student knows This is true in every instance and especially when that these two verses are with vss. 13-28 a "tent" is associated with the term hagia, "sanc- development of the theme of vss. 11-12. Without tuary," as in 8:2 and 9:8. The expression "first attempting to go into all the ramification of vss.

21C 23-24, it is a fair assessment to state that this text overview of the varying symbolic interpretations of does not equate all heaven with the heavenly the sanctuary in Hebrews. We shall restrict sanctuary.112 The unbiased reader of vs. 23 ourselves by limiting our discussion to four major recognizes that "the heavenly things" are the symbolical interpretations: (1) The old "ecclesi- originals which are located in heaven but are not astical interpretation" holds that the sanctuary in identical with heaven. This is not contradicted in vs. Heb 9:11 is not a heavenly reality but the 24, if one recognizes that this text contains an church." 26 The chief objection is that since Christ is abridged expression (brachyology).113 The context said to have "passed through the heavens" (4:14) to of vs. 24 points to its own meaning: "Christ has not get to his throne (8:1-2) he would have to pass entered into a sanctuary, but into heaven itself (i.e. through the church. But to the contrary, Hebrews in which there is the true sanctuary),114 in order to maintains that the church must pass through Christ, appear now in the presence of God for our her mediator, to come to the heavenly throne of behalf ."1l5 We may illustrate the usage of a grace (4:14-16; 8:6; 9:15; 10:19-20; 13:15).127 (2) sentence that contains an abridged expression The "christological interpretation" suggests that (brachyology) in the following way: "I have the "true tent" is Christ's glorified human nature entered Europe to appear at the General through which one must approach God.128 A chief Conference." This does not equate all of Europe as problem of this view is that the "greater and more the place of the General Conference. To the prefect tent" cannot refer to the body and humanity contrary, Europe is the general geographical locale of Christ since the words "not of this creation" as a whole within which there is a designated place at (9:11) could not apply in this instance.129 (3) The which the General Conference convenes. Likewise, "eucharistic interpretation" takes the tent as "heaven" is the general locale as a whole within referring to the glorified body of Christ" 30 of which which there is a designated real sanctuary with two one partakes sacramentally at the eucharist." 3" compartments. Let us also note that in 9:24 the This new Roman Catholic view is speculative and adjective alethinos is used again which emphasizes lacks sound support in the text.132 (4) The the reality of the heavenly sanctuary as in 8:2. "cosmological interpretation" is most prominent In short, the view of the author of Hebrews may today. It claims that Jesus, after his resurrection and be described as follows: In the upper heaven ascension, passed through the heavens which are (9:24), far above the earth and the heavens that will identified as the Holy Place in order to arrive in the be shaken by God (1:10-12; 11:12; 12:26), is that presence of God, the Holy of Holies, which some heavenly world, the "heavens" (4:14; 7:26; 8:1; identify as the upper heavens133 or the heaven of 9:23; 12:23, 25) in which there is the reality of the angels.134 Many supporters of this interpretation heavenly Jerusalem (11:10; 12:22; 13:14) with its recognize a part of the typological analogy, namely real sanctuary (8:24: 9:8, 11). As its earthly copy it that the heavenly counterpart to the earthly has two compartments (8:2; 9:8, 11-12, 23-24; sanctuary consists also of two compartments. But 10:19) and contains the throne of God (4:16; 8:1; these are interpreted symbolically as two spheres 12:2). The "real sanctuary" is not only the through which Christ passes.135 Incisive criticisms heavenly original but also the place of the saving have been brought forth against this view: (a) If the activity of the heavenly High Priest. Thus the letter tent of 9:11 is symbolically interpreted as a passing to the Hebrews has an intertwining of the vertical through heavenly regions by the ascending Lord on and horizontal typology, the spatial (heavenly- his way to the Holy of Holies, then a contradiction is earthly, original-copy) and salvation historical- created with regard to "the true tent" of 8:2 which eschatological aspects of Christ's heavenly ministry. contains God's throne in heaven.' 36 Therefore, the This non-symbolical understanding of the reality tents mentioned in 8:2 and 9:11 are to be of the two-partite heavenly sanctuary has had considered identical. Both carry adjectives that well-known supporters in the last five decades. define their superior reality,' 37 and both refer to Among those who hold that Hebrews teaches that the heavenly sanctuary as a whole.138 (b) The there is a real sanctuary in heaven are R. Asting ,116 equation of "tent" with heavenly regions or heaven H. Windisch,117 K. Bornhauser,118 H. Wen- itself does not do justice to the usage of Hebrews schkewitz,119 L. Goppelt, 120 J. Schneider,121 H. where the heavens are twice designated to be part of Bietenhard,122 W. Michaelis," 23 and most this creation (1:10-12; 12:26-27). While the "tent" recently in several publications 0. Hofius.124 is employed for a non-earthly reality, the letter of Although many NT scholars have opted for various Hebrews has always the heavenly sanctuary as a kinds of symbolical interpretations of the sanctuary whole in mind.140 (d) The cosmological interpreta- passages in the letter to the Hebrews, some of them tion is inconsistent. It recognizes literal typology but have been forced to admit frankly that the natural applies it symbolically. (e) The cosmological understanding of Hebrews with a real two-partite interpretation creates a contradiction.141 The OT sanctuary in heaven, to use now the words of one of and NT witness to the reality of a two-partite them, "obviously agrees with the letter of the text sanctuary in heaven, but the cosmological interpre- "125 tation of Hebrews only allows heaven itself as the It seems not less than fair to provide a succinct sanctuary. 22C Adventists generally and many other exegetes142 heavenly sanctuary? We had noted that it is logical have taken Hebrews in its literal and non-symbolical to suggest that where there is a real heavenly High sense and avoided thereby the manifold problems Priest, there must also be a real heavenly sanctuary. and pitfalls of the various symbolical interpretations. The OT has pointed to the reality of a heavenly In affirming the reality of the two-partite heavenly sanctuary in the writing of Moses, David, Isaiah, sanctuary, Adventists are fully aware that the Micah, Habbakkuk and Jonah. The NT gives its heavenly original is best understood through the own harmonious testimony to the reality of a shadowy earthly copy. But to understand the text two-partite heavenly sanctuary through vision and literally does not mean that the heavenly sanctuary typology. We can affirm the Biblical teaching that is made of brick and mortar.143 The earthly "copy Christ is since His ascension, exaltation, and and shadow" permits us to have an essential glimpse enthronement our heavenly Priest and High Priest, of the reality in heaven without falling into the trap our constant Mediator and pleading Intercessor of symbolical interpretations which deny in one way before God. We can also affirm that the sphere in or another the heavenly two-partite sanctuary as a which Christ carries on this manifold function is the reality. real two-partite sanctuary located in heaven. It We have begun our study by asking, Is there a remains now for us to investigate the nature of heavenly sanctuary? What is the nature of the Christ's heavenly ministry.

III. THE NATURE OF CHRIST'S HEAVENLY MINISTRY

This heading demands the exploration of some sanctuary surpasses any ministry of earthly priests major highlights of Christ's atoning work carried on and high priests.147 for believers in the heavenly sanctuary. B. The First Phase of Christ's Heavenly Ministry. A. The Typology of Christ's Heavenly Ministry. What is the precise nature of the first phase of In attempting to capture some major highlights of Christ's heavenly ministry? The heavenly Priest the nature of Christ's atoning ministry in heaven, and High priest engages in the first phase of his we affirm again that where there is a heavenly High ministry in the first compartment of the heavenly Priest, there must also be a heavenly sanctuary. sanctuary. His first phase corresponds typologically Furthermore, where there is a two-partite heavenly to the daily ministry of the OT priests but is vastly sanctuary, there must also be a two-phase heavenly superior to it. ministry. J. Schneider wrote, "Where there is a After the dedication of the earthly sanctuary (Ex sanctuary [in heaven], there also holy acts must be 40:1-15) and the installation of the priests (vss. enacted." 44 This view is in harmony with the 12-15, 31-33) the ministry in the earthly sanctuary horizontal typology of the service of the earthly was inaugurated. Our heavenly Priest and High priests and high priests who respectively served Priest also began his ministry in the heavenly "daily" and "yearly" in a "copy and shadow of sanctuary after its dedication, and after he himself the heavenly thing" (Heb 8:5). The two-phase had been installed to his mediatorial, intercessory, earthly ministry of priests and high priests has a and priestly ministry. The pentecostal outpouring of salvation-historical correspondence, which is an the Holy Spirit signified and communicated that essential aspect of the horizontal typology, in the Christ's installation to his heavenly ministry was two-phase heavenly ministry of the heavenly Priest accomplished (Acts 2:33).148 By means of the Holy and High Priest Jesus Christ. This part of biblical Spirit the ministering Christ sustains his church149 theology Adventists have maintained for a long and vindicates believers before their enemies (Acts time.145 Recently a non-Adventist NT scholar 7:55-56). summed up his view of Christ's twofold service in Jesus is our heavenly mediator of a superior heaven as follows: "The ministering service, which covenant. Christ's own blood shed on Calvary on Christ fulfills in heaven, has a twofold aspect that our behalf ratified the new covenant and antiquates corresponds to the division of the tent in a Holy the old covenant and its mediatorial system. Christ's Place and a Holy of Holies. '1.46 The correspond- own blood "assures our entrance into the ence of Christ's heavenly ministry to the division of sanctuary" (Heb 10:19). It provides the "new and the two-partite sanctuary is correctly recognized. living way" (vs. 20) through which we can "draw Christ carries on a ministry in two phases in heaven near with confidence to the throne of grace" (Heb or more precisely in the heavenly sanctuary. It not 4:16). only corresponds to the two divisions of the earthly Christ's mediation and intercession involves sanctuary but also to the two divisions of the priestly among other things the forgiveness of confessed sins ministry in the earthly sanctuary. At the same time as expanded on in 1 Jn 2:1-2. In harmony with the Christ's two-phase ministry in the heavenly typological correspondence of the "daily" ministry

23C of the OT priest (Lev 4:5-12, 16-21), the sinner is indicates that the idea of blotting out belongs to the cleansed (Heb 9:13) through Jesus' own blood and semantic field of atonement.161 his sins are transferred in figure 150 and in fact151 The great Day of Atonement was also a day of to the heavenly sanctuary which is thus defiled and solemn judgment. Anyone who refused to humble stands in need of cleansing just as the earthly himself "shall be cut off from his people" (Lev sanctuary had been defiled in the course of the 23:29; cf. Ezk 18:24). This implies that the Day of year.152 The ancient Israelites gained "day by day" Atonement was also "the great day of (teTmPd) forgiveness,153 but their sins and their guilt repentance.351 62 Although the Day of Atonement defiled the sanctuary through the transfer of the was a day of solemn judgment, the intent of this day sacrifice.154 The believer can have now also the was not that God should engage in punitive "day by day" experience of forgiveness, because the punishment but that his saving activity should be precious blood of Christ cleanses us through our made manifest.163 This day was then a day of Advocate's continual intercession (1 Jn 2:1-3). separation and ultimate decision on which the future C. The Second Phase of Christ's Heavenly of the Israelite was decided. Ministry. We have just hinted at the thought that the Day of The "yearly" ministry of the earthly high priest Atonement was also a day of decision in behalf of the during OT times on the great Day of Atonement Israelite, i.e. a day in which he was vindicated before (yam hrYkkippfirim)155 is the typological analogue God, fellow men, and thus the universe. As the to the second phase of Christ's ministry in the Israelite experienced that he was not cut off (Lev second part of the heavenly sanctuary. In speaking of 23:29), because sins had all been atoned for during the second phase of the sanctuary ministry, it is of the daily sacrifices, and the climactic Day of great importance to recognize that the second phase Atonement took care of the enormity of sin and guilt does not do away with the first phase. To the acccumulated in the sanctuary, he knew that he and contrary, a new, second phase of ministry is added to also God had been vindicated. Sins had been dealt the first phase so that both phases take place so to with justly through the shedding of blood. The speak simultaneously. On the great Day of accumulated and atoned for sins were laid upon the Atonement "the continual (or daily) burnt offer- goat "for Azazel" (Lev 16:21-22)124 who took ing" was offered aside from the special sacrifices them to the desert, the region of death (cf. Mic (Nu 29:11). Thus at the point of the heavenly High 7:19). Priest's commencement of the second phase of his This review of the momentous meaning of the atoning ministry, he did not cease to function as Day of Atonement with its major aspects of Intercessor and Mediator and forgiveness as well as cleansing, blotting out of sin, judgment, and the other benefits that come to men from Christ's vindication must be expected to have some first phase did not stop. typological correspondence to the "heavenly 1. The Day of Atonement Typology things" as Heb 8:5 explicates. The horizontal There are several major aspects associated with typology and its salvation history emphasis implies the "yearly" service of the high priest on the Day of that Christ's second and final phase of ministry in Atonement which is also a part of what is designated the heavenly sanctuary also climaxes his high "a copy and shadow of the heavenly things" (Heb priestly work and involves correspondingly cleans- 8:5). The ministry of the Day of Atonement ing, blotting out of sin, judgment, and vindication. involved a work of cleansing. By the sprinkling of Furthermore, just as the high Priestly work of the blood the high priest was to "cleanse it and hallow it Day of Atonement came at the end of the ritual year, from the uncleanness of the people of Israel" (Lev so Christ's high priestly work, the second phase of 16:19; cf. vs. 30). The term for "cleanse" is tihar his ministry in the heavenly sanctuary, is also to (Piel) and means factual cleansing156 and not commence at the end before his cataclysmic return. merely a declaration that something is clean.157 Surely a decision must have been rendered in the Actual cleansing is part of what takes place on the heavenly courts concerning those who sought great Day of Atonement. This is underlined by the forgiveness of sin and will be taken by Jesus to their term most frequently rendered "to atone," namely heavenly abode before the Second Coming of the kipper, which appears sixteen times in Lev 16 and Lord. which has as one of its shades of meaning the idea There are several biblical passages that share the "to cleanse." There are several passages in which same themes that are present in the concept of the kipper means at the same time cleansing.158 Clearly Day of Atonement. The high priestly typology of the Day of Atonement involved the cleansing of the the letter to the Hebrews reveals definite links sanctuary and the people (Lev 16:19, 30).159 between OT offices and institutions and its heavenly The ministry of the Day of Atonement involved counterparts. As earthly priests entered the aside from a cleansing function the blotting out of sanctuary with blood during the daily (Lev 4:5-7, sin. The Hebrew term kipper, "to atone" by 16-18, 25-26, 30, 34) and yearly (16:14-15) services, cleansing, is employed parallel to the term mahiih , so the heavenly High Priest entered the sanctuary in "to blot out" (Jer 18:23; Neh 4:5).160 This heaven with his own blood (Heb 9:12). As the

24C earthly sanctuary of the old covenant was cleansed follows the first (war), and then, after the judgment, with blood, so the heavenly sanctuary, the "real the saints receive the kingdom. In other words, the sanctuary" (Heb 8:2, NEB) of the new covenant is sequence is war-judgment-reception of the kingdom. "to be cleansed" (katharizesthai) "with better A judgment precedes the reception of the kingdom. sacrifices than these (Heb 9:23).165 The judgment scene in Dan 7 has been recognized The high priestly function of Christ is emphasized by Adventists for a long time to take place in the end time and again in Hebrews. It is, therefore, not time before the saints inherit the everlasting surprising to find that the idea of sprinkling of blood kingdom. But we are not totally alone in this in Heb 12:24, which plays a key role in the cleansing understanding. The commentator T. Robinson of the sanctuary (Heb 9:23-24) on the Day of expresses his views on the judgment scene in Dan 7 Atonement (Lev 16:18-19) is joined to several as follows:" . . . This is not the general judgment at themes in the same context in Hebrews: (1) God as the termination of Christ's reign on earth, or, as the Judge (Heb 12:23, 29), (2) The assembly of myriads phrase is commonly understood, the end of the of angels (vs. 22) and (3) people whose names are world. It appears rather to be an invisible judgment written in the books in heaven (vs. 23). Such themes carried on within the veil and revealed by its effects are also present in the judgment scene in Dan 7 to and the execution of its sentence . . It may be which we shall return shortly. sitting now ."171 The word employed for the "cleansing" of the J. A. Seiss writing on Rev believes that a heavenly sanctuary in Heb 9:23 is a form of 1 66 judgment must precede the last judgment. In this katharizO, "to deanse," which has always the prior judgment a decision is rendered as to those meaning of "cleansing" from sin, uncleanness, and who shall live with Christ during the millennium: illness.167 It is a striking fact that the same verb "The common idea is, that all men, those that have katharizO is used in the Septuagint translation of Lev died, and those who are found living at the time [of 16:19, 20, 30, i.e. texts speaking of the cleansing of Christ's coming], shall be judged alike, and in one the sanctuary on the Day of Atonement. Let us and the same great congregation . . . . People take insert parenthetically already here that Dan 8:14 is the resurrection as a mere preliminary of the also translated in the ancient Greek versions (LXX, judgment . . . . We accordingly would have anomaly Theodotion) with a form of the same Greek word. of the chief work and result of the judgment The cleansing of the sanctuary does not come at the accomplished and concluded, before the judgment beginning but toward the end of the plan of itself sits! The truth is, that the resurrection, and salvation, after the sanctuary was defiled. the changes which pass 'in the twinkling of an 2. The Judgment Scene in Dan 7 eye' upon the living, are themselves the fruits and Let us turn now to the judgment scene in Dan 7 embodiments of antecedent judgment . . . . which contains such eschatological ideas as the Resurrections and translations are products of appearance of the Ancient of Days as Judge (vs. 9), judgment previously passed, upon the dead as dead, the presence of myriads of serving beings (vs. 10a), and upon the quick as quick."172 the opening of the books (vs. 10c), the session of the Among Adventists the judgment of Dan 7 is court in judgment (vs. 10b), and the appearance of traditionally designated as the "investigative judg- "one like a Son of Man" (vs. 13). ment" and recently more adequately called "pre- a. The Location of the Judgment. The place of Advent judgment"173 in order to separate it from the judgment scene is not the world of men but the the so-called last judgment that is to take place after world of the Ancient of Days and the Son of Man, Christ's Second Coming. Actually the "pre-Advent namely the heavenly sphere or more precisely where judgment" may be conceived of as the first phase of God has his throne (7:9). We know from many other the total judgment activities in heaven of which the OT passages that God's throne is in heaven or more last judgment is the second phase, and the execution precisely in the heavenly temple or sanctuary.168 of the judgment after the millennit,m (Rev 20) the b. The Time Element. The time of this celestial third and last phase. judgment may be gathered from the chronological c. Those Receiving Judgment. The ones who are sequence of events provided in vision: (1) The war of judged in the pre-Advent judgment phase are "the the little horn with the saints is going on "until" saints of the Most High" (7:22). They cannot be The Ancient of Days came (7:21-22a; vs. 9). (2) angels, as a recent trend in modern scholarship Then judgment was given for the saints of the Most supposes.174 These "saints" belong to God as the High (vs. 22b). Judgment follows the war against possessive genitive shows. They are a people charac- the saints of the Most High. (3) Finally, "the time terized by holiness, the holy people (12:7; cf. Is 4:2f; came when the saints received the kingdom" (vs. 6:13). The fact that the persecuting power "made 22c). This chronological sequence, and this is what war with the saints" (7:21), prevailed over them, what we have here as the word "until"169 and the wore them out (vs. 25), and shattered them (12:7), phrase "and the time came"170 indicates, shows proves that they were reduced in power and that the war and the judgment does not go on decimated during the time, two times, and half a simultaneously, but that the second (judgment) time (7:25). After this period judgment is pro- 25C nounced in favor of "the saints" (vs. 22) by the shall take place at that point of time in the end-time. Ancient of Days. These decimated "saints" are a It is undeniable that Dan 8:13-14 refers, when remnant, God's faithful followers constituting his speaking of the temporal element, to the point of remnant people, his chosen ones, persecuted by the time at the end of the 2300 evenings and mornings. power opposing God, but keeping the covenant faith Since in this key passage in Dan 8 the focus is placed and maintaining their trust and confidence in him on the point of time at the end and neither upon the who will be their Judge .175 After the judgment whole time span nor upon the beginning of the total they "shall receive the kingdom" (7:18-22), 2300 evenings and mornings, it is sound to expect an apparently through the Son of Man to whom God emphasis of the beginning of the total time span has given it (vs. 14). They will possess it in elsewhere. This is contextually supported in 8:26 perpetuity (7:18), because it is an "everlasting where the angel interpreter comes back to the time kingdom" (vs. 27) that shall not be destroyed (vs. element of "the evenings and mornings" without 14). explaining it. The unexplained time element of Dan 3. The Sanctuary Theme in Dan 8 8:13-14, 26 is taken up in the following chapter.179 a. Dan 7 and Dan 8. The theme of the In contrast to the regular term for "vision" (i.e. "cleansing" of the sanctuary comes into focus in havin) in the book of Daniel, we find in Dan 8:16, Dan 8 which pinpoints more precisely the 26-27 the infrequent Hebrew term mar'eh. When commencement of the first phase of the judgment, Gabriel appears for the first time, a celestial being viz. pre-Advent judgment. It should be noted that says to him, "Gabriel, make this man understand Dan 7 and 8 have basically a common conception the vision (mar'eh)" (vs. 16). In vs. 26 Gabriel and a highly similar structure. They are thematic- himself affirms that "the vision (mar'eh) of the ally and in terms of subject matter closely related but evenings and mornings which has been told is still not totally identical, because Dan 8 contains true. " Daniel then confesses, "I was appalled by the aspects not revealed earlier. Nevertheless, the vision (mar'eh) and did not understand it" (vs. 27). judgment scene of Dan 7 and the purification It is this particular term mar'eh that is used again by ("cleansing") of the sanctuary in Dan 8 are aspects Gabriel in addressing Daniel in 9:23, "understand of the same theme and form a thematic and material the vision (mar'eh)." Non-Adventist scholars point unity. to this usage of the term as indicating a link between b. The Time Element. The time element of the the two chapters.180 Aside from this terminological judgment scene in Dan 7 is eschatological, i.e. after link, there is the link of the same angel-interpreter the 1260 day period176 and before the reception of Gabriel in both Chapters. S. R. Driver181 and A. the "everlasting kingdom" by the saints (vss. Bentzen,182 noted liberal scholars, maintain 21-22, 25). The time element of Dan 8 is also correctly that the phrase "at the first" vision in eschatological. The angelus interpres informs 9:21 refers back to 8:16 where the interpretation of Daniel that "the vision is for the time of the end" the vision (mar'eh) by Gabriel is introduced. The (vs. 17) and that "the vision of the evenings and the links between chs. 8 and 9 are primarily (1) mornings" is true but "pertains to many days terminological, (2) interpretative (the same angel hence" (vs. 26).)177 In vs. 19 the encouragement interpreter), and (3) contextual, so that it is sound to comes that "it pertains to the appointed time of the let the seventy week prophecy of Dan 9 provide the end." This emphasis on the end-time is unmistak- beginning part of the time element of Dan 8 and thus able, and especially significant as it explicitly provide the key for the reckoning of the time pertains also to "the vision of the evenings and the element of the vision of Dan 8. The historical- mornings" (vs. 26). This points us back to the messianic interpretation of Dan 9:24-27,184 which audition of 8:13-14 in which two heavenly beings has its beginning in the first decree of Artaxerxes of engage in a dialogue. These verses, according to 457 B.C.,185 provide the starting point of the 2300 Gabriel, must have also end-time significance. day-year prophecy of Dan 8. Accordingly the In Dan 8:13 one heavenly being questions the end-point of time of the 2300 evenings and mornings other with the Hebrew words 'ad-matay. They are falls into the year A.D. 1844. It is this point of time customarily rendered into English with "how at the end of the 2300 day-year prophecy that is the long," but should be rendered more accurately center of attention in Dan 8 and for that matter the "until when. "178 The joining of the temporal entire book of Daniel. conjunction (cad) with the interrogative adverb c. The Location of the Sanctuary. Before we go (rnatay) indicates that not the entire span of time is into the subject of the purification or cleansing of the under discussion. What is under discussion is the sanctuary, a brief word must be said about the place end of the time period, the end of the 2300 evenings of the sanctuary mentioned in Dan 8:13-14. A and mornings and what takes place from that point detailed account of the views here summarized must of time onward. The temporal "until" (cad) in the be reserved for another place.186 answer of vs. 14a is followed by the "then" in vs. Contextual considerations will aid in pinpointing 14b. It indicates that the focus is placed upon the the place of the sanctuary in Dan 8: Part I with vss. point of time when the whole period of the 2300 1-8 comprises the vision of the symbolic beasts, evenings and mornings comes to an end and to what two-horned ram and the one-horned he-goat; Part II 26C with vss. 9-12 describe in dependence on 7:8 the additional indication that the semantic nuance of appearance, growth, and magnification of a "horn of cleansing is part of the semasiology of sadaq comes littleness," commonly called "little horn"; Part III from the contextual or parallel use of a form of ..ddaq with vss. 13-14 contains an audition in which two with a form of the verb zdkah (Job 15:14; Ps 51:7 celestial beings engage in a dialogue about the [6]; Prov 20:7-9).193 In this connection it is also of "continuel" service, the sanctuary, and the time of interest to note that forms of the Hebrew root .F4-2-daq its purification; Part IV with vss. 15-18 has an were rendered by by the Aramaic zdkah, "be introduction to the interpretation which is given by clean,"194 and zakii, "be clean," in no less than Gabriel in Part V with vss. 19-26. In Part I only 209 of 504 instances, over 40 percent .195 These earthly events are in view, but in Part H and its seem to be undeniable indicators that the meaning simultaneous application to the pagan-political "cleanse" is part of the semantic range of forms of (pagan Rome) and religio-political (religious Rome) 4-Jclag and that the meaning "be cleansed" chosen phases a dynamic shift and abstraction takes place by ancient and modern versions captures effectively which prepare for the next division. In Part HI (vss. a primary shade of meaning of the Hebrew term 13-14) with the dialogue of the celestial beings the niglaq.196 shift to the heavenly realm seems complete. This Other primary semantic shades of meaning that seems to indicate that the "sanctuary" of vss. 13-14 appear to be reflected in niFlag are "setting is to be assigned to the heavenly sphere. right , "197 " justifying , "198 and "vindicat- In this connection it may be noted that in ing. "199 There seems to be no single English (or Part II with its two-phase pagan-political and German, French) equivalent that captures in one religio-political application)187 the term for term the various semantic ranges of cleansing, "sanctuary" is miqdas- (vs. 11) whereas another setting right, justifying and vindicating. This wider term for "sanctuary," namely qade.r, is employed and must larger scope of the "cleansing" of the in vss. 13-14 of Part III. Does this terminological sanctuary with its restoration to its rightful state distinction not reflect a distinction in the nature of which includes and involves cleansing as well as the sanctuary? In vs. 11 the "sanctuary" is justification and vindication gives the whole matter overthrown by pagan Rome in A.D. 70 and by the depth of meaning embedded in the Text itself. religious Rome through its counterfeit systems, so These salvation-historical aspects reveal that in 1844 that "sanctuary" in vs. 11 appears to include both an essential phase of activity in the heavenly the terrestial and celestial ones. But once the earthly sanctuary was inaugurated that has key dimensions "sanctuary" had come to an end and was never in the total plan of salvation. again rebuilt, the "sanctuary" that shall be purified e. Contextual Considerations. The highlights of or cleansed can only be the celestial one. Thus it the context reveals how the little horn power of Dan seems evident that the dual emphasis of earthly and 8 that comprises both pagan-political and religio- heavenly sanctuary comes to expression with the political phases200 had an influence in the end of term miqdd.i- .' in 8:11 and the single meaning of the the function of the sanctuary. The brevity of space sanctuary in the celestial sphere through the term demands that we give only the briefest of indications qodeY in 8:13-14. The two-fold choice of terms in the on the relationship of the religio-political power as two parts of ch. 8 may be indeed intentional.188 symbolized by the little horn to the heavenly d. The "Cleansing" of the Sanctuary. The sanctuary. answer of the celestial being to the question "until The religio-political "little horn" power engaged when" this state of affairs shall continue (8:13) in acts of self-magnification. It lifted itself up to the comes as follows: "Then shall the sanctuary be very throne of God. Dan 8:11 explains, "It cleansed" (vs. 14,KJV) or "then shall the magnified itself, even up to the Prince of the host." sanctuary be purified" (NAB). The Hebrew Niphal This self-magnification involved the taking away (passive) form nisdaq appears only here in the from the Prince of the host the continual ministry of OT.189 Modern versions have chosen many mediation as the second part of vs. 11 in its literal different translations.190 The oldest version (LXX) translation indicates: "and from him was taken translated ni,sdaq with katharisthesetai,191 using away the continuance." The term translated the same Greek word employed in Lev 16:19, 20, 30 "continual" is tamid. In not even a single instance and Heb 9:23. The Theodotionic version chose the is its meaning "daily sacrifice" (so KJV with same Greek term and the Vulgate has mundabitur, "sacrifice" in italics, NAB) in the OT,201 but this "cleansed." Later versions that chose the term "be meaning is assigned to it from post-biblical, cleansed" followed this early rendering of the Greek Talmudic usage.202 The terms "sacrifice," and Latin versions. "offering," "burnt-offering," or the like are both The idea of cleansing belongs to the semantic here and in 8:12, 13; 11:31; 12:11 supplied by range of meaning of forms of the root .iiidag from translators but not a part of the Hebrew text. The which the form ni,sdaq derives. This seems context in each of the five instances this term /amid demonstrated in Job 4:17 where a Qal form of gdaq appears in the book of Daniel points to the notion of is paired in paralleslism with a form of taher. A very something which was continuous in action involving similar example comes from Job 17:9.192 An the (heavenly) sanctuary. It is contextually the safest 27C to suggest that tamid refers to "the perpetual is the vindication of the sanctuary in which there is service" 203 of mediation central to the work in the God's throne itself. It involves the vindication of the sanctuary itself.204 saints of the Most High both dead and alive. The acts of the "little horn" powers self- Is it an accident that the sanctuary truth is being magnification involved the very perpetual service of proclaimed in its fulness since 1844 the year in mediation (tamid) carried on by the heavenly which Christ entered upon the last phase of his mediator in his celestial sanctuary. Among the acts work? Is this message not indeed a part of the involved are: (1) The introduction of a counterfeit limitation God has placed upon the little horn mediator; (2) the establishment of a counterfeit power? The totality of Christ's ministry in the mediatorial system, complete with a substitution of heavenly sanctuary, including its final phase of human merits in place of receiving salvation by faith cleansing, blotting out of sin, judgment, and in Jesus Christ alone; (3) the substitution of a vindication, aside from his work of mediation and perpetual sacrifice that deprived believers of the intercession, constitutes a major part in the solution direct benefits of Christ's atoning self-sacrifice; and of the sin problem. What Christ does in the heavenly (4) the development of a human priesthood and sanctuary today, in these closing hours of human intermediaries that took the place of the everlasting history, is of utmost importance for the preparation and perfect priesthood of the heavenly High Priest. of Christ's return in power and glory. It is, Thus the activities of the sanctuary in heaven was moreover, of vital significance for the final issues in cast down (8:11c). And the truth of the saving work the triumph of God's church of the remnant. carried on in the heavenly sanctuary was flung to the To understand, preach, and teach the fulness of ground as vs. 12 appropriately emphasizes, "The Christ's two-phase mediatorial ministry in the truth was cast down to the ground." New, heavenly sanctuary means (1) to enter into a deeper blasphemous teachings took the place of the old and richer experience ourselves with our Saviour, truth. (2) to proclaim a complete and not a partial gospel, The "little horn" power succeeded in defiling the (3) to bring lost men and women into the full light of heavenly sanctuary by leading human beings to God's plan of redemption with the life-giving part of substitute the true heavenly Mediator for a the sanctuary truth, (4) to create an awareness of the counterfeit mediator, to substitute the heavenly significance of God's great judgment hour (Rev mediatorial ministry for a counterfeit mediatorial 14:8-12), and (5) to make needful preparation to ministry, and so on. Just as the confessed sins of meet it through our Lord Jesus Christ. Maranatha (1 those converted from the teachings of the little horn Cor 16:22; Rev 22:20)! power and its counterfeit systems were part of the defiling of the heavenly sanctuary. The sins of trusting in and living on the basis of the counterfeit way of salvation introduced by the "little horn" FOOTNOTES power, but confessed to by those who had turned to 1 The following texts explicitly affirm Christ's exaltation at the right hand of Christ's way of salvation, are forgiven by Him and God: Acts 2:33; 5:31; 7:55, 56; Ro 8:34; Eph 1:20; 2:6; Col 3:1; 1 Pet 3:22; transferred to the heavenly sanctuary as are all other Heb 1:3, 13; 8:1; 10:12; 12:2; Rev 3:21; Cf. Mt 26:64; Mk 14:62; 16:19; Jn 8:28; 12:32; 20:28. David M. Hay, Glory at the Right Hand. Psalm 110 in sins. In this way the little horn power in its Early Christianity (Nachville, 1973). religio-political phase has a part in the defiling of the 2 W. Grundmann, " 864 i.cft ," Theological Dictionary of the NT (Grand Rapids, Mich., 1964), II, 37-40. heavenly sanctuary. 3 E. TOdt, The Son of Man in the Synoptic Tradition [Philadelphia, 1965], The context of Dan 8:14 shows its setting within p. 285 n. 2; F. Hahn, Christologische Hobeitstitel (3d ed.; GOttingen, 1963), these events and circumstances. This text reveals p. 126. 4 The Aorist of katbizii, "to sit," in Heb 1:3; 8:1; 10:12 seems to stress the the glorious truth that the sanctuary, so defiled by installation and session of Christ; the Present in 1:12 marks the continuation of the accumulated sins of the saints of past ages, is to the session; and the Perfect in 12:2 (Blass-Debr. #101) expresses the idea of a finished act of session the finished results of which are still existing. B. F. be cleansed, set right, justified and vindicated. This Westcott, The Epistle to the Hebrews (2nd ed.; London, 1892), p. 29. work goes on since 1844. From that time the destiny 5 G. C. Berkouwer, The Work of Christ (Grand Rapids, Mich., 1965), pp. 223-241. of the saints is being determined with irrevocable 6 E. Riggenbach, Der Brief an die Hebrder (Leipzig, 1913), p. 13. finality in the pre-Advent phase of the judgment 7 E. G. White, Acts of the Apostles, pp. 38f.: "When Christ passed within through an examination or investigation of books the heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was complete, the Holy Spirit descended upon the (Dan 7:10; cf. Heb 12:33; Rev 11:1-13; Isa 4:2-3). disciples in rich current, . . . The Pentecostal outpouring was heaven's This final phase of Christ's heavenly ministry communication that the Redeemer's inauguration was accomplished .. . . As Priest and King (He) received all authority in heaven and on earth, and was the involves a cleansing of the heavenly sanctuary from Anointed One over His people." the accumulated defilement of the sins of all 8 Ps 110:1; Acts 2:30; Eph 1:20; Heb 1:3; 8:1; 10:12; 12:2; Rev 3:21. 9 M. L Andreasen, The Sanctuary Service (2d ed.; Washington, D. C., believers. It, furthermore, involves a work of 1947), p. 243. cleansing of "our conscience from acts that lead to tO Hay, p. 155. death, so that we may serve the living God!" (Heb It Grundmann, p. 39. 17 This interpretation is typical among dispensationalists. For example W. 9:14, NIV). One purpose of this final phase of Kelley, An Exposition of the Acts of the Apostles (3d ed.; London, 1952), pp. Christ's work in the two compartments of the 1021. argues: "It was as yet a transitional time and Jesus he saw 'standing' there: He had not taken definitely His seat, but was still giving the Jews a final heavenly sanctuary is the setting right of the opportunity." F. F. Bruce, The Book of Acts- (London, 1968), p. 168, sanctuary before all intelligences of the universe. It counters this interpretation by emphasizing that "throughout Acts we see

28C them [Jews] receiving further opportunity after opportunity up to the closing spondence of heavenly and earthly in Hebrews is restricted to the verses of Ch. 28." "But the whole assumption, that the gospel has at any time heavenly sanctuary (and the heavenly Jerusalem, Heb 12:22), and the author ceased to be offered to Jews as freely as the Gentiles, is completely devoid of does not introduce it as self-evident, but supports it expressly by citing Ex substance." 25:40 LXX." 13 This view assumes the immortality of the soul and is favored by many 43 Ex 25:9, 40. exegetes since Bengel 's dictum "quasi obvium Stephan°. " In modem times it 44 Acts 7:44; Heb 8:1-5; 9:2-6. is strongly supported by the Catholic commentator 0. Bauemfeind, Die 45 Goppelt, Theological Dictionary of the NT, Vol. VIII, p. 256. Aftostelgeschichte (Leipzig, 1939), p. 120. 46 B. S. Childs, The Book of Exodus (Philadelphia, 1974), p. 535. 14 So TOdt, p. 303. A. J. B. Higgins, Jesus and the Son of Man (London, 47 Goppelt, Theological Dictionary of the NT, Vol. VIII, p. 256. 1964), p. 145, rejects this view as "sheer supposition." 48 A. R. Hulst, "bnh bauen," Theologisches Handwbrterbuch zum AT, 15 So H. P. Owen, "Stephen's Vision in Acts 7:55-56," New Testament ed. E. Jenni and C. Westermann (Munich, 1971), col. 325. Studies 1 (1955), 224-226. For arguments on the basis of which this view seems 49 The total use of tabna numbers 20:Ex 25:9, 9, 40; Dt 4:16,17, 17, 18 18; unacceptable, see TOdt , p. 304; Higgins, p. 145. Jos 22:28; 2 Ki 16:10; Ps 106:20; 144;12; 1 Chr 28:11, 12, 18, 19; Isa 44:13; 16 Along these lines, see 0. Cullmann, The Christology of the New Ezk 8:3, 10; 10:8. Testament (Philadelphia, 1959), p. 183; C. F. D. Moule, "From Defendent to 50 The standard Hebrew dictionaries give a variety of meanings for tamil Judge and Deliverer," Studiorum Novi Testamenti Societas Bulletin 3 (1952), depending on the contexts in which this term is employed. See L. Kohler and pp. 40ff.; C. S. C. Williams, The Acts of the Apostles (London, 1957), p. 112; W. Baumgartner, Lexicon in Veteri Testamenti Libros (Leiden, 1955), p. Bruce, p. 168; Higgins, p. 144. 1018; F. Brown, S. R. Driver, and C. A. Briggs, Hebrew and English 17 T. Preiss, Le Fils de I 'Homme (Montpellier, 1951), p. 23, explains that Lexicon of the OT (2d ed.; Orford, 1953), p. 125; W. L. Holladay, Jr. ed., A the Son of Man functions as heavenly intercessor at the moment the human Concise Hebrew and Aramaic Lexicon of the OT (Grand Rapids, Mich., judge condemns Stephen. 1971), p. 386; G. Fohrer, et al., Hebrew and Aramaic Dictionary of the OT 18 F. G. White, Acts of the Apostles, pp. 100f.: "To him [Stephen] the (New York, 1973), p. 297. These dictionaries are hereafter cited with KBL, gates of heaven were ajar, and, looking in, he saw the glory of the courts of BDB, CHAL, and HAD respectively. God, and Christ, as if just risen from His throne, standing ready to sustain His 51 So quite correctly the most recent study of this term by S. Wagner, servant." "bnh," Theologisches WOrterbuch zum AT, eds. H. Ringgren and G. H. 19G. Friedrich, "Beobachtungen zur messianischen Hohepriestererwartung Botterweck (Stuggart, 1974), Vol. I, p. 703, who speaks of takn)i in Ex 25:9, in den Synoptikem," Zeitschnft fur Theologie und Kirche 53 (1956), 40 in terms of a "Vorabbild" (copy), "Urbild" (pattern), "Modell" (model), 256-311; 0. Moe, "Das Priestemum Christi im NT ausserhalb des and "Entwurf" ([miniature] presentation). Hebraerbriefes " Theologische Literaturzeitung 71 (1947), 335-338. 52 This is held among others by S. R. Driver, The Book of Exodus 20 A. J. B. Higgins, "The Priestly Messiah," New Testament Studies 13 (Cambridge, 1911), p. 267; A. H. McNeile, The Book of Exodus (London, (1967), 211-239, esp. 234. 1917), p. 195; G. von Rad, Die Priesterschrift im Hexateuch (Stuttgart, 1934), 21 The typology of Hebrews is discussed by L. Goppelt, Typos, (2d ed.; p. 215; K. Galling, Exodus (GOttingen, 1939), p. 130; M. Noth, Exodus Darmstadt, 1966), pp. 193-215; G. W. H. Lampe and K. J. Woollcombe, (Gottingen, 1959), ad loc.; R. G. Hammerton-Kelly, "The Temple and the Essays on Typology (London, 1957), pp. 34-35, 67; S. G. Sowers, The Origins of Jewish Apocalyptic," Vetus Testamentum 20 (1970), 6; Wagner, Hermeneutics of Philo and Hebrews (Ziirich, 1965), pp. 105-126; S. Nomoto, Theologisches Worterbuch sum AT, Vol. I, p. 703. Die Hohepriester-Typologie im Hebrderbrief (Hamburg, 1966). 53 Among several E. G. White statements (PP, 343, 357; SR, 377; GC, 414) 22 There are reasons that support a distinction between Christ as "priest" on what Moses was shown is the following: "God himself devised the plan [of and "high priest" (with F. Schrager, Der Verfasser des Heltraerbriefes als the sanctuary and its furnishings], and gave it to Moses, . . . He presented Schriftausleger [Regensburg, 1968], p. 225, against G. Schrenk, "&axLepaz ," before Moses a miniature model of the heavenly sanctuary, and commanded TDNT, III, 277 n. 54). him to make all things according to the pattern showed him in the Mount" 23 S. Nomoto, "Herkunft and Srruktur der Hohenpriestervorstellung im (Spiritual Gifts, Vol. 4, p. 5). Hebrierbrief," Novum Testamentum 10 (1968), 10-25; U. Frachtel, Die 54 Some of the older commentators (Faber Stapulensis, Storr, von Gerlach, kosmologischen Vorstellungen bei Philo von Alexandrien (Hamburg, 1962), Ebrand, etc.) had held this interpretation. pp. 103-114; R. Williamson, Philo and the Epistle to the Hebrews (Leiden, 55 F. M. Cross, Jr., "The Priestly Tabernacle," The Biblical 1970). Archaeologist Reader, eds. D. N. Freedman and G. E. Wright (Garden City, 24 L. Goppelt, "tditos," Theological Dictionary of the New Testament 1961), p. 220. (Grand Rapids, Mich.; 1972), Vol. VIII, 258f. 56 The terms skis and hupodeigma are used respectively. 25 Heb 2:17; 3:1; 4:14; 5:5, 10; 6:20; 7:26; 8:1; 9:11. 57 Michel, Hebrder, p. 288. 26 F. Laubach, Der Brief an die Hebrder (Wuppertal, 1967), p. 152; H. 58 This is one of the terms that has prompted many scholars to interpret Strathmann, Der Brief an die Hebrder (9th ed.; Gottingen, 1968), p. 112. Hebrews in terms of Platonic philosophy. Recent research indicates that the 27 R. A. Stewart, "Sinless High Priest,'' New Testament Studies 14 ideas in Hebrews do not reflect Platonism with its ideal world and heavenly (1968), 126-135, esp. 135. archetypes that could be reached only by the intellect. See R. Williamson, 28 The idea of the "once-for-all" sacrifice comes often in the NT: Ro 6:10; "Platonism and Hebrews," Scottish Journal of Theology 16 (1963), 418f.; 1 Pet 2:24; 3:18; Heb 7:27; 9:12, 26, 28; 10:4, 10, 12, 1:4; 11:1, 11. Cf. A. idem, Philo and the Epistle to the Hebrews (Leiden, 1970), pp. 557-573; G. W. Winter, APAX EPHAPAX im Hebraerbrief (Rom, 1960). Buchanan, To the Hebrews (Garden City, 1972), pp. 1341. 29 E. G. White, Early Writings, p. 260. 59 F. Delitzsch, Commentary on the Epistle to the Hebrews (Grand Rapids, 30 E. G. White, The Great Controversy, p. 422. Mich., 1952), Vol. II, p. 34. Der Brief an die Hebrder 31 Hay, pp. 148f. 60 E. Riggenbach, (Leipzig, 1913), p. 222. 32 1 Tim 2:5; Heb 8:6; 9:5; 12:24. 61M. Dahood, Psalms II (Garden City, 1968), pp. 79, 96, 152, points to Pss 20:3; 60:8[6]; 58:36; 63:2[3]; 68:35[36]; 73:17; 96:6; and in Psalms ///(Garden 33 F. J. Taylor, "Mediator," A Theological Word Book of the Bible, ed. City, 1970), p. 359, to Ps 150:1. H. Koester, Theological Dictionary of the A. Richardson (New York, 1962), p. 141: "In the NT the word has the NT, Vol. VIII, p. 199 n. 85, states that Ps 96:6 refers to the heavenly meaning of one who stands in the middle, a go-between or intermediary who in sanctuary. M. Metzger, "Himmlische und irdische Wohnstatt Jahwes," some way intervenes between two parties who are separated from each other." Ugarit-Forschungen Bd. 2 (Kevalaer, 1970), pp. 139-158, believes that Ps 34 E. C. Blackman, "Mediator," Interpreter's Dictionary of the Bible 11:4; 102:20; and 150:1 refer to the heavenly sanctuary. (Nashville, 1962), II, 321. 62 The Hebrew term KU means normally "palace, temple" but with 35 V. Taylor, The Names of Jesus (London, 1954), pp. 110-113; A. Oepke, reference to God it can refer to the pre-Solomonic sanctuary of God (1 Sam 1:9; `pc6trns, Theologisches WOrterbuch zum NT, Band 4, 602-609. 3:3; cf. Jdg 8:31; 1 Sam 1:7). 36 Ro 8:34; 1 Jn 2:1; Heb 6:20; 7:3, 25; 9:24. 63 This is the consensus of commentators. See also E. Jenni, "haft Haus," 37 C. F. D. Moule, The Sacrifice of Christ (London, 1956), p. 38. Theologisches Handworterbuch zum AT, eds. E. Jenni and C. Westermann 38 The Present tense is used in the Greek which emphasizes continuous (Miinchen, 1971), Vol. I, col. 313; BDB, p. 228; Metzger, Ugarit-Forschun- action. gen , Bd. 2, p. 140. 39 Cullmann, p. 102. 64 In the Hebrew Bible and many modem versions, it is vs. 7. This verse has 40 J. Schneider, The Letter to the Hebrews (Grand Rapids, Mich., 1957), p. a parallel in 2 Sam 22:7. 70. 65 A. Weiser, The Psalms (Philadelphia, 1962), p. 189. M. Dahood, Psalms I (Garden City, 1965), p. 106; "hekal refers to God's palace in heaven as in Pss This seems to be correctly emphasized by G. Theissen, Untersuchungen 41 xi 4, xxix 9." Cf. BDB, p. 228. zum Hebrderbrief (Gtitersloh, 1969), p. 91, who suggests that the main section in the letter to the Hebrews, i.e. 7:1-10:18, contains the following 66 Weiser, p. 264; Dahood, Psalms I, pp. 106, 179; R. E. Murphy, typological patterns: "The thought patterns of the main section [of Hebrews] "Psalms," The Jerome Biblical Commentary (Englewood Cliffs, 1968), p. is determined by the correspondence and opposites of heavenly and earthly. In 581. it Ex 25:40, in which the OT sanctuary is constructed after heavenly patterns, 67 So in Pss 60:6 (Hebrew vs. 8); 63:2 (Hebrew vs. 2); 102:19 (Hebrew vs. serves as a kind of hermeneutical principle'." 20) 150:1. 42 O. Michel, Der Brief an die Hebrder (6th ed.; Gottingen, 1966), pp. 68 So in Pss 68:35; 96:6. 2901., explains: "The two terms hupodeigma [copy] and skia [shadow] serve 69 With RSV, NAB, NEB, instead of "by his holiness" (RSVmg, the thought pattern of original-copy [in Heb 8:5]....The opposite of NEBmg). See BDB, p. 871; Dahood, Psalms II, p. 79. The words "in his original-copy corresponds to the opposites heavenly-earthly." Nomoto, sanctuary" suggest to some modem interpreters the scene of a festival such as Novum Testamentum 10 (1968), 17: "One should note that the vertical that mentioned in Dt. 31:10ff.

29C 70 There are commentators that suggest that the "sanctuary" is that in under "dither"; C. D. Buck, A Dictionary of Selected Synonyms (1949), p- Jerusalem (for example, H. Ringgren, Psalmen [Stuttgart, 1971], p. 22) but 1169. other commentators seem to suggest correctly that here the celestial abode of 99 Williamson, pp. 557-570, demonstrates that there is no Platonism or God is in the mind of the Psalmist. So Dahood, Psalms II, p. 96. If the Philonism in Heb 8:1-5. superscription has any historical significance, then the "sanctuary" seems to 100 0. Hofius, "Das 'erste' und das `zweite' Zelt. EM Beitrag zur have to refer to the heavenly dwelling place of God. Auslegung von Hbr 9, 1-10," ZNW 61 (1970), 271-277, has shown 71 See among others Metzger, Ugarit-Forschungen, Bd. 2, p. 140; Dahood, philologically that this is sound. Psalms II, p. 192; Weiser, Psalms, p. 490. 101 F. Josephus , De Bello Judaic°, V. 184, 186 (V.V.1), 193, 194 (V.V.2), 72 Koester, Theological Dictionary to the NT, vol VIII, p. 199n. 85; H. 195 (V.V.2). Zorell, Lexicon Hebraicum (Rome, 1968), p. 834; F. Delitzsch, Psalms. 102 There is now solid philological support for the spatial emphasis of two Commentary on the OT (Grand Rapids, Mich., 1959), Vol. III, pp. 91f- compartments. The lack of this had led some exegetes to interpret 9:25 73 Many modern English versions render the Hebrew phrase weram gotid cosmologically, i.e. the "first tent" is earth and the "second tent" is heaven. with "holy height" (RSV, NASB, NAB). The rendering "sanctuary on 103 Hofius, ZNW 61 (1970), 275, emphasizes as Riggenbach (p. 238) did high" may be preferred on contextual and syntactical grounds. See Metzger, before him that in Heb 9:2-5 the author of Heb "describes the structure of the Ugarit-Forschungen, Bd. 2, 140. tent sanctuary and in so doing has emphatically emphasized its separation in 74 Dahood, Psalms III, p. 359; Murphy, "Psalms," Jerome Biblical two distinct compartments." Comentary, p. 602: "The heavenly 'sanctuary' is meant, as the parallelism 104 A. P. Salom, "TA HAGIA in the Epistle to the Hebrews," Andrews suggests." University Seminary Studies 5 (1967), 59-70; Cody, p. 147f.; Buchanan, p. 75 In Hebrew vs. 9. 144. 76 So Delitzsch, Psalms, p. 6; Jenni Theologisches Handworterbach zum 105 This is supported by Michel, Hebrder, pp. 1991.; and H. Windisch, Der AT, Vol. I, col. 313. Hebrderbrief, (2d ed.; Tubingen, 1931), p. 77, both of whom argue that bens 77 E. KOnig, Jesaja (1926), ad loc.; J. Fischer, Jeseias (Bonn, 1937), Vol. I, in vs. 9 refers to the total prior sanctuary idea. ad loc.; I Engnell, The Call of Isaiah (Lund, 1949), pp. 27f; G. C. Wright, 106 Cody, pp. 147f. This view is identical to that of M. L. Andreason, The Isaiah (London, 1964), p. 35; G. Fohrer, Das Bush Jesaja (2d ed.; ZUrich Book of Hebrews (Washington, D.C., 1948), pp. 3271., and the commentary 1966), p. 95; D. C. von Orelli, Der Prophet Jesaja (3d ed.; Munich, 1904), P. on "Hebrews," SDA Bible Commentary (Washington, D.C., 1957), Vol. 32; J. Scharbert, Die Propheten Israels his 700 v. Chr. (KOln, 1965), p. 205; VII, p. 450: "The context makes clear that to hagia here refers to that 'greater H. Wildberger, Jesaja (Neukirchen, 1965), pp. 245f; BDB, p. 228. and more perfect tabernacle, not made with hands' (ch. 9:11), that is, the 78 Jenni, Theologiscbes Handwdrterbucb sum AT, Vol. I, col. 313; BDB, heavenly sanctuary (cf. vs. 24, 25)." p. 228. 107 W. Michaelis, "oandn," Theological Dictionary of the NT (Grand 79 P. J. King, "Micah," Jerome Biblical Commentary, p. 284. Rapids, Mich., 1970), Vol. VII, p. 376. 80 Jenni, Theologisches Handworterbucb sum AT, Vol. I, col. 313; 108 The summary by 0. Hofius, Der Vorbang vor dem Thron Gottes Wildberger, Jesaja, p. 245; Dahood, Psalms I, p. 179; BDB, p. 228. (TIMingen, 1972), pp. 50-58, 65-67, is very useful. 81 In Hebrew vs. 8. 109 Windisch, p. 69. 82 Among others also Dahood, Psalms I, p. 179. For W. Rudolph, 110 Michaelis, TDNT, Vol. VII, p. 376. Joel-Amos-Obadja-Dona (Glitersloh, 1971), p. 354, it may refer either to the 111 Schneider, Hebrews, p. 82. heavenly temple or the earthly one. 112 Michel, Hebrder, pp. 323E, would claim that "heaven" is the 83 So definitely King (see note 79) and J. L. McKenzie, Second Isaiah sanctuary with Riggenbach, pp. 118, 221, 258, 284f.; Kum, pp. 1251., H. (Garden City, 1968), p. 191, who even translates the Hebrew term zebu!, Traub, "oUpav 6x ," Theologisches WZrterbuch sum NT (Stuttgart, 1954), "exalted dwelling" (CHAL, p. 86), with "holy temple" (p. 189). Vol. V, p. 582, and others. 84 Delitzsch, Psalms, p. 189. 113 Hofius, Vorhang, p. 70; cf. F. Blass, A Debrunner, and 12. W. Funk, A 85 Among special studies treating the question of the heavenly sanctuary in Greek Grammar of the NT (Chicago, 1961), #479-483. Rev are H. Bietenhard, Die himmlische Welt im Urchristentum und 114 Among the exegetes that see here a heavenly sanctuary are F. W. Spatftidentum (Tubingen, 1951), pp. 130-132; Y. M. J. Congar, Le mystere du Farrar, The Epistle to the Hebrews (Cambridge, 1888), p. 123; B. F. Westcott, Temple (Paris, 1958), pp. 249f.; A. Cody, The Heavenly Sanctuary and The Epistle to the Hebrews (London, 1892), p. 271; C. Spicq, L'Ep:tre aux Liturgy in the Epistle to the Hebrews (St. Meinard, 1962), pp. 40ff.; 0 Michel, Hebrews (Paris, 1953), Vol. II, p. 267; H. Montefiore, A Commentary on the "vans," Theologisches Worterbuch zum NT, Vol. IV, 892-895. Epistle to the Hebrews (New York, 1964), p. 160; Bruce, Hebrews, p. 220; 86 The Greek term employed for the heavenly temple-sanctuary is always Schneider, Hebrews, p. 90. naos (m6s) in Rev 4:1-2; 7:15; 8:3; 11:19; 14:15, 17; 15:5-6, 8; 16:1, 17, but is 115 This is essentially also the emphasis of G. Liinemann, Hebnierbriaf (4th rendered in modern translations either with "temple" or "sanctuary." ed.; Gottingen, 1878), p. 304. 87 This text shows that the Revelator does not seek to distinguish between a 11612. Asting, Die Heiligkeit im Urchristentum (Gottingen, 1930), p. 248. "tent sanctuary" and a "house sanctuary," viz. temple of palace, because the 117 Windisch, pp. 69, 113- phrase "the temple of the tent of witness" associates the terms naos 118 K. Bornhauser, EmpJdnger and Verfasser des Briefes an die Hebrder "temple," and skini(axnxd) in such a way as to leave no doubt about the (GUtersloh, 1932), p. 69. identity of both. It should be noted that the LXX has also rendered the Hebrew term had!, "temple," where applied to the "tent sanctuary" with naos in 1 119 H. Wensckkewitz, "Die Spiritualizierung der Kultusbegriffe Temple, Sa 1:9; 3:3. Priester und Opfer im NT," Angelo: 4 (1932), 70-230, esp. 195-213. 120 Goppelt, Typos, p. 200. 89 The "throne" appears 39 times in Rev and seems to have a major place Hebrews, p. 72. in its visions. 121 Schneider, 122 Bietenhard, Die himmlische Welt, pp. 125ff. 90 This does in no way indicate that Rev has adopted the crude realism of Rabbinic speculations about the heavenly sanctuary in which Michael is said to 123 Michaelis, TWNT, Vol. VII, pp. 369-396, esp. 376; idem, TDNT, sacrifice daily upon the altar. See Bietenhard, pp. 15ff.,; H. L. Strack — P. Vol. VII, p. 376. Billerbeck, Kommentar zum Neuen Testament our Talmud und Midrasch 124 O. Hofius, Katapausis. Die Vorstellang vom endzeitlichen Ruheort im (Leipzig, 1923-1961), Vol. III, pp. 700ff. Hebrderbrief (Tilbingen, 1970), p. 54, and especially in his monograph, Der 91 E. G. White, Patriarchs and Prophets, p. 357, has stated that "no earthly Vorbang vor dem Thron Gottes (Tubingen, 1972), pp. 55-75. See also his structure could represent its vastness and its glory." essay "Inkarnation und Opfertod Jesu nach Hebr 10,19E," in Der Ruf Jesu and die Antuurt der Gemeinde, Exegetische Untersuchungen Joachim 92 Michel, Theologisches WOrterbuch sum NT, Vol. IV, p. 893, Jeremias zum 70. Geburtstag (GOttingen, 1970), pp. 132-141. summarizes: "The heavenly temple is therefore for the Revelator the 125 S dwelling-place of the majesty of God, priestly sanctuary for the ministry of o J. Swetnam, S.J., " 'The Greater and More Perfect Tent'. A angels and translated ones and mysterious origin of divine orders . . ." Contribution to the Discussion of Hebrews 9, 11," Biblica 47 (1966), 92, is metaphorical. A. Vanhoye, 93 Schneider, p. 70; idem, Der Hebnierbrief (Berlin, 1953), p. 72. although he believes that the spirit of Hebrews S. J., " 'Par la tente plus grand et plus parfaite . ..' (He 9, 11)," Biblice 46 94 Theissen, p. 105. (1965), 5, writes unhesitatingly, "This interpretation evidently is in 95 That "sanctuary" (hagia) and "tabernacle (or tent)" (skins) are agreement, in 9:11, with the letter of the text." identical is argued among others by B. Weiss, Dee Brief an die Hebrder 126 Held by John of Damascus, Severian of Gabalda, Cornelius a Lapide and (Gottingen, 1888), pp. 197f.; C. Spicq, L'Epitre Aux Hebreus (Paris, 1953), in recent times by Bruce, p. 199. II, 234; Riggenbach, p. 218; 0. Kuss, Der Brief an die Hebrder (2d ed.; 127 so. J. Swetnam, Biblica Regensburg, 1966), p. 107; J. Hering, The Epistle to the Hebrews (London, 47 (1966), 93; A Vanhoye, Bibhca 46 (1965), 1970), p. 66; Buchanan, p. 133. A different interpretation is proposed by H. 13-15; P. E. Hughes, abliotbeca Sacra 130 (1973). 310. Koester, " 'Outside the Camp': Heb 13:9-14," Harvard Theological Review 128 Held by Chrysostom, Theodoret, Theophylact, J. C. K. von Hofmann, 55 (1962), 299-315, and T. Hewitt, The Epistle to the Hebrews (Grand Rapids, and J. Owen, Hebrews (Philadelphia, 1896), VI, 18-23. Mich., 1960), p. 135. 129 Michaelis, TDNT, Vol. VII, p. 376; Vanhoye, pp. 111.; Swetnam, p. 96 The NEB translates quite correctly in Heb 8:2 "real sanctuary" instead 93; J. Brooks, JBL, 89 (1970), 210. of the traditional "true tabernacle." 130 Vanhoye, pp. 15f. 97 F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Mich., 1964), P. 131 Swetnam, p. 93. 163 n. 17. 1 32P. Andriessen, "Das grossere und vollkommenere Zelt (Hebr 9, 11)." 98 J. H. Moulton and G. Milligan, The Vocabulary of the Greek NT Bibliscbe Zeitscbti 15 (1971), 78-83; Hering, p. 91. Illustrated from the Papyri and Other Non-Literary Sources (Oxford, 1930), 133 Spicq, Vol. II, p. 256; Michel, pp. 311f.; Hiring pp. 76f.; Riggenbach,

30C Guidelines for Prayer-Study Groups

(Adapted from Allen West's article "How to start a Prayer Group" which appeared in Insight.)

Thousands of Christians are discovering the joy, power, and fellowship of small voluntary groups that meet regularly for prayer and study. How do you go about starting such a group? Here are a few suggestions: 1. Keep it small — From four to ten members. If it grows larger divide into two groups. 2. Choose a leader — Matter of necessity, not honor or authority, in order to keep things "growing." 3. Follow a simple program — A complicated, over-organized program is one sure way to guarantee failure. But, on the other hand, to aim at nothing can also be fatal. Informality and simplicity makes for the happiest prayer groups. 4. Seek out spiritually vital areas for discussion — The fruitlessness of the discussion is in direct proportion to the investment of each member between meetings in reading, study and research. Your group must be interested and challenged. 5. Make a prayer list together — Record in a notebook and indicate the date when prayer is answered. 6. Try innovative prayer approaches; keep your prayers brief — Wandering, interminable prayers have killed many prayer meetings. 7. Keep confidences — Your group will develop a warm, personal fellowship and trust. Don't let them down. 8. Don't let Satan divide you — He'll do everything he can to try to. 9. Keep your group Christ-centered — Not problem centered or even people-centered. Seek Jesus not just for His gifts, but for Himself. One useful set of materials that has been designed to help you start a prayer-study group:

Rim luBgalcloriptis - , ChnstiA STUDY GUIDE

The study guide, designed for the use The book, How to Be a Victorious with Davis' book, provides an organ- Christian by Thomas A. Davis reveals ized practical outline for group study reasons for lukewarm religion and and discussion and encourages personal offers real, practical help toward a vital, application. Ideal for prayer groups. valid Christianity. Price: $3.50. Price: $1.00.

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