Introduction

There is no doubt that the general application of the Seventy Weeks of Daniel 9:24–27 is with the decree of Artaxerxes (B.C. 457), Christ’s earthly ministry (A.D. 27–31), the close of the national Jewish probation (A.D. 34),1 and the siege and overthrow of Jerusalem (A.D. 70). The twenty-sixth verse deals specifically with the destruction of the holy city by the Romans, according to the prophets and our Lord. (Mic. 3:12; Jer. 26:18; Matt. 23:37–38, 24:2.) These things being well established among students of prophecy, our present concern is with the closing words of the twenty-sixth verse, which are too often passed over with little notice. For the latter third portion of the verse appears to speak plainly of a flood—yet, the destruction of Jerusalem did not end with any literal flood, and neither can its besiegement be properly called a war.

What shall we say then? Has the prophecy failed? Unlikely, for God’s word cannot fail, and the prophecy has been perfectly fulfilled in every other particular. Have we been dealt a mistranslation? Not so, for the original sheṭep̄ (שֶׁ֫טֶף) in the present usage signifies “flood” proper, and not a mere overflow of arms (as in Daniel 11:22, which refers to the arms of Tiberius Caesar being overflown, or as in Daniel 11:26, 40), as some have supposed. Likewise, the preposition b (בְּ) rendered here as “with” is the most accurate translation in this place. It cannot rightly be rendered “like a flood” or “as a flood” without doing violence to the text, for such wording would require a different construction than that which is given. It might be represented as “by a flood,” but this is simply an instrumental shade already contained within “with a flood” (besheṭep̄). We must therefore seek another application that honours both the literal force of “flood” and the precise expression “with a flood.”

Examination

Let us begin with an examination of the construction of Daniel 9:26 as it reads in the English translation:2

We see that “the end thereof” (26c) can only refer back to “the city and the sanctuary” just introduced in 26b, so we may understand the phrase as “and the end of the city and the sanctuary.” The conjunction and (וְ) does not here introduce a new subject, but carries the thought forward from their destruction to its consummation “with a flood,” so that “end” stands in synonymous parallel with the destruction already announced.

If we read the English without the supplied words—“and the end of the city and the sanctuary with a flood, and unto the end of the war desolations are determined”—we observe that the two clauses “with a flood” and “unto the end of the war desolations are determined” lie side by side and both proceed from that same destruction.

In this context, “with a flood” must signify either:

1. by means of a flood

2. accompanied by a flood

3. in some particular connection to a flood, or

4. in a floodlike manner (i.e., an overwhelming, sweeping judgment), as some have supposed.

If it be taken by means of a flood, then “flood” must certainly be figurative, and, applied to verse 26b, is commonly made to denote the Roman armies as the instrument of Jerusalem’s overthrow. In substance this differs little from taking it in a floodlike manner (signification 4), for both readings make the “flood” a mere figure for the overwhelming force of the siege in A.D. 70. To adopt such a view is to bind the whole expression of 26c to that single crisis, and to treat “with a flood” as an idiom for the Roman legions, while leaving the distinct mention of “war” and of “desolations… unto the end” without a clear and separate fulfilment in the prophetic history.

If, on the other hand, it be understood as accompanied by a flood, or as standing in some particular connection to a flood (significations 2 and 3), then the way is open to see that this “flood” belongs, not to the moment of the siege itself, but to the course of desolations which the verse declares to be “determined… unto the end of the war,” following upon the city’s fall. In any case, we are constrained to find a specific, prophetic application that truly answers to the figure and accords with the time and context. To confine “with a flood” to a mere figure for the Roman armies in A.D. 70 not only lacks any explicit textual indication of such usage in this passage, but fails to account for the distinct mention of “war” and “desolations” that follow, which ought themselves to be satisfied in the prophetic fulfilment.4

Criteria

Let us now define the prophecy’s criteria. Besides “flood,” we also read of “war” and of “desolations” being determined (that is, decided; decreed). Thus, the correct application must satisfy these three elements: (1) flood, (2) war, and (3) desolations. War, of course, denotes an active state or period of conflict and not a singular event. Likewise, the text does not indicate desolation singular, but “desolations” plural. Furthermore, “unto the end of the war” does not denote the end itself, for “unto” should encompass the whole period of the war, whatever it be. This naturally leads to the question, do “flood” and “war” here signify the same thing? From the brief information that the text supplies us, this is actually quite likely, for it seems apparent that this “flood” is internally defined as “the war.” Let us investigate further.

Investigation

Daniel 7:21

In the English translation, “war” occurs only twice in the entire book of Daniel:—the first occurrence in 7:21 and the second in 9:26. Daniel 7:21 reads: “I beheld, and the same horn made war with the saints, and prevailed against them.” The little horn (see Dan. 7:8, 8:9) signifies Rome in its entire history, pagan and papal.5 The period of this war is defined in the twenty‑fifth verse: “and they [the saints] shall be given into his hand until a time and times and the dividing of time” (see also Dan. 12:7; Rev. 12:14), which is elsewhere called “a thousand two hundred and threescore days” (Rev. 11:3, 12:6) and “forty and two months.” (Rev. 11:2, 13:5.) This period of “war” is none other than the 1,260 years so prominently marked in Daniel and the Revelation, during which the papal power held supremacy from A.D. 5386 until its deadly wound in 1798 (cf. Rev. 11:2–3; 12:6, 14; 13:3, 10).

In Daniel 7 the little horn “made war with the saints, and prevailed against them” for “a time and times and the dividing of time” (Dan. 7:21, 25), while in Revelation 13 the leopard‑like beast is given “a mouth speaking great things and blasphemies,” and “it was given unto him to make war with the saints, and to overcome them,” during a span of “forty and two months.” (Rev. 13:5,7.) By the prophetic rule of a day for a year (Num. 14:34; Eze. 4:6), these “forty and two months” (1,260 days) are identical with the “time, times, and half a time” (three and a half prophetic years), each amounting to 1,260 years. Having thus identified the period of this “war,” we may now inquire whether there is any further witness in Scripture that connects this 1,260‑year span with the “great tribulation” foretold.

Matthew 24:15–22

In Matthew’s account of our Lord’s great prophecy, we read of a “great tribulation” that follows the destruction of Jerusalem:

Jesus here explicitly refers to Daniel’s prophecy, connecting the destruction of Jerusalem with this “great tribulation.”7 This directly supports the view that Daniel 9:26c is in some way connected with the 1,260 days. That this “great tribulation” refers to the 1,260 years of papal persecution is, we believe, a matter of insurmountable evidence. Let us now briefly review that evidence.

Luke 21:20–24

In Luke’s parallel account of our Lord’s prophecy, we read:

There are several points herein worthy of our attention:

1. We see that Luke’s parallel account defines Matthew’s “abomination of desolation… stand in the holy place” as “Jerusalem compassed with armies.”

2. We read that “they [God’s people] shall fall by the edge of the sword, and shall be led away captive into all nations.” (v. 24.) This had its immediate fulfillment in the foretold judgment upon Jerusalem under pagan Rome by an overthrow, at which time the Jews, having been nationally cut off from the olive tree of Israel, were scattered among all nations; yet the very same sword-and-captivity language is taken up in Revelation 13 in connection with Rome in her papal phase: “He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.” (Rev. 13:10.) This is in the context of the 1,260 years. (See Rev. 13:5,7.)

3. Luke’s “times of the Gentiles” is thus to be understood with reference to the same 1,260‑year period brought to view elsewhere in prophecy. In the eleventh chapter of the Apocalypse we read: “But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.” (Rev. 11:2.) By the prophetic rule of a day for a year (Num. 14:34; Eze. 4:6), these forty and two months—being 1,260 days—denote the 1,260 years of papal supremacy, the very same period already defined in Daniel 7 and Revelation 12–13. But were the times of the Gentiles fulfilled in 1798, when that period closed? Not so. We read in Daniel: “How long [shall be] the vision concerning the daily, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” (Dan. 8:13–14.) The treading under foot thus continues, in a broader sense, to the close of the 2,300 days, when the cleansing of the sanctuary in heaven began in a special manner, and thence onward until the work of Christ’s ministration in the most holy place is finished and He stands up to judge the wicked and to deliver His people. (Dan. 8:14, 12:1; Rev. 7:2–4; 14:1, 15:5; see also Rom. 11:25.)8 Therefore the times of the Gentiles, in their full extent, are not fulfilled until that work is accomplished, and the people of God are no more trodden under foot; then “all Israel shall be saved.” (Rom. 11:26.)

There is yet one more text we may review as a supporting evidence:

Daniel 11:31–35

Here is yet another text that brings to view the reign of the papal power using much of the same language. The “abomination (transgression) that maketh desolate” (v. 31) refers not to the Roman armies encompassing Jerusalem in A.D. 70, but rather to the setting up of the papacy. (See Dan. 8:11, 12:11; Rev. 13:2.) The “time of the end” refers to the termination of the 1,260 days in 1798 when the papacy was overthrown by the French, which is denoted in Scripture as her “deadly wound.” (Rev. 13:3, 10.) Having considered all these facts, it is well founded that the “great tribulation” spoken of by our Lord is the 1,260-year reign of the papacy.9 Now, should this be the period referred to by the “flood” and “war” of Daniel 9:26c, shall we not expect to find a confirmation of this elsewhere in Scripture employing similar language? Most certainly. Do we have such a text? Affirmative.

Application

Revelation 12:13–17

In the twelfth chapter of the Revelation, we read of the great red dragon (pagan Rome) and the birth and ascension of a man child (Christ) which was brought forth of the woman (the Church). (vv. 2–5.) Following this, the 1,260-year supremacy of the papacy is introduced. (v. 6.) Shortly thereafter, we read the following:

What more could we ask for as a confirmation of the application we have made? The papacy’s long war against the woman—the faithful church during her wilderness sojourn—is here represented by the figure of a flood cast out of the dragon’s mouth (see Psa. 18:4). Recall that in Daniel 11:31–35 “the people that do know their God… shall be holpen with a little help.” (vv. 32, 34.) Have we not read the same here in Revelation 12? “And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.” (v. 16.) Here is noted the work of the Reformation, led by Luther and his associates, with Germany herself providing the “little help” which propelled the advancement of the Protestant cause amid the papacy’s relentless career of persecution.

It should further be observed that, while the woman’s wilderness sojourn and the serpent’s flood belong specifically to the 1,260‑year period, the closing verse of the chapter carries the conflict forward beyond 1798: “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” (Rev. 12:17.) This “remnant” denotes that later offspring of the church who arise after the wilderness period, distinguished by obedience to all of God’s commandments and by the possession of the testimony of Jesus (cf. Rev. 14:1–5, 19:10), and against whom the dragon’s war is taken up in a final surge and carried forward through the closing scenes of earth’s history until the appearing of the Son of man.

Conclusion

All our criteria have thus been met in the application made. In light of the Scripture evidence, it is clear that papal Rome, as the desolating power called the “transgression (or abomination) that maketh desolate,” made war with the saints 1,260 years; this war, called “great tribulation,” is during that period represented by a flood cast out of the serpent’s mouth, which flood answers to the “flood” of Daniel 9:26c.10 Thus the war that raged against the saints throughout the 1,260 years is not wholly spent in 1798, but, after the failure of the flood to destroy the woman, is taken up in a final surge against the remnant of her seed who keep the commandments of God and have the testimony of Jesus, and continues until they are delivered at Christ’s coming.

In this way the “war” whose desolations are said in Daniel 9:26c to be “determined… unto the end” is seen to be the very conflict which, in its closing phase, is described in Revelation 12:17 as the dragon’s war with “the remnant of her seed which keep the commandments of God, and have the testimony of Jesus Christ,” carried forward to its appointed conclusion at the appearing of the Son of man.

We may therefore conclude that the “end… with a flood” and the “war” and “desolations” determined in Daniel 9:26c do not terminate in A.D. 70, but point onward to the long papal persecution which followed the fall of Jerusalem and extended through the 1,260‑year “great tribulation,” and, in its final phase, to the dragon’s last warfare against the commandment‑keeping remnant. In this way the prophecy of the Seventy Weeks not only foretold the cutting off of Messiah and the destruction of the city and sanctuary, but also sketched the subsequent history of the desolating power that would make war upon His saints.

Such a view preserves the integrity of the prophecy, harmonizes Daniel with our Lord’s own words and with the Apocalypse, and magnifies the faithfulness of God, who has not left His people without a sure word of testimony concerning the things which they must suffer and the final deliverance that awaits them. If any other view is to be preferred, it must needs show, from the Scriptures themselves, that it can answer to this flood, this war, and these desolations, and to the time appointed for them, without doing violence to the words of the prophecy. Let us, then, take heed to these things, that we may be found among those “that do know their God,” and who, though tried, are “made white” and stand at last with the Lamb.

Brandon Harper

Footnotes

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.

Matthew 11:29–30, KJV

INTRO

Consider a simple motor with a spindle. Such a motor is the driving force behind whatever mechanism it is attached to. Without it, a machine will do absolutely nothing, regardless of how advanced it may be.

Next, consider a gear. On its own, it is inanimate, powerless, and unable to do any purposeful work. However, once the gear is placed upon the spindle of the motor, it becomes the vessel through which the power of the motor is transferred throughout the rest of the machine. Often, there are many gears of varied sizes, each connecting in diverse ways to various parts and pieces in order for the machine to be able to carry out its designed purposes.

OBJECT LESSON

Here we see a picture of the working relationship between Christ and His followers. The motor represents Christ, for power and strength is imparted to the believer through Him. The gear represents the Christian who, once surrendered to Christ, is actuated to carry out his God-ordained purposes in life.

As the gear upon the motor remains productive, so also the Christian that abides in Christ will bring forth much fruit.1 However, if the gear becomes dislodged from the spindle, the operations of the machine will slow to an eventual stop. So it is with the Christian, if he ceases to abide in Christ, his fruit will dwindle and even what he once had will be lost.2

We cannot live in the future based only upon past spiritual experiences. We must continually, daily, abide in Christ.

Our adversary, the devil, is ever on the prowl to destroy, discourage, and divide all those who are walking with Christ or considering doing so.3 So long as the gear remains detached from the motor, Satan is satisfied. He is content for much time and money to be invested in the building up of the machine, so long as it remains removed from the motor and source of true power and authority.

Even the smallest, cheapest, and simplest machine, when connected to a power source, is more effective and beneficial than the largest, grandest, and most advanced machine that stands alone and disconnected. So it is with churches today and their connection with (or without) Jesus through the Holy Spirit.

INSPIRATION

The Bible tells us that we are to bear fruit unto the glory of the Father. Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

The Bible tells us that we are to love one another as Christ loves us.4 Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

The Bible says that we are to keep the commandments.5 Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

The Bible says that we are to overcome all sin and sinful habits, whether they be inherited or developed. This is true righteousness by faith.6 Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

The Bible says that we are to put off anger, wrath, malice, blasphemy, and filthy communications from our mouths. Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

The Bible says that we are to share truth and the gospel message with others.7 Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

The Bible says that we should have good works as evidence of faith. These works should be seen by others in such a way that they glorify our heavenly Father.8 Go to Christ, take His yoke, and He will teach you, guide you, and help you to fulfill this calling.

CLOSING

The list could go on, touching on so many things, but the principle here is clearly presented. Without the help of Christ Jesus our Lord, we can do nothing.9 The best we can hope for is a mere form of religion, absent of any real life and character changing power. (a machine without a motor)10 With Jesus, by His spirit, we are able to fulfill every calling that God places upon our lives.11

We will never be saved by our works any more than the machine will ever operate with the main gear detached from the motor. However, to the converted Christian who is abiding in Christ and has the law of God written upon his heart,12 good works, obedience to God’s commandments, love for Christ, love for others, transformation of character, and overcoming sins will continually develop throughout their lifetime. They will be as the gear which remains connected to the motor and as one who daily takes up the yoke with Jesus.

PRAYER

May God help us to be more like Christ every day and to abide firmly in Him. May our characters be continually transformed into more of the likeness of Christ and less of the worldly pattern.

God Bless,
Charles

SCRIPTURE INDEX

And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

Matthew 25:8, KJV

INTRO

One night recently, the power went out at my house right as I was settling into bed to read. Rather than letting the event cut my plans short, I got up and used a flashlight to start up an oil lamp that I keep on hand for unexpected situations just like this.

As I filled the lamp with oil, my thoughts were drawn to the parable that Jesus gave in Matthew 25 about the ten virgins and their lamps. As with the recent destruction of my shed, it seemed as though the Lord had arranged to give me living object lesson pertaining to another one of His parables.

So, I had the lamp, but it would have been utterly useless if I did not have oil. Before the lamp was lit, I stumbled through my house. With no ambient lights anywhere (due to the power being out), the darkness was thick, and I couldn’t even see my hand in front of my face. This paralleled the experience of the five foolish virgins in the parable, for they had no oil and their lamps had gone out when the cry for the bridegroom came.

DEFINITIONS

If you’ve read some of my other posts, you will know that I try to establish Biblical definitions, when possible, as a firm foundation to build upon.

Here are our definitions for Matthew 25:

• Woman - Church, God’s people.1

• Virgin - Pure church, which either has or at least thinks that it has pure Biblical doctrines, which are free from the wine of Babylon as well as the doctrines and traditions of men.2

• Lamp - Representative of the Bible,3 which is the source of all true Christian doctrine.4

• Oil - Holy Spirit.5

PARABLE OF THE TEN VIRGINS

Here again we see Jesus contrasting two classes of Christians. At the end of this parable, and at the end of this age, one class will be accepted into heaven while the other class will be turned away. We know that this is speaking of professed believers in Jesus Christ and not unbelievers, for they are all pure women and are all waiting for the bridegroom (Christ) to come. This part couldn’t be clearer.

The above is an important point to remember, as modern Christianity has diverged from Biblical doctrine in many ways and has exalted a false, cheap, understanding of grace in that it teaches no actual surrender or fruitful evidence of a genuine conversion before proclaiming someone as eternally saved and ensuring that their conscience remains hardened and fast asleep. It is possible that, in modern Americanized Christianity, more people have been placed on the road to destruction by this false doctrine of grace than any other.

At the beginning of the parable, the virgins were all the same, or at least they all appeared to be, because they all had lamps and all ten of those lamps were burning. Had the bridegroom not tarried until midnight, they would all have been part of the procession into the wedding and the true character of the five foolish would not have been outwardly seen. But He did tarry, resulting in something terrifying happening to five of the virgins. Their lamps went out and they had no more oil through which to revive it.

They had oil in the beginning, but now it was gone. Their supply was exhausted and in a state of great desperation, their lack was manifested. One might say that they had “quenched” the spirit. They had doctrines, they had a form of godliness,6 and at one point they had a work of the Holy Spirit. Then, they quenched it. No longer having the power to accompany the form, they had only darkness, deep darkness to look forward to.

Paul, in his first letter to Thessalonica, writes to “quench not the Spirit:”

Thus, the Spirit can be quenched. It can depart from a person (or a church). If this happens, as we see in the Matthew 25 parable, the end result is not good.

APPLICATION

A church, or a member, can have all the right doctrines and be an undefiled virgin in that sense, yet still be on the broad road to destruction because they have quenched the Spirit. Knowledge without a change of character is worthless in the heavenly system.

It is the grace of God, carried out by the work of the Holy Spirit, which brings about the conversion of the soul, causes good fruit to come forth, and transforms the character into Christlikeness.7

A new relationship with Christ necessitates a new relationship with sin, the world, and worldly pursuits. If a new relationship with Christ has been heralded but one’s relationship with sin, the world, and worldly pursuits remains the same, then no true relationship with Christ has been established. It is impossible for the Spirit of Christ to enter into a person and their lives not be transformed. Feelings and emotions wear off, but a transformation of character by the power of the Most High endures through every tempest.

Consider the fruits of the Spirit:8 love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. We should be increasing in these throughout our lifetime, for our heavenly Father prunes those that bear fruit that they may bear more.9

If there is no oil, there is no Spirit. If there is no Spirit, there will be no good fruit. If there is no good fruit, there is no character transformation into Christlikeness.10

This is serious business. We should examine ourselves to see if we are in the faith and walking according to Biblical principles, for our adversary prowls around like a roaring lion, seeking to devour.11

WEEDS AND THORNS

Just as ground without water needs no effort to produce weeds and thorns, so also that heart that is void of the Holy Spirit needs no effort to produce the same. And what are these thorns, spiritually speaking? Jesus says they are the cares, riches, and pleasures of this life.12

Those who seek these things first will bring forth no fruit to perfection. If they have ever had the Spirit work in their heart, they will have now quenched it. They will have no oil for a time of tarrying. They will not receive heaven nor eternal life in the end. Later on, in the same chapter, Jesus describes the alternative outcome:

LAST GENERATION (NO RAPTURE)

We also learn from this parable that, for the last generation living on Earth when Christ returns, He will tarry. This tarrying allows circumstances to be so shaken and stirred upon the earth that it will be seen who has oil and who does not. It is only by the oil of the Spirit of Christ that men will be able to endure, with lamps burning, through the trials that are fast coming upon the earth.

There will be no rapture out ahead of the trials. This unbiblical teaching took off in the early 1900s and has been cleverly refined ever since. It stands as yet another effort by Satan to lull Christians to sleep, so they will be utterly unprepared for what is really coming. God promises His children protection during this time while tens of thousands are falling around them:

If there were a secret rapture ahead of the seven last plagues of Revelation, it would be as though the bridegroom came when all ten virgins still had a lamp burning, or at least when it was day.

Alternatively, it would be as though five virgins were taken initially, and perhaps two or three more were retrieved later.

No, the bridegroom comes at the darkness of midnight, when the world is in woe. In this time, His servants, who are preparing now, will continue to shine forth the character and steadfastness of Christ, while the unprepared are being overwhelmed by the enormity of their lack. By the time they realize they have no oil, it will be too late. Twice, in Revelation 16, during the time of the seven last plagues, we read that men do not repent. It is a time of judgement not of revival. As Noah was protected during the flood, God’s people will be protected during the judgements of the seven last plagues.

When He comes, He comes only once, and there are only two classes of Christians, not three as there would need to be with pre-tribulation and mid-tribulation rapture theology.

CLOSING

Brother, sister, friend, do not take these matters lightly. Do you love the world and the things of the world? The Bible says the love of the Father is not in you.

Are you growing in Christlikeness and bearing fruit unto the glory of the Father,13 or is that fruit being choked out by your focus on work, money, property, sports, movies, TV, entertainment, gluttony, alcohol, pornography, or any other self-gratifying care and pleasure of the world?

If so, do not delay! Today, if you hear His voice, as a prick or conviction through this message, harden not your heart.14 Jesus will turn away no person15 who comes to Him in full repentance, letting go of their worldly pleasures and pursuits, so that they can take up their own cross and follow Him16 who has bestowed upon them the great riches of His love.17

The best that the world has to offer pales in comparison to winning Christ, being found in Him,18 and receiving a life of eternal glory in the midst of His kingdom and presence.

Do not delay! Do not delay! Seek Him now. Troublesome times are ahead of us. Secure your house before the storm lands. The early winds are beginning to be felt. Do not dismiss them.

May Christ keep us all until the end.19

God Bless,
Charles

SCRIPTURE INDEX

The grass withereth, the flower fadeth: Because the spirit of the LORD bloweth upon it: Surely the people is grass. The grass withereth, the flower fadeth: But the word of our God shall stand for ever.

Isaiah 40:7–8, KJV

INTRO

The prophet Isaiah writes that people are as the grass that withers and their beauty as the flower that fades.

He contrasts this with the “word of God” which stands forever. The word which comes forth from His mouth is pure,1 and as silver that has been purified seven times.2

As the heavens are higher than the earth, so are God’s ways and His thoughts higher than man’s.3

• They are higher in wisdom, for what man can grasp the full measure of them.4

• They are higher in perfection and without any filtration or taint that comes from the finite minds of men.5

• They are higher in authority and thus override and overrule all which man has sought to change, neglect, excuse, or disannul.6

THE WORD OF GOD IN THE TEN COMMANDMENTS

Perhaps the greatest example that we have of this is found in the ten commandments, as the delivery of these precepts were unique and distinct from all others.7

• These words were literally spoken by God from Mt. Sinai.8 Even Moses trembled at the hearing of them.9

• They were then written by the finger of God upon tables of stone to portray their binding, enduring, and unalterable condition.10

• They were placed inside the ark, under the mercy seat, to show that it is the sin of breaking of any one of these ten commandments that men must then obtain mercy and forgiveness for.11

• Lastly, they still reside in the heavenly ark today,12 with all the authority of heaven behind them. They reside here where Jesus now ministers as our great high priest,13 showing their continued application to the New Covenant Christian and their jurisdiction over the realm of the Earth.

Breaking any one of the ten commandments is still a sin for which the Christian must obtain forgiveness and mercy.

THE WORD OF MEN

Yet, what do men say? Man has said that these words were not fully pure, holy, just, and good in that they have needed modification. (Rom 7:12) Man has claimed that his authority is greater than that of heaven’s in that he is able to overrule that which the God and creator of all things instituted at the foundation of our sinless world, spoke from His very own mouth, wrote with His very own finger, and preserved in His high heaven.

Man has taken the fourth commandment, regarding the seventh day sabbath and has neglected it, removed it, trampled over it, and in many cases replaced it.

In our generation, this is done largely as a work of blind ignorance and tradition by simply carrying on with things as they have been for one century after another. This ceases to be an excuse, however, when light comes to our hearts.14

Jesus rebuked the Pharisees for holding up the traditions of men over the ten commandments of God.15 Would He not issue a similar rebuke to the churches today to bring them out of an erroneous path that has been taken regarding the Sabbath commandment?

ROME

Have you ever wondered where this change started to take place and how the commandment of God became so replaced with tradition that it is now an accepted way of life for the majority of Christians? We don’t find its origins in the Bible.

The Roman emperor Constantine, who blended Christianity with paganism, was the first to give the backing of a state government to Sunday observance as a civil day of rest. He said the following on March 7, 321 AD:

“Emperor Constantine Augustus to Helpidius. All judges and the people in the city should rest, and the work in all crafts should cease, on holy Sunday. But the people in the country may freely and lawfully apply themselves to cultivating their fields…”

Codex Justinianus, Book 1, Title 12, Constitution 2

This paved the way for an official adoption of Sunday over Saturday at the Council of Laodicea in 364 AD, where we find the following from Canon 29:

Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ.

Philip Schaff and Henry Wace, eds., “The Canons of the Synod Held in the City of Laodicea, in Phrygia Pacatiana,” in The Seven Ecumenical Councils, trans. Henry R. Percival, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Charles Scribner’s Sons, 1900), 148.

During the time of this council in Laodicea the church age had reached the period of Pergamos, as found in Revelation 2:12-17. To this church era, Jesus issued a rebuke regarding a toleration of false doctrines that had begun taking root.

Neither Constantine nor the council of Laodicea based their proclamations upon the word of God, but rather the withering, passing, and transitory words and traditions of men. These things, which grew out of both pagan and papal Rome, set in motion a course which would eventually push the seventh day Sabbath observance and worship almost entirely out of the Christian church, and replaced it with what Constantine called the “venerable day of the Sun” (Sunday).

PROPHECY

We need not be surprised by these things, for the Bible, through the prophet Daniel, spoke long ago of a church-state power that would rise in the future and “think to change times and laws.”16

Indeed, such a power did rise and did “think” to change the time of the Sabbath from Saturday to Sunday, and the laws of the second, fourth, and tenth commandments. One needs only to compare the ten commandments of the Catholic Catechism with those of the Bible to see these changes.

Though the changes have appeared to be enforced and accepted by nearly all of Christendom, this power (Roman Catholic Church) could only “think” to change them because the God of heaven has not altered one jot or tittle17 from His original, as He spoke them, wrote them, and preserved them.

Let us close by simply letting this power, which would “think” to change God’s ten commandments speak for itself. May God grant us all that we may have eyes to see, ears to hear, and a heart for truth.

Please consider the following quotes with prayer and careful study:

QUOTES FROM ROME

Catechism of the Catholic Church:

2177 The Sunday celebration of the Lord’s Day and his Eucharist is at the heart of the Church’s life. “Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church.

https://usccb.cld.bz/Catechism-of-the-Catholic-Church2/545/

2184 Just as God “rested on the seventh day from all his work which he had done,” human life has a rhythm of work and rest. the institution of the Lord’s Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives.

https://usccb.cld.bz/Catechism-of-the-Catholic-Church2/546/

Cardinal James Gibbons, The Faith of Our Fathers (Ayers Publishing, 1978): p77-78:

But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify.

https://archive.org/details/faith-of-our-fathers-by-cardinal-james-gibbons/page/n77/mode/2up?q=Sunday

The Convert’s Catechism of Catholic Doctrine (1957): p65:

Q: Which is the Sabbath day?

→ A: Saturday is the Sabbath day.

Q: Why Do we observe Sunday instead of Saturday?

→ A: We observe Sunday instead of Saturday because the Catholic Church transferred the solemnity from Saturday to Sunday.

https://archive.org/details/converts-catechism/page/n63/mode/2up?q=Sunday

John Laux, A Course in Religion for Catholic High Schools and Academies, Book 1: Chief Truths of the Faith, 1936

If we consulted the Bible only, we should still have to keep holy the Sabbath Day, that is, Saturday, with the Jews, instead of Sunday.

Some of the truths that have been handed down to us by tradition and are not recorded in the Sacred Scriptures, are the following: That there are just seven sacraments; that there is a purgatory; that, in the new law, Sunday should be kept holy instead of the Sabbath; that infants should be baptized, and that there are precisely seventy-two books in the Bible.

Stephen Keenan, Catholic-Doctrinal Catechism 3rd Edition: 174

Question: Have you any other way of proving the Church has power to institute festivals of precept?

Answer: Had she not such power, she could not have done that in which all modern religionists agree with her, she could not have substituted the observance of Sunday the 1st day of the week, for the observance of Saturday the 7th day, a change for which there is no Scriptural authority.

https://archive.org/details/doctrinalcatechi01keen/page/174/mode/2up?q=authority

Our Sunday Visitor (February 5, 1950):

Practically everything Protestants regard as essential or important they have received from the Catholic Church ... The Protestant mind does not seem to realize that in accepting the Bible and observing the Sunday, in keeping Christmas and Easter, they are accepting the authority of the spokesman for the church, the Pope.

https://archive.org/details/20211124114413112-1/mode/2up?q=Sunday

Patrick Donahoe, Plain Talk about the Protestantism of To-Day (1868): p225:

Thus the observance of Sunday by the Protestants is a homage they pay, in spite of themselves, to the authority of the (Catholic) Church.

https://archive.org/details/plaintalkaboutp01sggoog/page/n228/mode/2up?q=Protestants

The Christian Sabbath (Catholic Mirror, September, 1893):

The Catholic Church, for over one thousand years before the existence of a Protestant, by virtue of her divine mission, changed the day from Saturday to Sunday.

https://archive.org/details/christian-sabbath-or-sunday/page/28/mode/2up?q=Saturday)

Catholic Priest Father Enright (The Industrial American, Harlan, Iowa, December 19, 1889):

It was the holy Catholic Church that changed the day of rest from Saturday to Sunday, the 1st day of the week. And it not only compelled all to keep Sunday, but at the Council of Laodicea, AD 364, anathematized those who kept the Sabbath and urged all persons to labor on the 7th day under penalty of anathema.

I have repeatedly offered $1000 to any one who can furnish any proof from the Bible that Sunday is the day we are bound to keep ... The Bible says, “Remember the Sabbath day to keep it holy,” but the Catholic Church says, “No, keep the first day of the week,” and the whole world bows in obedience.

https://adventistdigitallibrary.org/adl-368114/american-sentinel-february-6-1890

Catholic Record (September 1, 1923) p4:

The [catholic] Church is above the Bible, and this transference of the Sabbath observance is proof of that fact. Deny the authority of the Church and you have no adequate or reasonable explanation or justification for the substitution of Sunday for Saturday…

https://archive.org/details/catholic-record-full/page/n3/mode/2up

→ “Sabbath Observance” section, thirteenth paragraph (last in the second column)

Thomas, C. F. (1893). Letter to Cardinal James Gibbons (reprinted). The Messenger of the Sacred Heart, 33, 137–138:

Of course the Catholic Church claims that the change was her act. It could not have been otherwise, as none in those days would have dreamed of doing anything in matters spiritual and ecclesiastical and religious without her. And the act is a mark of her ecclesiastical power and authority in religious matters.

American Catholic Quarterly Review (January 1883) p139:

Sunday ... is purely a creation of the Catholic Church.

https://archive.org/details/sim_american-catholic-quarterly-review_1883-01_8_29/page/138/mode/2up?q=Catholic

“The Question Box,” The Catholic Universe Bulletin (August 14, 1942): 4:

The (Catholic) Church changed the observance of the Sabbath to Sunday by right of the divine, infallible authority given to her by her Founder, Jesus Christ. The Protestant claiming the Bible to be the only guide of faith, has no warrant for observing Sunday.

Arthur Weigall, The Paganism in Our Christianity (New York: Putnam’s Sons, 1928): 145:

The Church made a sacred day of Sunday ... largely because it was the weekly festival of the sun; for it was a definite Christian policy to take over the pagan festivals endeared to the people by tradition, and to give them a Christian significance.

https://archive.org/details/paganisminourchr0000unse/page/144/mode/2up?q=policy

John A. O’Brien, The Faith of Millions: the Credentials of the Catholic Religion Revised Edition (Our Sunday Visitor Publishing, 1974):

But since Saturday, not Sunday, is specified in the Bible, isn’t it curious that non-Catholics, who claim to take their religion directly from the Bible and not from the Church, observe Sunday instead of Saturday? Yes, of course, it is inconsistent; but this change was made about fifteen centuries before Protestantism was born, and by that time the custom was universally observed. They have continued the custom even though it rests upon the authority of the Catholic Church and not upon any explicit text in the Bible. That observance remains as a reminder of the Mother Church from which the non-Catholic sects broke away-like a boy running away from home but still carrying in his pocket a picture of his mother or a lock of her hair.

https://archive.org/details/faithofmillionsc0000obri_r8n5/page/400/mode/2up?q=custom

Startling and solemn words. I urge every reader to commit the matter to earnest prayer and diligent study prior to dismissing the weight of evidence. This is the journey that I too had to take a few years ago. In the end, I chose to uphold the teaching of the Bible over the traditions of men.

God Bless,
Charles

SCRIPTURE INDEX

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

Matthew 7:27, KJV

A CONTRAST OF TWO CLASSES

In Matthew 7:13-27, Jesus contrasts two classes of people. These people appear outwardly similar in some ways but have two very different outcomes in the end. The comparisons are as follows:

• Those on the narrow way contrasted with those on the broad way.

• Good trees with good fruit contrasted with corrupt trees having evil fruit.

• Those who enter the kingdom of heaven contrasted with those who hope to enter but are not permitted to do so.

• Those who build upon rock contrasted with those who build upon sand.

• Those who hear His sayings and do (obey) them contrasted with those who hear His sayings and disregard (disobey) them.

All are on a way that they hope leads to life.1 All are trees2 bearing some sort of fruit. All profess belief in the Lord Jesus.3 All have heard the word of God and truth.4 With these things in mind, you might say that all bear the title of “Christian.” Thus, Jesus is not talking about believers and unbelievers here, but exclusively believers.

Yet there is a solemn warning in the distinction between these two classes of Christians.

• Those on the broad way go to destruction.5

• Those bearing evil fruit are cast into fire.6

• Many saying “Lord, Lord” are denied heaven.7

• Those who build upon the sand, and don’t follow after the truth they have seen and heard, fall with a great fall that is agitated by winds of strife and difficulty.8

OBSERVATIONS OF THE PROGRESSION

Who are those on the broad way? They are those which have been deceived through following false prophets.

Who are those following false prophets? Those who bring forth evil fruit rather than good.

Who are those who bring forth evil fruit? Those who call upon the name of Jesus and yet are called by Him as those “that work iniquity.” (or lawlessness; that work against law)

Who are those that work iniquity? Those that have heard a word of truth and reject it to follow after their own inclinations or the traditions and theories of men over the word of God.

PERSONAL OBJECT LESSON

Recently, I experienced a visual manifestation of Jesus’ analogy of them that build upon the sand as well as His description of how wind blew and beat upon their house until it had a great fall.

A shed that I had erected just over a month ago was toppled and destroyed after a storm brought in high winds that beat violently against it. Adding even more connection to Jesus’ analogy is the fact that, although anchored, the shed was indeed built directly upon the ground / dirt.

After the storm, I looked at the end result of the now destroyed shed and immediately thought of the object lesson related to this parable. I shuddered at the thought of the end of all those who hear the commandments, teachings, principles, and truths of God, only to disregard them and make shipwreck of their faith.9 It is a dangerous and treacherous road which exalts unbiblical traditions, theories, and teachings of men over the plain, pure commandments of God.10

Truly, we are not saved by our works.

However, willful disobedience to the teachings of scripture11 is never presented in the Bible as something that is simply overlooked or that can be lightly regarded. Our works of obedience are a reflection, result, and evidence of our conversion as well as a manifestation of our love for God and for Jesus.12

During times of peace, ease, comfort, and tranquility (when there is no storm), the two houses (classes of Christians) looked the same. The distinction between the two classes of people was brought forth only through times of war, strife, and great difficulty. Before Christ returns, the world will be agitated through these things and more. When these times come, only then will it be seen whose foundation is upon the rock and whose is upon the sand.

PRAYER

May God help us to be lovers of truth13 and to obey every Biblical truth that He tries to bring into our lives. May He help us to walk the narrow way, bring forth good fruits, and build upon the Rock through our obedience, that we may enter through the gates into the city and have right to the tree of life.

God Bless,
Charles

SCRIPTURE INDEX

But it is good for me to draw near to God: I have put my trust in the Lord GOD, That I may declare all thy works.

Psalm 73:28, KJV

Going to God Alone

There is a section from a favorite hymn of mine which goes as follows:

Once ‘twas busy planning.

now ‘tis trustful prayer;

once ‘twas anxious caring,

now He has the care;

once ‘twas what I wanted,

now what Jesus says;

once ‘twas constant asking,

now ‘tis ceaseless praise.

This hymn presents beautiful contrasts between an old way of living, as a believer, and a new life through Jesus. It contrasts a life where self is first, with one that has become fully surrendered and partakes in the true riches of spiritual blessings that follow. It contrasts a surface level Christian experience with one of a deeply transformed life and character.

Such a transition is not instantaneous, but it is one that develops more and more, over a lifetime, when one puts themself fully in the hands of God with a desire that is not for their own will but for His. God is no respecter of persons,1 and Jesus said that all who truly come to Him, will never be cast to the side.2

Trustful prayer first comes from knowing the word of God and believing that its promises (and conditions) are true. From here, it develops into living experiences that strengthen our faith, our trust, and our confidence (in Him), and serve as testimonies unto the glory of God.

In the book of Psalms, we read:

This is not to say that God does not work through human agencies to accomplish His purposes, for He certainly does, but rather it draws our attention to consider whether we are really trusting fully in God alone and looking to Him above all else for help with our needs.

Getting help from God, and not man, requires patience and faith. It requires a surrender of our will and desires. It requires not running ahead or trying to take matters into our own hands, or placing matters into the hands of others (even when it looks like all hope is lost). We are to walk by faith and not by sight.3

This principle of going only to God with our needs is one that can be extremely difficult. But as long as we are willing, God is faithful, and He will never let anyone down who trusts in Him in such a manner. He will gradually build our trust until such reliance upon Him becomes progressively more natural.

This is a principle that my heavenly Father has taught me over the years, and He has been refining me even further in this way during the past year and recent months.

Personal Testimony

A recent example in my life involved two circumstances. I will call them C1 for circumstance #1 and C2 for circumstance #2.

C1 was a time-sensitive matter that carried with it a monetary loss if not acted upon within a certain window of time. It was also something that would meet a particular need of mine. However, for this need to be met, movement from another person was required.

C2 is an important matter in my life, which also carries financial implications with it, among other things.

I had determined that, for C1, I would trust only in God and His timing. I made my petitions known only to Him and no other person. As I saw the time window closing, I was certainly tempted and stirred in my flesh to reach out to someone for help, or to try and intervene by my own efforts. Thankfully, I did not and continued in trustful prayer.

Then changes came about with C2, and I quickly jumped to human agencies for help and disclosed various details about the situation. A couple of days after this, I came under conviction and recognized my fault. I had acted with too much haste and too little trustful prayer. I repented and then retracted my previous attempt at obtaining help outside of God’s timing.

Later on, that very same day, C1 was answered. This was done completely by the moving of God and with no effort of my own to help the process along. The timing was another clear affirmation of God’s ability to answer prayers if I will simply wait and trust Him. This greatly blessed and encouraged me and increased my confidence that God will also answer C2 in His timing IF I don’t get in the way again!

C1 has now been added to my list of experiences of God’s faithfulness to provide and come through in times of need when I go to Him alone with my petitions.

Closing

We do not serve a God whose hand is shortened nor whose ear is heavy.4 He delights in receiving and answering the prayers of His children.5 Truly, we can cast all our cares upon Him because He cares for us.6

Next time you are tempted to go to man first for help, or to indirectly make your needs known to others in hopes that they might bring help, remember that you have a loving Father in heaven who is able to do abundantly, exceedingly above all that you can ask or think,7 and with whom nothing shall be impossible.8

It is not God’s inability that blocks trustful prayers of this sort, but rather man’s lack of firm reliance and faith.

Men will fail, forsake, and fall short. Jehovah never will. Let us confide in Him with our needs and trust in Him alone to act.

No good thing will He withhold from them that walk uprightly.9

Let us not short ourselves in life by missing opportunities of seeing how God will move mountains on the behalf of those who go to Him and Him alone with their needs. These opportunities carry with them depths of blessing and encouragement that can never be obtained when we take our needs to man instead of God alone.

God Bless,
Charles

SCRIPTURE INDEX

Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.

Luke 15:8–9, KJV

INTRO

In Luke 15:8-10, Jesus gives a parable of a woman who has lost one of her ten pieces of silver. She searches diligently until she finds it. Once found, she rejoices and shares the news with others. Jesus likens this to the rejoicing that takes place in heaven when one sinner repents.

This surface level reading is certainly encouraging as it stands. However, as with many things in the Bible, there are often layers of meaning and gems of truth which are buried beneath the “surface.” With diligent prayer and study, deeper truths can be found.1

Has Jesus left us with any gems of truth to be dug out from beneath the surface level understanding? As we consider this, let us start with defining a few terms from scripture.

BIBLE DEFINITIONS

Woman

Representative of God’s people, or the church.

“I have likened the daughter of Zion to a comely and delicate woman.” (Jeremiah 6:2, KJV)

“For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” (2 Corinthians 11:2, KJV)

See also Ephesians 5:23-27

Pieces of Silver

The words of Jehovah,2 God , are pure words, as silver that has been tried in a furnace, though possessing a value that is far greater.

“The words of the LORD [Jehovah] are pure words: As silver tried in a furnace of earth, purified seven times.” (Psalm 12:6, KJV)

“The law of thy mouth is better unto me Than thousands of gold and silver.” (Psalm 119:72, KJV)

Seeking Diligently

In connection with silver, represents the process of seeking after wisdom and understanding regarding God’s words and commandments.

“My son, if thou wilt receive my words, And hide my commandments with thee; So that thou incline thine ear unto wisdom, And apply thine heart to understanding; Yea, if thou criest after knowledge, And liftest up thy voice for understanding; If thou seekest her as silver, And searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD [Jehovah], And find the knowledge of God. For the LORD [Jehovah] giveth wisdom: Out of his mouth cometh knowledge and understanding.” (Proverbs 2:1–6, KJV)

In verses 2-6 we have a chiasmus with verse 4 being the focal point of “seeking her has silver.” (the very thing the woman in the parable was doing)

Darkness

The woman would only need a candle if it were dark. With Jehovah being the one that lights our candles to enlighten our darkness,3 and with the word of God being a lamp unto our feet and a light unto our paths,4 the darkness may represent a period of time when light on a particular truth of God’s word had been lost.

“O send out thy light and thy truth: let them lead me; Let them bring me unto thy holy hill, and to thy tabernacles.” (Psalm 43:3, KJV)

“And the light shineth in darkness; and the darkness comprehended it not.” (John 1:5, KJV)

Candle

May represent a particular church era when something was realized as being lost and searched for until it was found. We see the seven eras of the church being likened to a candlestick in Revelation 1:20, and the removal of a candlestick as being the end of a church era in Revelation 2:5.

Also noteworthy, is that Jesus is described to the first church era (Ephesus) as walking in the midst of the candlesticks.5 Ephesus, being the first era of the church, certainly experienced great levels of light as it pertains to the truth.

“The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.” (Revelation 1:20, KJV)

Light from Candle

Representative of God’s giving of understanding on something which was previously unknown/lost/hid/misunderstood to those who are willing to hear and consider.6

“And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.” (Mark 4:21–25, KJV)

“He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.” (Matthew 13:11–12, KJV)

We see from these passages that when light/understanding is given and followed, then more light is given. However, when it is not followed, even past light is lost (thus darkness ensues, eyes grow dim, and ears grow dull).

House

May represent the hearing of God’s word, or of some particular truth. The foundation on which the house is built is either rock or sand, obedience or disobedience.

“Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” (Matthew 7:24–27, KJV)

Sweeping

In being associated with the removal of lies, may represent the process of the church removing false doctrines and traditions of men in order to embrace that which is true.

“Judgment also will I lay to the line, And righteousness to the plummet: And the hail shall sweep away the refuge of lies, And the waters shall overflow the hiding place.” (Isaiah 28:17, KJV)

If sweeping was required to find the lost piece of silver, this shows how lies and deceptions can be piled up to obscure the way of seeing that which is true. All must “run to and fro,”7 in the Bible, to acquire knowledge of truth and to sweep away every belief, practice, and tradition which does not align with its teachings.

Sharing

Representative of how when truth is found, it is then proclaimed to others with great joy.

“What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.” (Matthew 10:27, KJV)

One Sinner that Repents

Sin, as defined by the Bible, is a transgression of the law. More specifically, we can understand this as a breaking of any one of the ten commandments.

“Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.” (1 John 3:4, KJV)

“For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” (James 2:10–11, KJV)

The examples that James uses for the “transgression of the law” are from the ten commandments. Thus, a sinner is a transgressor/breaker/violator of any one of the ten commandments. It then follows that a repentant sinner is one that has turned away from willfully continuing to break any of the ten commandments.

CLIMAX

With all these terms behind us, and defined Biblically, we have now reached our climactic point. We will continue now with a series of questions.

Questions

1. Question: How many pieces of silver did the woman have in total?

   1. Answer: Ten

2. Question: How many commandments were spoken audibly by God’s mouth,8 were written by His own finger,9 and reside under the mercy seat in the heavenly ark today?10

   1. Answer: Ten

1. Question: How many pieces of silver did the woman have when something of the ten was lost?

   1. Answer: Nine

2. Question: How many of the ten commandments do most Christians consider as valid today?

   1. Answer: Nine (#1 - No other Gods, #2 - Idolatry, #3 - Name in Vain, #5 - Honoring Parents, #6 - Killing, #7 - Adultery, #8 - Stealing, #9 - Lying, #10 - Coveting)

1. 1. Question: How many pieces of silver were lost?

   1. Answer: One

2. Question: How many of the ten commandments have been lost, forgotten, neglected, or rejected by most of Christianity today?

   1. Answer: One (#4 - Sabbath)

   2. It is also no coincidence that this is the one and only commandment that begins with and includes a call to “Remember.”

Parable Revisited

So here, in this parable, we have a picture of the church (God’s people) that were given ten precious commandments from Him, all having a value far greater than silver or gold. The church (Ephesus era) started with light, acceptance, and obedience to all ten.

Over time, the church compromised, mingled with the world, and backslid. Darkness crept in, and one of the ten commandments (the 7^th day Sabbath) was lost by Christianity and no longer revered or remembered. The dust of men’s traditions and the deceptions of a counterfeit have, over the centuries, covered up and buried this lost piece of truth.

In the 1800s, God lit a candle and the church era of Philadelphia came forth.11 During this time, the dust and debris of false doctrines and men’s traditions began to be swept away. The lost piece of “silver,” the 7^th day Sabbath, was found through earnest and prayerful study of the Bible.

There was great rejoicing and this truth was shared and spread across the world.

CLOSING

This same process has been repeating ever since that time by every person that discovers the precious, beautiful truth and blessing of revering and remembering to keep 7^th day Sabbath holy, as it was spoken, written, and commanded by the only true God of the Bible.

What will you do when a heavenly ray of candlelight shines upon the faint glimmer of this gem in your heart? Will you sweep your heart clean of all traditions and teachings of error in order to fully discover that which is buried beneath their dust? Or will you turn aside, being content with, and preferring the worthless dust, justifying, excusing, and hoping not to be bothered by beams of light into that area again?

PRAYER

May God help us now and always to respond to truth with willful and joyful obedience, whatever the cost, when He shines a light of truth into our hearts and lives.

God Bless,
Charles

SCRIPTURE INDEX

INTRO

Much has been written today, and opinions are not lacking, in regards to God, His nature, and the Father, His only begotten Son - Jesus Christ, and the Holy Spirit. If we aren’t careful, it can be all too easy to let traditions or other men become the source of our doctrinal defenses rather than the Bible.

It is my personal goal, to the best of my abilities, to ensure that every doctrinal belief that I have is firmly rooted in the Bible in every particular. Over the years, I’ve found that specific details of various doctrines were not actually supported by scripture but rather from non-biblical sources. In discovering these things, it has led me on journeys, at times, to see what the Bible does actually have to say on a particular point.

In this writing, I’m not looking to add much in the way of commentary, or to make any statements doctrinally, but rather I’m just going to let the Bible speak for itself on a few things pertaining to the Father, the Son, and the Holy Spirit. It is my hope and prayer that in reading only what the Bible has to say, that some will be prompted to give further study and reflection to these matters. The goal then being that we would all be strengthened in our ability to defend each detail of our beliefs from the solid foundation of the Bible alone. (sola scriptura)

In particular, we will be looking at verses in the New Testament. There will be some overlap with certain verses, as I have organized them topically and some verses apply to more than one topic. Additionally, on certain topics, more verses could also be used, so this isn’t intended to be an exhaustive and complete listing.

SCRIPTURES

There is One God

Count: 8 verses

Authors: Matthew, Luke, John, Paul, James, and Jesus (quoted)

Mt 19:17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

Lk 18:19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

Jn 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

Ro 3:30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

1 Co 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.

1 Ti 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;

Jas 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

Title: God [the/our] Father

Count: 26 verses

Authors: John, Paul, Peter, Jude and Jesus (quoted)

Jn 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

Jn 8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

Ro 1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

1 Co 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

1 Co 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

2 Co 1:2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

2 Co 11:31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

Ga 1:1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)

Ga 1:3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

Eph 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.

Eph 6:23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

Php 1:2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Php 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

1 Th 1:1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

2 Th 1:1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

2 Th 1:2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ.

1 Ti 1:2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

2 Ti 1:2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

Tt 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

Phm 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

1 Pe 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

2 Pe 1:17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

2 Jn 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

Jud 1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Title: God the Son

Count: 0 verses

Authors: n/a

Title: God the Spirit

Count: 0 verses

Authors: n/a

The Divinity of Jesus

Count: 8 verses

Authors: John, Paul, and Jesus (quoted)

Jn 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.

Jn 5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Jn 6:46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

Jn 20:28 And Thomas answered and said unto him, My Lord and my God.

2 Co 4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

Col 1:15 Who is the image of the invisible God, the firstborn of every creature:

Heb 1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

Re 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Title: Son OF God

Count: 45 verses

Authors: Matthew, Mark, Luke, John, Paul, and Jesus (quoted)

Mt 4:3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

Mt 4:6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

Mt 8:29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

Mt 14:33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

Mt 26:63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

Mt 27:40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Mt 27:43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

Mt 27:54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

Mk 1:1 The beginning of the gospel of Jesus Christ, the Son of God;

Mk 3:11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.

Mk 15:39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

Lk 1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

Lk 4:3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.

Lk 4:9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

Lk 4:41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.

Lk 8:28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.

Lk 22:70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

Jn 1:34 And I saw, and bare record that this is the Son of God.

Jn 1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

Jn 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

Jn 5:25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

Jn 9:35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?

Jn 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

Jn 11:4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

Jn 11:27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

Jn 19:7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

Jn 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Ac 8:37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.

Ac 9:20 And straightway he preached Christ in the synagogues, that he is the Son of God.

Ro 1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

2 Co 1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.

Ga 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Eph 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Heb 4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

Heb 6:6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Heb 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Heb 10:29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

1 Jn 3:8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

1 Jn 4:15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

1 Jn 5:5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

1 Jn 5:10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

1 Jn 5:12 He that hath the Son hath life; and he that hath not the Son of God hath not life.

1 Jn 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

1 Jn 5:20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

Re 2:18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

The Father and Son are Equal in Divinity:

Count: 3 verses

Authors: John and Paul

Jn 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.

Jn 5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Php 2:6 Who, being in the form of God, thought it not robbery to be equal with God:

The Father is Greater than the Son in Position / Authority:

Count: 22 verses

Authors: John, Paul, Peter, and Jesus (quoted)

Jn 10:29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

Jn 14:28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

Jn 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

Jn 20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

Ro 16:27 To God only wise, be glory through Jesus Christ for ever. Amen.

1 Co 3:23 And ye are Christ’s; and Christ is God’s.

1 Co 8:4–6 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

1 Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

1 Co 15:24–28 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.

Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

1 Pe 1:3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

Re 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

Re 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Re 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

Re 3:12 (Jesus speaking) Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

Re 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Re 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, AND unto the Lamb for ever and ever.

Re 7:10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, AND unto the Lamb.

Re 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Re 21:22 And I saw no temple therein: for the Lord God Almighty AND the Lamb are the temple of it.

References to Father, Son, and Holy Spirit Together:

Count: 15 verses

Authors: Matthew, Mark, Luke, John, Paul, Peter, and Jesus (quoted)

Mt 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

Mk 12:36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

Lk 1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

Lk 2:26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.

Lk 3:22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

Lk 11:13 (Jesus speaking) If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Jn 14:26 (Jesus speaking) But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Ac 2:32–33 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

Ac 5:30–32 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.

Ac 7:55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

Ac 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

Ro 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

2 Co 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

1 Pe 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

1 Jn 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

Epistles that Open with Mention of the Holy Spirit along with the Father and Son:

Count: 1 verse

Authors: Peter

1 Pe 1:1–2 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

Epistles that Open with NO Mention of the Holy Spirit:

Count: 20 verses (all but 2)

Authors: Paul, James, Peter, John, and Jude

Ro 1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

1 Co 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

2 Co 1:2–3 Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

Ga 1:3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

Eph 1:2–3 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

Php 1:2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Col 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

1 Th 1:1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

2 Th 1:2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ.

1 Ti 1:1–2 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

2 Ti 1:1–2 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.

Tt 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

Phm 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

Heb 1:1–2 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Jas 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

2 Pe 1:1–2 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

1 Jn 1:3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

2 Jn 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

Jud 1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Re 1:1–2 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

One in Purpose and Character not One God / Being:

Count: 5 verses

Authors: John, Paul, and Jesus (quoted)

Jn 10:30 I and my Father are one.

Jn 17:11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

Jn 17:20–24 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. 22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. 24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

1 Co 3:8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

1 Co 6:17 But he that is joined unto the Lord is one spirit.

Spirit OF God:

Count: 12 verses

Authors: Matthew, Paul, and John

Mt 3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

Mt 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Ro 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Ro 8:14 For as many as are led by the Spirit of God, they are the sons of God.

Ro 15:19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

1 Co 2:11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

1 Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

1 Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

1 Co 7:40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

1 Co 12:3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

Eph 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

1 Jn 4:2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

Spirit OF the Father:

Count: 1 verse

Authors: Matthew

Mt 10:20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.

Spirit OF Christ:

Count: 7 verses

Authors: John, Paul, Peter, and Jesus (quoted)

Jn 14:16–18 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you.

Ro 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Ro 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

2 Co 3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

Ga 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Php 1:19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

1 Pe 1:10–11; 2 Peter 1:21 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Closing

This is a lot of scripture (and more could certainly be said), but it has been very helpful for me at times to see various scriptures organized together. When scriptures are compiled together, it really helps to make a person think about what the Bible actually says and whether their specific understandings and beliefs of doctrines align with the words of the Bible or not.

May God inspire us all to be more devoted students of His word, which He has left us for doctrine, reproof, correction, and instruction in righteousness. (1 Tim 3:16)

God Bless,
Charles

“And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” (Revelation 17:5, KJV)

OPENING SCENE

Revelation 17 brings before us a most interesting scene from the pages of prophecy. Here we see a woman. She is wearing purple and red clothes. She is adorned with gold, precious stones, and pearls.1 She is responsible for the deaths of many followers of Jesus.2

In her hand is a golden cup which is full of the wine of abominations and the filthiness of her fornication.3

Upon the forehead of the woman is a name which describes her:

Wow! What a scene! And this is certainly not a desirable name to have placed upon one’s forehead!

It is clear that we are dealing with symbolic language, for the woman is sitting upon a scarlet colored beast with seven heads and ten horns. No such literal beast exists; we must look to Bible symbols for understanding.

BIBLE SYMBOLS

Since symbolic language is being used, we must employ some Biblical definitions to help us better understand what is being described here.

1. Woman - Represents God’s people or a church.

   1. In a positive sense, a pure woman is a faithful church which is walking in obedience and upholding right doctrines.

      “I have likened the daughter of Zion to a comely and delicate woman.” (Jeremiah 6:2, KJV)

      

      “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” (2 Corinthians 11:2, KJV)

      

      See also Ephesians 5:23-27

   2. In a negative sense, an impure woman is an unfaithful church which is apostate, walking in disobedience, and holding to false doctrines.

      “They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD [Jehovah].” (Jeremiah 3:1, KJV)

      

      “Son of man, cause Jerusalem to know her abominations,” (Ezekiel 16:2, KJV)

      “In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; But as a wife that committeth adultery, which taketh strangers instead of her husband!” (Ezekiel 16:31–32, KJV)

      

      See also Ezekiel 23:2-21; Hosea 3:1;

2. Wine - In a negative context, represents doctrines or teachings which are impure and not in alignment with God and His word.

   “If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; He shall even be the prophet of this people.” (Micah 2:11, KJV)

   

   “And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” (Revelation 14:8, KJV 1900)

   

   See also Revelation 18:2-4 and 1 Timothy 4:1 as it pertains to wine, demonic spirits, and false doctrines. Also, Isaiah 28:7-10 with the error of the priest and prophet through wine being contrasted with the teachings of proper doctrine.

3. Abominations - Practices which are in defiance to God’s law and the worship of anything other than the only true God4 of the Bible.

   “Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD [Jehovah].” (2 Kings 23:24, KJV)

4. Blue - Represents God’s law (in particular the ten commandments), remembering His commands, and obeying them.

   “Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:” (Numbers 15:38–39, KJV)

THE MOTHER OF HARLOTS

So here we have a picture of an apostate church system that has spread her false doctrines to all nations on earth.5 Thus, this is an established church with a worldwide presence.

NOTE: This is about a system and not individual people, for God calls His people to come out of this system in Revelation 18:4.

Notice also that this woman is a mother and that her daughters are referred to as harlots. Thus we must look for a very large and singular church system as the mother, and then expect to see many denominations (perhaps thousands) as her daughters. These daughters, though completely independent from the mother, are yet unclean themselves (as harlots) in that they hold to certain doctrines that are rooted in the mother, and have their strongest defenses and definitions built from the words of the mother rather than the words of the Bible.

We also see the word “mystery” being ascribed to her abominations. Thus we should expect to see a higher emphasis on mysteries in her writings and teachings than what we find in the Bible. We should also expect that certain of her doctrines would be “mysterious” from a Biblical standpoint in that the Bible would provide no solid evidence in support of such teachings.

We must also keep in mind that we must look for a church that is Christian by claim, for the Bible does not refer to atheism or paganism as a woman, but rather God’s people - whether faithful or apostate, whether actual or apparent.

BLUE

You might be wondering why I listed blue in the Bible symbols above when blue was not mentioned in any of the verses in Revelation 17.

The significance comes from reading Exodus 28 where we discover that the high priestly garments include gold, precious stones, and the colors of purple, scarlet, and blue. So, the woman’s clothes have all the same features (in a perverted form) except for the blue color.

Using our Bible definition from above, we should expect to see the mother church being one that rejects or distorts God’s ten commandments in some way. The daughters will also follow her lead in some manner.

MORE DETAILED STUDY

Before we continue with this particular writing, it may be helpful to note that a detailed study has already been written in regards to the identity of both this “mother” and the anti-Christ (“in-place-of-Christ”), by using twenty Biblical proofs that only one entity in all of history has been able to fulfill in every point.

The Sapphire Herald

Unveiling the Antichrist and Beast of Babylon

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition…

Read more

a year ago · 7 likes · 6 comments · Charles Kirby

QUESTIONS TO IDENTIFY THE MOTHER

Since a more detailed study exists, we will not go through all of the particulars again, but rather let us ask a series of questions from Revelation 17:3-6 as it pertains to the large “mother” church. Remember, we must be looking for something that has a garb of Christianity.

Questions:

1. Purple: Is there a church where a certain portion of her minsters are arrayed in purple?

   1. Consider the bishops of the Roman Catholic Church:

      

2. Scarlet / Red: Is there a church where a certain portion of her ministers are arrayed in red?

   1. Consider the cardinals of the Roman Catholic Church:

      

3. Golden Cup: Is there a church where a golden cup is often used in her religious ceremonies, particularly in a manner that is not backed by a Biblical precedent?

   1. Consider the golden chalice which is lifted up during the holy mass of the Roman Catholic Church during which the unbiblical claim is made of the wine literally becoming the blood of Jesus.

      

4. Martyrs: Is there a church that has been responsible for actually killing followers of Jesus simply because they would not embrace her unbiblical doctrines or because they tried to distribute Bibles to the common people?

   1. Consider that historians have estimated more than 50 million people were slaughtered under the claim of heresy by the Roman Catholic Church during the dark ages when papal power was at its peak.

   2. The following is an excerpt from John Dowling’s History of Romanism in 1845:

      

5. Mysteries: Is there a church whose teachings and writings have a higher emphasis upon the mysterious than that of the Bible?

   1. Consider that the Bible mentions “mystery” or “mysteries” 27 times across nearly 800k words while the Roman Catholic Catechism mentions the same over 300 times across approximately 200k words.

   2. That’s over 10 times the mentions in about a quarter of the words.

   3. Perhaps the most significant of the mentions in the Catholic Catechism is one that the Bible says nothing about:

      

6. Blue / Ten Commandments: Is there a church that has rejected or distorted any of the ten commandments in some way?

   1. Consider that the Roman Catholic Church has a modified form of the ten commandments, in which the second commandment (pertaining to idol worship) is removed, the tenth commandment has been split in two (to account for the removal of the second), and the fourth commandment regarding the Sabbath has been changed from Saturday to Sunday (their “Lord’s day,” not the Biblical one).

When considering just these few points, and not even touching on the other 15+ that are described in the Bible regarding this same system, it is really no mystery at all who the mystery woman is of Revelation 17. I will leave it to the reader now to ponder who the many daughters are that hold to various doctrines of the mother that cannot be supported by scripture.

FOREHEAD

Mother

Lastly, I would like us to explore the forehead and the inscription that is found there.

“And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” (Revelation 17:5, KJV)

High Priest

Contrast this with what we find in the book of Exodus concerning Aaron, the high priest, who was merely a type and shadow pointing forward to Jesus, who is now ministering in the temple in heaven as our Great High Priest:6

“And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.” (Exodus 28:36–38, KJV)

So, the name which Aaron bore upon his forehead, and thus Jesus now as our high priest in heaven (for the earthly things were merely a type derived from the pattern of the heavenly7) is:

Blue

Of no little significance is the blue lace which attached the engraved signet/nameplate to the mitre upon Aaron’s head.

Remember that blue is representative of the law, and more specifically the ten commandments which were under the mercy seat of the ark in the tabernacle where Aaron ministered. (The great original, where Christ ministers today, was seen by John in heaven, as described by Revelation 11:19)

So “Holiness to Jehovah”8 is intertwined with His law of the ten commandments, of which Paul wrote of as holy, just, and good.9

Uzziah

Next, consider King Uzziah who attempted to burn incense in the temple, something only the priests were allowed to do:

“Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD [Jehovah], from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the LORD [Jehovah] had smitten him.” (2 Chronicles 26:19–20, KJV)

So, when a king tried to act as a priest, Jehovah struck him with leprosy upon his forehead of all places. Thus it is considered a sinful and unholy thing when a sovereign ruler takes it upon himself to conduct holy services in the name of the Most High when God never ordained him to do so.

As Uzziah was marked in his forehead for all to see and remember his transgression, so also “the mother” has been openly marked as in transgression by plain teachings of the Bible, as well as by the supporting historical evidences.

A Whore’s Forehead

When God’s people had apostatized, Jeremiah wrote of God speaking of her as having a whore’s forehead in that they were not ashamed of their transgressions.10 In like manner, the mother and her daughters neglect the ten commandments of God and have no shame in doing so, nor in holding to other unbiblical teachings and practices.

CLOSING

Lastly, consider that in the end there will only be two classes of people left on earth. Those who receive the mark of the beast (the mother) on their forehead (or hand),11 and those who receive the seal (mark) of God on their forehead.12

The one is described as being part of a false system of worship, connected with the spiritual leprosy of unbiblical doctrines and the neglect of God’s law. The other is described as keeping the commandments of God, having the faith of Jesus, and the testimony of Jesus13 (spirit of prophecy),14 and thus is connected in a way with the blue lace on the high priestly mitre.

Let us study to show ourselves approved unto God15 and come out of every system that is connected with the fountainhead of “the mother” and her doctrines, and join with those who seek to keep the pure doctrines of the Bible in the worship of the only true God.16

God Bless,
Charles

SCRIPTURE INDEX

Introduction: The Meaning of the Name

There are different interpretations of the meaning of the name Michael. The most common interpretation is framed in the form of the rhetorical question, “Who is like God?” This view emphasizes divine incomparability, such as that found in Exodus 15:11. The interpretation is based on the composition of the Hebrew name (מִיכָאֵל) itself:

Mikha’el מִיכָאֵ

• mi (מִי) = “who”

• ki (כִּי) = “like”

• El (אֵל) = “God”

The “who” (מִי) in “who is like God?” is considered an interrogative pronoun (i.e. “who?”) and is thus thought to form a question. The “is” is supplied by implication.

However, the structure can also be understood declaratively (as opposed to rhetorically), in which case the composition is thought to form “He who is like God,” with both “He” and “is” being implied. The meaning passes from a proclamation of divine incomparability to a declaration of divine likeness, affirming Michael as equal with God.

There is only one being in the universe “who is like God” in nature: the Son of God, Jesus Christ.

It’s not our purpose here to persuade the reader towards either of the above interpretations, but rather to introduce the subject with this context in mind. Now having considered the name’s meaning, we will now proceed to the main body of this article.

Analysis: Biblical Examination

Michael is mentioned five times throughout scripture by name. In the Old Testament appearing three times as מִיכָאֵל—all in the Hebrew portion of the book of Daniel (Dan. 10:13, 21, 12:1), and in the Greek New Testament appearing twice as Μιχαήλ—first in Jude 9 and once more in Revelation 12:7. He is also mentioned as “the archangel” in 1 Thessalonians 4:16. We will take all of the above verses into consideration holistically, building text by text, that we may permit scripture to present an accurate and biblically harmonious understanding of the subject. Let’s begin.

Daniel 10:13

But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Daniel 10:13

The speaker is the angel Gabriel. The marginal (or alternate) reading for this verse, as we have it today in our King James Bible, differs slightly from that of the translators’ 1611 Authorized Version. The two are compared below:

But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, first of the chief princes, came to help me; and I remained there with the kings of Persia.
Authorized Version (1611)

But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the first princes, came to help me; and I remained there with the kings of Persia.
Oxford Standard Revision (1769)

The former (as the original text) reads, “first of the chief princes,” whereas the latter (as we have it today) reads “one of the first princes.”

The change was introduced by Benjamin Blayney, the man of God largely responsible for the Bible’s standardization into English—a work of great magnitude in the history of the King James Bible for which we are most thankful. However, we highlight this difference because this change introduces an artifact of revision which, we believe, is a clear departure from the intent of the translators.

The word “one” in “one of the chief princes” is the Hebrew word אֶחָד (ʼechâd), which occurs 952 times throughout scripture. In the majority of its occurrences, it is translated 687 times as “one” in the numerical sense. However, the same word is also translated as “first” in the ordinal sense 36 times. Which of these is the true sense of the word is determined by the context in which it appears.

It was for this reason that the translators included “first” as an alternative rendering for “one” in the present case of Daniel 10:13. It was their purpose to set a “diversity of senses in the the margin, where there is great probability for each.” (See The Translators to the Reader.) All this considering, we are persuaded to hold to the translator’s margin rather than Blayney’s revised.

“Michael, First of the Chief Princes”

Now therefore, if “first” in the ordinal sense does indeed better fit the context to form “Michael, first of the chief princes,” then the text presents Michael—in terms of military rank (or degree)—as commander in chief and the captain of the heavenly host.

We support this reading with two witnesses: first—Revelation 12:7: “Michael and his angels fought against the dragon; and the dragon fought and his angels;” and second—Hebrews 2:10: “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.”

Daniel 10:21

But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
Daniel 10:21

On a second occasion, Gabriel refers to Michael as a “prince”—this time, as Daniel’s prince. A prince is a son of a king or sovereign and an heir to the throne. Jesus, the Son of God, is called “the Prince of life” (Acts 3:15), “a Prince and a Saviour” (Acts 5:31), and “the prince of the kings of the earth.” (Rev. 1:5.) Jesus is also an heir to a throne. Paul writes: “God... Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Heb. 1:1–2.) And again: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens.” (Heb 8:1.)

Note:—See also Acts 2:33; Hebrews 12:2; Revelation 1:3, 3:21, 6:16; 7:9; 22:3.

Daniel 12:1

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
Daniel 12:1

In all three instances in the book of Daniel, Gabriel refers to Michael as a “prince”—and on this third and final occasion, he calls him “the great prince.” This is such a title which can refer only to the Son of God.

To “stand up,” in the context of kings, means to “ascend the throne” or “to reign” (as in Daniel 11:2–4). Thus, the standing up of Michael represents the beginning of the reign of Christ, who, in laying down His high priestly garments, shall then take up His kingly robes to rule the nations with a rod of iron. (Psa. 2:9; Isa. 59:16–18; Dan. 7:13–14; Rev. 19:15.) (See also Lev. 16:23.)

Revelation 12:7

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
Revelation 12:7

This is one of the clearest evidences in all of scripture that Michael, as the archangel (that is, the chief of the angels), is Jesus Christ. For further scripture evidence on this point, we will say nothing more that we may instead let the Bible expound itself:

11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
Revelation 19:11–21

Jude 9

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
Jude 9

Those who deny Christ as the archangel often cite the above verse, arguing that Michael did not rebuke Satan personally. Yet, the same overlook the very verse which Jude quotes directly from the book of the prophet Zechariah:

1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
Zechariah 3:1–2

We find yet another evidence pointing to Christ. The angel of the LORD Himself—the manifestation of Son of God in the Old Testament—does, in fact, rebuke Satan personally. To suggest that Michael does not rebuke Satan in Jude 9 is directly contradicted by the verse’s own context. Therefore, according to Jude, Michael is the angel of the LORD, which is Jesus.

1 Thessalonians 4:16

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
1 Thessalonians 4:16

Our opposers presume the above text to mean that Christ is accompanied by the archangel’s voice, not that He is Michael Himself. Once again, such a position cannot be maintained without overlooking scripture at best, or at worst, being willingly ignorant of it. The gospel of John records the identity of the voice of the archangel, as revealed by the Lord Himself:

25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live...
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
John 5:25,28–29

Those who shall be raised in the first, or general resurrection shall hear the voice of who? “The voice of the Son of God.” And to whose voice shall the dead in Christ be raised from the grave? “The voice of the archangel.” By comparing scripture with scripture, the only conclusion is that these are the same one voice of the Lord of glory.

51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
55 O death, where is thy sting? O grave, where is thy victory?
56 The sting of death is sin; and the strength of sin is the law.
57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
1 Corinthians 15:51–57

Conclusion: Michael, the Son of God

The entirety of the testimony of scripture agrees, pointing to a single, biblically harmonious conclusion: Jesus Christ is the true Michael; the only archangel, the commander of the heavenly host. He is not a created angel, but the only begotten Son of God from everlasting. (Pro. 8:23; Mic. 5:2; John 3:18.)

It is our hope, by the grace of God, that our presentation and witness of this subject has blessed you in some way, whether this understanding be familiar or entirely new to you. May you be strengthened by the True and Faithful Witness (Rev. 3:14), looking unto Him as the author and finisher of our faith. (Heb. 12:2.)

God bless,
Brandon

A Brief Inquiry into the Subject

There is much debate around the question of whether Daniel 11 is a literal or spiritual (figurative) prophecy, especially concerning the closing portion of the chapter. Seeing that the closing verses foretell events connected with the close of probation,1 it is imperative that we know the answer. In this brief work, we will determine to put this question to rest.

The question is actually quite straightforward. In fact, we need not even delve into the specifics of the prophecy itself. For our present purpose, all that is required of us to learn of the answer is to examine and compare the language employed with that of previous chapters containing figures.

In Bible prophecy, we know that beasts are representative of kingdoms (Dan. 7:7,23), or unrighteous nations, whose horns stand for the kings (Dan. 7:7,24) or rulers that preside over said kingdoms. If this prophecy is anything like that of the earlier prophetic portions of Daniel (chapters 2, 7, and 8), then we should expect to see such figurative language repeated.

With all this being said, let us now call our attention to the primary text of our study:

And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.
Daniel 11:2

The speaker of this text is the angel Gabriel. Let the reader take notice of the fact that he makes no mention whatsoever of beasts, horns, or any other figure, but immediately tells Daniel about certain kings and kingdoms in plain language. It is for this reason that he says, “now will I show thee the truth.” This brief declaration identifies these kings and kingdoms with truth. That is to say, they require no interpretation.

As a second witness, look at how this same phrase, “the truth,” is defined in an earlier chapter:

16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.
17 These great beasts, which are four, are four kings, which shall arise out of the earth.
Daniel 7:16–17

By this we know that “the truth” which Gabriel was come to show Daniel means “the interpretation” (i.e. literal meaning). And what is this interpretation spoken of? Why, it can be none other than the vision of Daniel 8:1–12, for therein we read:

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.
Daniel 8:16

Gabriel’s instructions were to make Daniel, who “had seen the vision, and sought for the meaning” (Dan. 8:15), understand those things which he saw. But by the end of the eighth chapter, the angel had not as yet completed his assignment, for Daniel understood not:

And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.
Daniel 8:27

We must here acknowledge, however, as recorded in the first verse of the tenth chapter, that Daniel did in fact have understanding of a certain vision and its appointed time. (Dan. 10:1.) But this does not refer to the vision of Daniel 8:1–12. Rather, it refers to the seventy weeks which were determined upon the Jews and the holy city, Jerusalem. (Dan. 9:24–27.) This may be confirmed by comparing Daniel 10:1 with chapter 9:22–23.

Thus, after Daniel’s strengthening (Dan. 10:21), we read at the commencement of the present chapter, “And now will I shew thee the truth.” (Dan. 11:2.) These few words set the standard for the whole prophecy, from the second verse down to the forty-fifth. For unlike chapters 2, 7, and 8 which are clothed in figures, Daniel 11 reads in its entirety without the use of a single symbol. We can thus rest assured that it is a literal prophecy because “that which is noted in the scripture of truth” (Dan. 10:21) attests plainly to the fact.

These small but essential details suffice to prove that Daniel 11 is to be taken literally, not figuratively. This knowledge sets us upon the right foundation in order that we may stand firm in the truth and not be persuaded falsely. Though a great multitude today do wrest the scriptures, spiritualizing the meaning thereof to support their own prejudices, these clear points compel us to eschew such fanciful ideas and instead take Daniel 11 as it reads.

Let each one of us ever be like Daniel, earnestly seeking and praying for the truth and meaning of the word of God in all things.

God bless,
Brandon

Scripture Index

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.

(Matthew 22:37–38, KJV)

INTRO

Jesus said that the first and greatest commandment of all is to love God, but what does this even mean practically and biblically speaking?

Ask any Christian if they love God and you will get a hearty “yes” in reply. Ask them how they know that they actually love God and the answers become a bit less emphatic and more abstract. Often the answers will be ultimately rooted in some sort of emotional feeling.

With the Bible as our guide and our measure of truth, is using emotions and feelings as evidence of one’s love for God Biblical? After all, the Bible speaks of the human heart being deceitful.1 This is not to say that our love for God will be absent of stirred emotions, quite the contrary, but it does mean that we must have more than what we believe to be heartfelt emotions if we are going to achieve a Biblical standard.

So, what is the Biblical standard when it comes to defining what loving God means?

ANALOGY

Before diving into scriptures to answer this question, let me first make a detour to present an analogy to stimulate reflection.

Suppose there is a wife who says very confidently that she loves her husband. In fact, to affirm this, she tells him every day (or at least nearly every day) that she loves him. She has emotional feelings toward him and shows him some level of affection. Yet, there is one problem… she is unfaithful and regularly cheats on him with other men. Can we then say that this unfaithful wife truly loves her husband? Certainly not. Though she may profess it with her mouth, and may have a stir of emotions, her actions speak otherwise.

Suppose there is another wife. This time, she is faithful - physically speaking. She has never slept with another man. Yet, in her heart and thoughts, she does often turn her mind toward other men. The only reason she hasn’t followed through with an affair is due to the fear of getting caught or of the consequences that would follow. Is this true love? Again, the answer is no, regardless of what she may say with her words.

WHAT DOES THE BIBLE SAY?

First Mention (God Himself)

You might be surprised to know (I was when I started to search up scriptures on this topic) that the first mention in the Bible of love toward God is found in the ten commandments! That alone is quite an interesting detail to consider. Add to that, that the very words themselves were literally, actually, and audibly spoken by God Himself to the Israelites when this “first mention” for scripture came into being.

Now, let us see exactly what the text says (we find it in the second commandment):

Exodus 20:4–6 (KJV) Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: ⁵ Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; ⁶ And shewing mercy unto thousands of them that love me, and keep my commandments.

See also Deuteronomy 5:10.

Before we move on to the next scripture, there is an important connection that I want us to draw from these verses. Notice that love for God, in the very ten commandments of God, is linked with keeping His commandments.

This link will be the focus for the rest of the article. Though there are other verses that speak of love toward God, I am drawing our attention to the number of times it is paired with obedience.

Moses

After directing the people to be set apart from the heathen2 and speaking of Jehovah’s3 love for them,4 Moses goes on to describe God as the “faithful God” to those that love him and keep his commandments.

Deuteronomy 7:9 (KJV) Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;

Building from this, we see Moses write five more times in the book of Deuteronomy of loving God in connection with obedience in keeping His commandments. Here are the scriptures:

Deuteronomy 10:12–13 (KJV) And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, ¹³ To keep the commandments of the Lord, and his statutes, which I command thee this day for thy good?

Deuteronomy 11:1 (KJV) Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.

Deuteronomy 11:22 (KJV) For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him;

Deuteronomy 19:9 (KJV) If thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:

Deuteronomy 30:16 (KJV) In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it.

Joshua

Joshua reinforces what Moses had to say regarding the link between loving God and keeping His commandments:

Joshua 22:5 (KJV) But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.

Nehemiah

While in earnest prayer, Nehemiah calls upon God while making mention of the connection with loving Him and keeping His commandments:

Nehemiah 1:5 (KJV) And said, I beseech thee, O Lord God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments

Isaiah

Isaiah makes mention of loving God in connection with the fourth commandment:

Isaiah 56:6 (KJV) Also the sons of the stranger, that join themselves to the Lord, To serve him, and to love the name of the Lord, To be his servants, Every one that keepeth the sabbath from polluting it, And taketh hold of my covenant;

Daniel

Daniel, in a similar fashion to Nehemiah, calls upon God in prayer and remembers his promise to them that love Him and keep His commandments:

Daniel 9:4 (KJV) And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

New Testament First Mention

It is worth stating that the first mention of loving God, which is found in the New Testament, comes from Jesus as He quotes from Deuteronomy 6:5:

Matthew 22:37–38 (KJV) Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. ³⁸ This is the first and great commandment.

Jesus

Jesus says to keep His commandments if you love Him:

John 14:15 (KJV) If ye love me, keep my commandments.

He goes on from this to say that those who keep His commandments are the ones that love Him and that they will be loved by both Him and His Father:

John 14:21 (KJV) He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

and those who keep His commandments will abide in His love:

John 15:10 (KJV) If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.

We are called to walk as Jesus walked.5 He is our example. In both John 15:10 above and in the following verse, Jesus sets an example for us to follow in obedience to the Father’s commands:

John 14:31 (KJV) But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

John

John, the disciple “whom Jesus loved,”6 writes that a true love for God is seen through keeping His commandments:

1 John 5:3 (KJV) For this is the love of God, that we keep his commandments: and his commandments are not grievous.

In this statement, John adds an important qualifier: in order for the keeping of His commandments to truly be a reflection of a heart that loves God, the keeping of those commandments is not a burden to that person. In reality, it is a delight to them.7

Such a person is not keeping God’s commandments to obtain some works-based salvation (such efforts would be in vain anyway). Nor are they doing so to receive something back in return from God. No, the keeping of His commandments, in a non-burdensome manner, is simply an outward flow of the deep love for God that exists in their hearts and is thereby manifested in their obedience to what He has asked of them.

John reinforces this in his second letter, by giving a clear definition of love. This definition has nothing to do with feelings and everything to do with obedience:

2 John 6 (KJV) And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

Revelation

The Bible closes with the book of Revelation, where we find three instances of the remnant church, leading up to the end of this dispensation, being described as having a group of people who are keeping the commandments of God:

Revelation 12:17 (KJV) And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Revelation 14:12 (KJV) Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

Revelation 22:14 (KJV) Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

CLOSING ANALOGY

It seems very clear that, in both the New and Old Testaments, obedience is important. The Biblical definition of love for God is to keep His commandments. There are emotions and feelings that do manifest in loving God, but those feelings are not proof of our love. In saying “I love Him,” mere words are not proof of our love. To love Him is to obey that which He has commanded us to do.

As we close, let us consider one more analogy.

Suppose a farmer has two sons. He has given his sons the rules of the farm (his “kingdom” so to speak). Some of the rules are very obviously important and critical to the smooth operation of the farm. If any of them were not followed, injury, death, or great losses could result.

In the list of these rules, there was one rule that seemed quite minor to the sons, yet it was important to the farmer.

The oldest son hugged his father every day and told him how much he loved him. He obeyed all the rules of the farm, except for one. He never obeyed the one rule which he considered to be minor and of no significance. He reasoned that since he kept all of the really important rules, it was no big deal for him to skip one. It was, after all, a bit of an inconvenience to him. No matter how many times the father reminded him of the one rule that wasn’t getting done, this son always had, what seemed to him, valid reasons for dismissing it.

The younger son, being more reserved, did not give verbal and physical affection as often as the eldest son did. He also kept all of the really important rules, just as the eldest son did. However, when it came time every week for the one minor rule to be addressed, he joyfully and dutifully carried out what his father had asked to be done. At times it was inconvenient, but he didn’t mind and never complained. He obeyed because he loved his father and wanted to please him. His father never had to remind him about the one minor rule.

The farmer observed all these things between both of his sons.

Which son showed true love for his father?

From which son would the farmer feel most loved: the one that exhibited more emotion and spoke affectionate words, or the one that joyfully obeyed him in every particular?

Do the words “obedience” and “commandments” invoke resistance, pushback, and a desire to search for scriptures to explain why these things are not so? Or do they cause you to reflect, consider, and desire to study and pray to see if there is truth to be found?

It is my hope and prayer that each person will end at the latter option, even if they initially react as the first.

God Bless,

Charles

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SCRIPTURE INDEX

INTRO

Most Christians today uphold the doctrine of the trinity. The definition of this doctrine varies slightly from one church or denomination to the next, but it is generally understood to be a belief of one God that exists in the three persons of the Father, the Son (Jesus), and the Holy Spirit, and that these three beings are all fully and equally God and that none existed before the other (coeternal, coequal).

However, we must ask the question: is the above definition for this doctrine built from Bible verses that uphold and solidify each particular, or are the strongest arguments for this doctrine drawn from another source?

Many will explain the trinity as being a “mystery” that we simply can’t understand in full, but that we must accept in faith. True faith, must ultimately be rooted in the word of God:

“So then faith cometh by hearing, and hearing by the word of God.” (Romans 10:17, KJV)

The question of the trinity is not simply whether there is a Father, a Son, and a Holy Spirit. If the doctrine were simply that, there would be no questions as the Bible has ample evidence of there being a Father, a Son, and a Holy Spirit.

This article will briefly compare what the Bible says about certain points related to the doctrine of the trinity and what the Catholic Catechism has to say. It will then be left for each reader to decide if their understanding of this doctrine is truly rooted in the Bible, or something else.

THE CENTRAL MYSTERY

The Catholic church says the “Most Holy Trinity” is the central mystery of Christian faith and life. Catholic Catechism 234, p.62:

The Bible speaks of mysteries that are related to and pointing to Christ, but is silent on any mystery pertaining to the Father, Son, and Holy Spirit:

“Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:” (Colossians 1:26–27, KJV)

“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:” (Romans 16:25–26, KJV)

“How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)” (Ephesians 3:3–4, KJV)

“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.” (Ephesians 5:31–32, KJV)

“Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:” (Colossians 4:3, KJV)

The Bible speaks of Babylon the Great, the Mother of Harlots (a false system of Christianity and doctrines) as being associated with “mystery:”

“And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” (Revelation 17:5, KJV)

THE ONE TRUE GOD

The Catholic church says the “one true God” is the “Father, Son, and Holy Spirit.” Catholic Catechism 234, p.62:

Jesus says the “only true God” is the “Father” alone:

“And this is life eternal, that they might know thee [, Father,] the only true God, AND Jesus Christ, whom thou hast sent.” (John 17:3, KJV)

“Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” (John 20:17, KJV)

The Bible says the “one” true God is the “Father” alone, distinguishing Him from the Son and the Spirit:

“But to us there is but one God, the Father, of whom are all things, and we in him; AND one Lord Jesus Christ, by whom are all things, and we by him.” (1 Corinthians 8:6, KJV)

“There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.” (Ephesians 4:4–6, KJV)

“For there is one God, AND one mediator between God and men, the man Christ Jesus;” (1 Timothy 2:5, KJV)

ROLES OR LITERAL

The Catholic Church says that Jesus is only the “son” of the father in a relational name (metaphorical, symbolic, or role) sense of the term. Catholic Catechism 255, p.67:

The Bible says that God the Father gave his literal, only begotten Son for the sins of the world:

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16, KJV)

The Bible says that He was a Son before his incarnation:

“Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou canst tell?” (Proverbs 30:4, KJV)

“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:” (Romans 8:3, KJV)

“And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.” (Hebrews 1:6, KJV)

The Bible says that the teaching which denies the literal relationship between the Father and the Son is anti-christ:

“Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the [literal] Father and the [literal] Son. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.” (1 John 2:22–23, KJV)

GREATNESS OF AUTHORITY

The Catholic church does not acknowledge any distinction in the father being greater than the son. Catholic Catechism 266, p.70:

Though the Bible acknowledges the absolute divinity of Jesus,1 Jesus says that the Father is greater in authority than Himself:

“My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” (John 10:29, KJV 1900)

“Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.” (John 14:28, KJV 1900)

“Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” (Revelation 3:12, KJV 1900)

CONCLUSION

We’ve covered just a few points here, but in each of them we see the Bible teaching something that is not in alignment with that which the Catholic Church teaches. Yet, it seems that it is the Catholic Catechism, and not the Bible, which provides the strongest arguments for defining and defending the trinity doctrine as it is commonly understood.

This leaves a question for consideration:

Is the trinity a Catholic doctrine or a Bible doctrine? You decide, and may the God of heaven guide you in your prayerful search and study of this matter.

God Bless,

Charles

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SCRIPTURE INDEX

PREFACE

Today’s post is the final article of a series that JN Andrews wrote regarding The Sanctuary. A link to parts 1-3 can be found at the end of this article. The original publication took place on February 3, 1853 in the Review and Herald.

This writing carries a great deal of importance with it as it addresses the sanctuary in heaven and Christ’s ministration being carried out there.

I hope this series has been a blessing to all that have read it. This last article is definitely worth reading.

God Bless,

Charles

ORIGINAL WRITING

(Any bolding of text has been added by me and is not part of the original writing)

THE HEAVENLY SANCTUARY

BY J. N. ANDREWS

Concluded

THE HEAVENLY SANCTUARY HAS TWO HOLY PLACES. - The following testimony on this point is conclusive. We gather it from the Old and New Testaments, that in the mouth of two or three witnesses every word may be established.

1. The tabernacle erected by Moses, after a forty days inspection of the one showed to him in the mount, consisted of two holy places,1 and is declared to be a correct pattern or model of that building. Exodus 25:8-9, 40; compared with Exodus 39:32-43. But if the earthly sanctuary consisted of two holy places, and the great original from which it was copied, consisted of only one, instead of likeness, there would be perfect dissimilarity.

2. The temple was built in every respect according to the pattern which God gave to David by the Spirit.2 And Solomon in addressing God says, “Thou hast commanded me to build a temple upon thy holy mount, and an altar in the city wherein thou dwellest, a resemblance of the holy tabernacle which thou hast prepared from the beginning.”3 - The temple was built on a larger and grander scale than the tabernacle; but its distinguishing feature, like the tabernacle, consisted in the fact that it was composed of two holy places.4 This is clear proof that the heavenly tabernacle contains the same.

3. Paul plainly states that “the holy places [plural] made with hands” “are the figures [plural] of the true.” And that the tabernacle, and its vessels, are “patterns of things in the heavens.”5 This is direct evidence that, in the greater and more perfect tabernacle, there are two holy places, even as in the “figure,” “example” or “pattern.”

4. The Apostle actually uses the word holies, [plural] in speaking of the heavenly sanctuary. The expression “holiest of all,” in Hebrews 9:8; 10:19, has been supposed by some to prove that Christ began to minister in the most holy place at his ascension. But the expression is not “hagia hagion,” holy of holies, as in chapter 9:3; but is simply “hagion” holies. It is the same word that is rendered sanctuary in Hebrews 8:2. In each of these three texts,6 Macknight renders the word, “holy places.” The Doway Bible renders it “the holies.” And thus we learn that the heavenly sanctuary consists of two “holy places.”

VESSELS OF THE HEAVENLY SANCTUARY. - We have noticed particularly the vessels of the earthly sanctuary, and have cited divine testimony to show that they were patterns of the true in heaven. This is strikingly confirmed by the fact that in the heavenly sanctuary we find the like vessels.

1. The ark of God’s testament, and the cherubim.7

2. The golden altar of incense.8

3. The candlestick with the seven lamps.9

4. The golden censer.10

This heavenly sanctuary is called by Jesus “my Father’s house;”11 by David, Habakkuk and John, “the temple of God in heaven;”12 God’s “holy habitation;”13 “greater and more perfect tabernacle;”14 “the sanctuary and true tabernacle which the Lord pitched and not man.”15

THE TREADING DOWN OF THE SANCTUARY

The agents by which the sanctuary is trodden under foot are the daily, or continual desolation, and the transgression, or abomination of desolation.16 These two desolations, as we have already seen, are Paganism and Papacy. It is often urged as a sufficient argument against the view of the sanctuary of God in heaven, that such a sanctuary is not susceptible of being trodden under foot. But we answer, this is not impossible, when the New Testament shows us that wicked men (apostates) tread under foot the minister of the heavenly sanctuary, our Lord Jesus Christ.17 If they can tread under foot the minister of that sanctuary, then they can tread under foot the sanctuary itself. It is not impossible that the Pagan and Papal desolations should be represented as treading under foot the heavenly sanctuary, when the same vision represents the little horn as stamping upon the stars.18 And when it is expressly predicted that the Papal power should war against the tabernacle of God in heaven.19 The language of this vision, that these blasphemous powers should cast down the truth to the ground, stamp upon the stars, and tread under foot the sanctuary and the host, is certainly figurative, as it would otherwise involve complete absurdities.

Let us now briefly trace the manner in which Satan has, by Paganism and Papacy, trod under foot the sanctuary of the Lord. We have already seen that he has done this by erecting rival sanctuaries, where in the place of the only living and true God, he has established “new gods that came newly up.”20 In the days of the Judges and of Samuel, Satan’s rival sanctuary was the temple of Dagon, where the Philistines worshiped.21 And when they had taken the ark of God from Israel, the Philistines deposited it in this temple.22 After Solomon erected a glorious sanctuary upon Mount Moriah, Jeroboam, who made Israel to sin, erected a rival sanctuary at Bethel, and thus drew away ten of the twelve tribes from the worship of the living God, to that of the golden calves.23 In the days of Nebuchadnezzar, the rival to the sanctuary of God was the temple of Nebuchadnezzar’s god at Babylon. - And into this temple he carried the vessels of the Lord’s sanctuary, when he laid it desolate.24 At a still later period, Satan established at Rome a temple, or sanctuary of “all the gods.”25

After the typical sanctuary of the first covenant had given place to the true sanctuary of God, Satan baptized his Pagan sanctuary and heathen rites and ceremonies, calling them Christianity. Thenceforward he had at Rome a “temple of God,” and in that temple, a being exalted above all that is called God or that is worshiped.26 And this Papal abomination has trod under foot the holy city,27 by persuading a large portion of the human family that Rome, the place of this counterfeit temple of God, was “the holy city,” or “the eternal city.” And it has trod under foot, and blasphemed God’s sanctuary or tabernacle28 by calling its own sanctuary the temple of God, and by turning away the worship of them that dwell on the earth, from “the temple of God in heaven,” to the sanctuary of Satan at Rome. It has trod under foot the Son of God, the minister of the heavenly sanctuary,29 by making the Pope the head of the church, instead of Jesus Christ,30 and by leading men to the worship of that “son of perdition,” as one able to forgive past sins, and confer the right to commit them in the future, and thus turning men from him who alone has power on earth to forgive sins, and to pardon iniquity and transgression. Such has been the nature of the warfare which Satan has maintained against the sanctuary and the cause of God, in his vain attempts to defeat the great plan of redemption which God has been carrying forward in his sanctuary. In order to present the cleansing of the sanctuary of God in heaven, it is necessary to notice briefly

THE MINISTRATION AND CLEANSING OF THE EARTHLY SANCTUARY

We have before shown that the earthly sanctuary consisted of two holy places, and that it was a pattern of the true tabernacle of God in heaven. - We shall now present, in a brief manner, the work of ministration in both those holy places, and also the work of cleansing that sanctuary, at the end of that ministration, every year, and shall prove that that ministration was the example and shadow of Christ’s more excellent ministry in the true tabernacle.

The ministration in the earthly sanctuary was performed by the Levitical order of priesthood.31 The act, preparatory to the commencement of the ministration in that earthly tabernacle, was the anointing of its two holy places, and of all its sacred vessels.32 The entire work of the priests in the two holy places is summed up by Paul as follows: “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God; but into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.”33 The ministration in the earthly sanctuary is thus presented before us in two grand divisions. First, the daily service in the holy place, which consisted of the regular morning and evening burnt-offering,34 the burning of sweet incense upon the golden altar, when the high priest lighted the lamps every morning and evening,35 the special work upon the Lord’s Sabbaths, and also upon the annual sabbaths, new moons and feasts,36 and beside all this, the special work for individuals as they should present their particular offerings through the year.37 And second, the yearly work, in the most holy place, for the sins of the people, and for the cleansing of the sanctuary.38 Thus each of the two holy places had its appropriate work assigned. The glory of the God of Israel was manifested in both apartments. When he entered the tabernacle at the first, his glory filled both the holy places.39 See also 1 Kings 8:10-11; 2 Chronicles 5:13-14; 7:1-2. In the door of the first apartment, the Lord stood and talked with Moses.40 In this place, God promised to meet with the children of Israel, and to sanctify the tabernacle with his glory.41 In the holiest, also, God manifested his glory in a special manner.42

In the first apartment, stood the priests in a continual course of ministration for the people. He that had sinned, brought his victim to the door of this apartment to be offered up for himself. He laid his hand upon the head of the victim to denote that his sin was transferred to it.43 - Then the victim was slain on account of that transgression, and his blood, bearing that sin and guilt, was carried into the sanctuary, and sprinkled upon it.44 Thus, through the year, this ministration went forward. The sins of the people being transferred from themselves to the victims offered in sacrifice, and through the blood of the sacrifices, transferred to the sanctuary itself.

On the tenth day of the seventh month, the ministration was changed from the holy place, where it had been continued through the year, to the most holy place.45 The high priest entered the holiest with the blood of a bullock, as a sin-offering for himself.46 He then received of the children of Israel two kids of the goats for a sin-offering. Upon these goats he cast lots; one lot for the Lord, and the other lot for the scape-goat.47 He next proceeded to offer the goat, upon which the Lord’s lot fell, as a sin-offering for the people.

We shall now show that he offered this blood for two purposes:

1. “To make an atonement for the children of Israel, for all their sins.”

2. To cleanse, or “make an atonement for the holy sanctuary.”

Let us read a portion of the chapter.

We have here read several important facts.

1. On the tenth day of the seventh month the ministration was changed from the holy place to the holiest of all.48

2. That in the most holy place, blood was offered for the sins of the people to make an atonement for them.49

3. That the two holy places of the sanctuary, and also the altar of incense were on this day cleansed from the sins of the people, which, as we have seen, had through the year been borne into the sanctuary and sprinkled upon it.50

4. That the high priest, having by blood removed the sins of the people from the sanctuary, bears them to the door of the tabernacle51 where the scape-goat stands, and putting both his hands upon the head of the goat, and confessing over him all the iniquities of the children of Israel in all their sins, he puts them upon the head of the goat, and sends him away, with all their iniquities, into a land not inhabited.52 The sanctuary was then cleansed from the sins of the people, and those sins were borne by the scape-goat from the sanctuary.

The foregoing presents to our view a general outline of the ministration in the worldly sanctuary. The following scriptures show that that ministration was the example and shadow of Christ’s ministry in the tabernacle in heaven:

The facts stated in these texts are worthy of careful attention.

1. We have a High Priest in the heavens.

2. This High Priest is a minister of the sanctuary or true tabernacle.

3. As the earthly high priests were ordained to offer sacrifice for sins, so it is of necessity that our High Priest should have something to offer for us in the heavenly sanctuary.

4. When upon earth he was not a priest.

5. The ministry of the priests in that tabernacle, made after the pattern of the true, was the example and shadow of Christ’s more excellent ministry in the true tabernacle itself.

6. The entire typical service was a shadow of good things to come.

7. In the greater and more perfect tabernacle, Christ is a minister of these good things, thus shadowed forth. With these facts before us let us now consider that more excellent ministry in the temple of God in heaven.

THE MINISTRATION AND CLEANSING OF THE HEAVENLY SANCTUARY

At the close of the typical services, He of whom Moses in the law, and the prophets did write, Jesus of Nazareth, came and laid down his life for us. - The death of the Lord Jesus is the dividing point between the two dispensations, as it put an end to the typical services, and was the great foundation of his work as a priest in the heavenly tabernacle. On Jesus was laid the iniquity of us all, and he bare our sins in his own body on the tree.53 He was raised from the dead for our justification, and ascended into heaven to become a great High Priest in the presence of God for us.54

The ministration in the heavenly sanctuary is performed by the Melchizedek order of priesthood, in the person of our Lord.55 We have already proved that the temple of God in heaven consists of two holy places, as did the earthly tabernacle; and that the ministration in the two holy places of the worldly sanctuary was the example and shadow of Christ’s ministry in the true tabernacle. But it is contended by some that Christ ministers only in the most holy place of the heavenly sanctuary. Let us examine this point.

1. His anointing the most holy place of the true tabernacle, at the commencement of his ministration, may be urged as proof that he ministers only in the second apartment of the heavenly sanctuary.56 But this objection vanishes at once if we consider that before the Levitical priesthood began to minister in the earthly sanctuary, that entire building, the holiest as well as the holy place and all the sacred vessels, were anointed.57 - And when this anointing was accomplished, that ministration began in the first apartment.58 And this order, let it be remembered, was “the example and shadow of heavenly things.”

2. It has been urged by some that the text, “this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God,”59 forbids the idea of his ministering in the two holy places. But we answer, that so far as the idea of sitting down is concerned, it would be equally proper to represent him as standing on the Father’s right hand.60 And if the Saviour is at “the right hand of the power of God” when descending from heaven, as he testifies respecting himself,61 then he certainly can be at the Father’s right hand, in both the holy places. But we have direct testimony here. Paul says that Christ is a “minister of the sanctuary.”62 That the word “hagion,” here rendered sanctuary, is plural, no one can deny. It is literally rendered by the Doway Bible, “the holies.” As translated by Macknight,63 it reads thus: “Now of the things spoken the chief is, we have such a High Priest as became us, who sat down at the right hand of the throne of the Majesty in the heavens, a minister of the holy places, namely, of the true tabernacle, which the Lord pitched and not man.” We draw two conclusions from the foregoing. - (1.) Our Lord can be a minister of the two holy places, and yet be at the Father’s right hand. (2.) He must minister in both the holy places, or Paul’s language that he is a minister of the holies or holy places, [plural,] is not true. An high priest that should minister simply in the holiest of all, is not a minister of the holy places.

3. But another argument to prove that Christ ministers only in the most holy place, has been urged by some, from the following texts: “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.”64 “Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus.”65 But as has been before remarked, the word rendered “holiest of all,” is the same that is rendered “sanctuary” in chapter 8:2, and is not “hagia hagion,” holy of holies, as in chapter 9:3, but is simply “hagion,” holies, plural. The rendering of Macknight, which correctly translates the word in the plural, removes all difficulty. He translates these two texts as follows: “The Holy Ghost signifying this, that the way of the holy places was not yet laid open, while the first tabernacle still standeth.” “Well then, brethren, having boldness in the entrance of the holy places, by the blood of Jesus.” These texts, therefore, do not favor the doctrine that Christ is a minister of only one of the holy places. With a literal rendering of the word, giving it in the plural in our language, just as it was written by Paul, the objection to Christ’s ministration in the two holy places of the heavenly sanctuary is entirely removed. The way into the holy places of the heavenly sanctuary was not laid open, while the ministration in the earthly tabernacle continued; but when that ministration was abolished, the way of the heavenly holy places was laid open, and we have boldness to enter by faith, where our High Priest is ministering for us.

It may be proper to add, that the phrase rendered, “into the holy place,” in Hebrews 9:12, 25, and “into the sanctuary,” in chapter 13:11, is the same that in chapter 9:24 is literally rendered in the plural, “into the holy places.” Macknight renders them all in the plural. Then the heavenly tabernacle, where our Lord Jesus Christ ministers, is composed of holy places, as really as was its pattern or image, the earthly tabernacle; and our great High Priest is a minister of those holy places while at the Father’s right hand.

Let us now examine those scriptures which present our Lord’s position and ministry in the tabernacle in heaven. In vision at Patmos, the beloved disciple has a view of the temple of God, the heavenly sanctuary. A door was opened in heaven. - This must be the door of the heavenly tabernacle, for it disclosed to John’s view the throne of God, which was in that temple.66 It must be the door of the first apartment, for that of the second apartment (which discloses the ark containing the commandments) is not opened until the sounding of the seventh angel.67 And the view, that John was looking into the first apartment of the heavenly sanctuary, when he saw the Lord Jesus take the book from the hand of him that sat upon the throne, is strikingly confirmed by what he saw before the throne. He testifies that “there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”68 He also saw the golden altar of incense before the throne, and witnessed the ministration at that altar with the golden censer.69 In the earthly tabernacle, which was the pattern of things in the heavens, the golden candlestick with its seven lamps, and the golden altar of incense, were both represented, and, by God’s express direction, placed in the first apartment.70 The scene of this vision is the first apartment of the heavenly sanctuary. Here it was that John saw the Lord Jesus.71

Let us read Isaiah’s description of this place.

That this was a view of the heavenly tabernacle, and not of the temple at Jerusalem, may be proved by comparing John 12:39-41, with Isaiah 6:8-10. Words written by Isaiah, while looking into the temple of God, are quoted by John with the declaration that Isaiah spake them while beholding Christ’s glory. That John and Isaiah both beheld the same place is evident;

• both beheld the throne of God, and him that sits upon it;72

• both beheld the living beings with six wings;73

• each heard from these beings a like song;74 and

• both beheld the golden altar before the throne.75

That John and Isaiah both saw our Lord Jesus Christ we have already proved. And the scene of their visions was in the first apartment of the heavenly sanctuary, the place of the golden candlestick with its seven lamps, and the golden altar of incense. And in this apartment our High Priest commenced his ministration, like the priests in the example and shadow of heavenly things. In the shadow, each part of the work was many times repeated; but in the substance, each part is fulfilled once for all. Once for all, our Sacrifice is slain;76 and once for all, our High Priest appears in each of the holy places.77 Hence, our Lord must continue his ministration in the first apartment until the period arrives for his ministration within the second vail, before the ark of God’s testament.

The sins of the world were laid upon the Lord Jesus, and he died for those sins according to the Scriptures. The blood of the Lamb of God, which was shed for our transgressions of God’s law, is that by which our High Priest enters the heavenly sanctuary,78 and which, as our advocate, he offers for us in that sanctuary.79 His great work, which began with the act of bearing the sins of the world at his death, he here carries forward by pleading the cause of penitent sinners, and presenting for them his blood which had been shed as the great sacrifice for the sins of the world. The work in the earthly sanctuary was essentially the same thing. The sins were there laid upon the victim, which was then slain. The blood of that sacrifice, bearing that guilt, was sprinkled, in the sanctuary to make reconciliation for the sinner.80 And thus in the shadow of heavenly things, we see the guilt of the people transferred to the sanctuary itself. This can be easily understood. And it is a plain fact that its great design was to give an example of heavenly things. As the sin of him who came to God, through the offering of blood by the high priest, was, through that blood, transferred to the sanctuary itself, so it is in the substance. He who bore our sins at his death, offers for us his blood in the heavenly sanctuary. But when he comes again, he is “without sin;”81 his great work for the removal of sin is fully completed before he comes again.

We now inquire respecting the removal of the sins of the church, or host, from the sanctuary. - We have seen that only 490 of the 2300 years belonged to the earthly sanctuary, and that the remaining 1810 years, belong to the true sanctuary, which Gabriel introduces to Daniel in his explanation in chapter 9; consequently, the sanctuary to be cleansed from the sins of the church, or host, at the end of the 2300 years, is the heavenly sanctuary. We have also examined those portions of the Bible that explain how and why the earthly sanctuary was cleansed, and have seen that that cleansing was accomplished, not by fire, but by blood. - We have seen that that work was ordained for the express purpose of shadowing forth the work in the heavenly sanctuary. And we have also seen that the sins of those who come to God through our great High Priest are communicated to the sanctuary as was the case in the type. But we are not left without direct testimony on this important point. The Apostle Paul states the fact of the cleansing of the earthly and the heavenly sanctuaries, and plainly affirms that the latter must be cleansed for the same reason that the former had been. - He speaks as follows:

Two important facts are stated in this portion of scripture.

1. The earthly sanctuary was cleansed by blood.

2. The heavenly sanctuary must be cleansed by better sacrifice, that is, by the blood of Christ. It is plain, then, that the idea of cleansing the sanctuary by fire has no support in the Bible.

These words, as rendered by Macknight are very clear: “And almost all things according to the law, are cleansed with blood, and without the shedding of blood, there is no remission. There was a necessity, therefore, that the representations indeed of the holy places in the heavens, should be cleansed by these sacrifices; but the heavenly holy places themselves, by sacrifices better than these. Therefore Christ hath not entered into the holy places made with hands; the images of the true holy places; but into heaven itself, now to appear before the face of God, on our account.”82 Then the fact of the cleansing of the heavenly sanctuary is plainly taught by the Apostle Paul in his commentary on the typical system. And this great truth, plainly stated, is worthy of lasting remembrance.

By many, the idea of the cleansing of the heavenly sanctuary, will be treated with scorn, “because,” say they, “there is nothing in heaven to be cleansed.” Such overlook the fact that the holy of holies, where God manifested his glory, and which no one but the high priest could enter, was, according to the law, to be cleansed, because the sins of the people were borne into it by the blood of sin-offering.83 And they overlook the fact that Paul plainly testifies that the heavenly sanctuary must be cleansed for the same reason.84 See also Colossians 1:20. It was unclean in this sense only: the sins of men had been borne into it through the blood of sin-offering, and they must be removed. This fact can be grasped by every mind.

The work of cleansing the sanctuary, changes the ministration from the holy place to the holiest of all.85 As the ministration in the holy place of the temple in heaven began immediately after the end of the typical system, at the close of the sixty-nine and a half weeks,86 so the ministration in the holiest of all, in the heavenly sanctuary, begins with the termination of the 2300 days. Then our High Priest enters the holiest to cleanse the sanctuary. The termination of this great period, marks the commencement of the ministration of the Lord Jesus in the holiest of all. This work, as presented in the type, we have already seen was for a twofold purpose, viz: the forgiveness of iniquity, and the cleansing of the sanctuary. And this great work our Lord accomplishes with his own blood; whether by the actual presentation of it, or by virtue of its merits, we need not stop to inquire.

No one can fail to perceive that this event, the cleansing of the sanctuary, is one of infinite importance. This accomplishes the great work of the Messiah in the tabernacle in heaven, and renders it complete. The work of cleansing the sanctuary is succeeded by the act of placing the sins, thus removed, upon the head of the scape-goat, to be borne away for ever from the sanctuary. The work of our High Priest for the sins of the world, will then be completed, and he be ready to appear “without sin unto salvation.” The act of placing the sins upon the head of the scape-goat, in the type, has already been noticed.87 The following valuable remarks on this important point are from the pen of O. R. L. Crozier, written in 1846.

“THE SCAPE-GOAT. - The next event of that day, after the sanctuary was cleansed, was the putting of all the iniquities and transgressions of the children of Israel upon the scape-goat, and sending him away into a land not inhabited, or of separation. It is supposed by almost every one that this goat typified Christ in some of his offices, and that the type was fulfilled at the first Advent. From this opinion I must differ, because,

1. That goat was not sent away till after the high priest had made an end of cleansing the sanctuary.88 Hence that event cannot meet its antitype till after the end of the 2300 days.

2. It was sent away from Israel into the wilderness, a land not inhabited, to receive them. If our blessed Saviour is its antitype, he also must be sent away, not his body alone, but soul and body, for the goat was sent away alive, from, not to, nor into, his people; neither into heaven, for that is not a wilderness, or land not inhabited.

3. It received and retained all the iniquities of Israel; but when Christ appears the second time he will be ‘without sin.’

4. The goat received the iniquities from the hands of the priest, and he sent it away. As Christ is the priest, the goat must be something else besides himself which he can send away.

5. This was one of two goats, chosen for that day, of which one was the Lord’s, and was offered for a sin-offering; but the other was not called the Lord’s, neither offered as a sacrifice. Its only office was to receive the iniquities from the priest, after he had cleansed the sanctuary from them, and bear them into a land not inhabited, leaving the sanctuary, priest and people, behind, and free from their iniquities.89

6. The Hebrew name of the scape-goat, as will be seen from the margin of verse 8,90 is Azazel. On this verse, Wm. Jenks, in his Comp. Com. has the following remarks: ‘Scape-goat. See diff. opin. in Bochart. Spencer, after the oldest opinion of the Hebrews and Christians, thinks Azazel is the name of the devil; and so Rosenmire, whom see. The Syriac has Azazel the angel (strong one) who revolted.’

7. At the appearing of Christ, as taught in Revelation 20, Satan is to be bound and cast into the bottomless pit, which act and place are significantly symbolized by the ancient high priest sending the scape-goat into a separate and uninhabited wilderness. –

8. Thus we have the scripture, the definition of the name in two ancient languages both spoken at the same time, and the oldest opinion of the Christians in favor of regarding the scape-goat as a type of Satan. In the common use of the term, men always associate it with something mean, calling refugees from Justice, scape-goats. Ignorance of the law and its meaning is the only possible origin that can be assigned for the opinion that the scape-goat was a type of Christ.

Because it is said, ‘The goat shall bear upon him all their iniquities into a land not inhabited,’91 and John said, ‘behold the Lamb of God, that taketh [margin, beareth] away the sin of the world,’ it is concluded without further thought that the former was the type of the latter. But a little attention to the law will show that the sins were borne from the people by the priest, and from the priest by the goat.

1. They are imparted to the victim.

2. The priest bore them in its blood to the sanctuary.

3. After cleansing it from them on the tenth day of the seventh month, he bore them to the scape-goat.

4. The goat finally bore them away beyond the camp of Israel to the wilderness.

This was the legal process, and when fulfilled, the author of sins will have received them back again, (but the ungodly will bear their own sins,) and his head will have been bruised by the seed of the woman; ‘the strong man armed’ will have been bound by a stronger than he, and his house (the grave) spoiled of its goods, the saints.”92

The great work of atonement is now complete, and the work of our Lord as priest, accomplished. The sins of those who have obtained pardon through the great sin-offering, are, at the close of our Lord’s work in the holy places, blotted out,93 and being then transferred to the scape-goat, are borne away from the sanctuary and host for ever, and rest upon the head of their author, the devil. The Azazel, or antitypical scape-goat, will then have received the sins of those who have been pardoned in the sanctuary, and in the lake of fire, will suffer for the sins which he has instigated. God’s people, the host, will then be free for ever from their iniquity.

CAUSE OF OUR DISAPPOINTMENT

Why were those disappointed, who looked for Jesus in 1844? This important question, we believe, can be answered in the most satisfactory manner. Our disappointment did not arise from mistaking the commencement of the 70 weeks. The argument by which the original date is sustained, is, as we have seen, invulnerable. Nor did our disappointment arise from a mistake in believing that the 70 weeks form a part of the 2300 days; for every fraction of that argument, as we have shown, still stands good. These two points being susceptible of the clearest proof, we were not mistaken in believing that the 2300 days would terminate in the seventh Jewish month, 1844. Neither did our disappointment arise from believing that at the end of the 2300 days the work of cleansing the sanctuary would take place. For it is plainly stated, “Unto 2300 days; then shall the sanctuary be cleansed.”

But when we said that this earth, or a part of this earth, was the sanctuary, and that Christ must descend from heaven at the end of the 2300 days, to purify the earth by fire, we looked for that which the Bible did not warrant us to expect. Here was the cause of our disappointment. For we have seen that there is no scriptural authority to support the view that any part of the earth is the sanctuary, or that the burning of the earth, and the melting of the elements,94 is the cleansing of the sanctuary. By a multitude of witnesses, we have proved that the tabernacle of God is the sanctuary to be cleansed, and that its cleansing is a work performed in the holiest of all, with blood, and not with fire. Our disappointment, then, arose from a misunderstanding of the work to transpire at the end of the days.

Our evidence established two points:

1. The fact that the sanctuary should be cleansed at the end of the 2300 days, and that they would terminate at the seventh month, 1844.

2. The types in the example and shadow of heavenly things, set before us the work of the high priest in the seventh month, viz: his act of passing from the holy place to the holiest of all, to cleanse the sanctuary. We reasoned, that as the paschal lamb, which was slain on the fourteenth day of the first month, met its antitype in the death of the Lamb of God, on that day;95 and the offering of the first fruits on the sixteenth day of that month, met its antitype in the resurrection of Christ, on that day, the first fruits of them that slept;96 and the feast of Pentecost met its antitype on the day of its occurrence;97 so the cleansing of the sanctuary in the seventh month,98 at that time in the year when the 2300 days would end, we believed would meet its antitype at the end of that period.

Could we then have understood the subject of the heavenly sanctuary, our disappointment would have been avoided. Our evidence did not prove that our High Priest would descend from the holy place of the heavenly sanctuary, in flaming fire to burn the earth, at the end of the 2300 days; but so far from this, it did prove that he must, at that time, enter within the second vail, to minister for us before the ark of God’s testament, and to cleanse the sanctuary.99 Such has been the position of our High Priest since the end of the days, and this is the reason that we did not behold our King in 1844. He had then ministered in only one of the holy places, and the termination of the 2300 days marked the commencement of his ministration in the other. For believing in a literal sanctuary in heaven, consisting of two real holy places, and that our High Priest, while at the Father’s right hand, is a minister of both these holy places, we are ranked as spiritualizes, by our enemies. From this unjust charge we appeal to the Judge of all the earth, who will do right.

When John, who saw the door of the first apartment of the heavenly tabernacle opened at the commencement of Christ’s ministry, was carried in vision down the stream of time to “the days of the voice of the seventh angel,” he saw the most holy place of God’s temple opened. “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.”100 Here, by the ark of God’s testament, is where our High Priest ministers, since the close of the 2300 days. To this open door in the heavenly sanctuary,101 we invite those to come for pardon and salvation, who have not sinned away the day of grace. Our High Priest stands by the MERCY-SEAT (the top of the ark,) and here he offers his blood, not merely for the cleansing of the sanctuary, but also for the pardon of iniquity and transgression. But while we call men to this open door, and point them to the blood of Christ, offered for us at the mercy-seat, we would remind them of the LAW OF GOD beneath that mercy-seat, which made the death of God’s beloved Son necessary in order that guilty man might be pardoned. That ark contains God’s commandments, and he that would receive the blessing of God, at the hand of our High Priest, must keep the commandments contained in the ark, before which he ministers. Many affirm that God has abolished his law; but this is so far from the truth, that that law occupies the choicest place in heaven. It is that “justice and judgment,” which are the habitation of God’s throne.102

Two of the three messages of Revelation 14, had been given prior to the end of the days in 1844, as nearly all Advent believers once admitted. The third angel, with the commandments of God and the faith of Jesus, gives this last message of mercy, while our High Priest ministers for us before the ark containing the commandments. While he is thus ministering, the host, or church, are waiting the completion of the great work, the putting away of their sins. They are “in the last end of the indignation,“ which occupies a space of time, as is evident from Daniel 8:19.

The close of the third angel’s message is marked by the Son of man taking his position upon the white cloud.103 The last message of mercy will then have closed, and there will be no intercessor between an offended God and guilty, offending man. The angels with the vials of God’s wrath, who are now stayed by the ministration of our great High Priest, will then come out of the temple of God, and pour out the vials of unmixed wrath upon the heads of all the wicked. - The plagues, the earthquake, and the great hail, “every stone about the weight of a talent,” will follow; the enemies of God will be destroyed, and the little horn will be broken without hand.104 The sanctuary and the host will then be vindicated, and all opposing power overwhelmed in irretrievable ruin.

Beyond this time of trouble, such as never was, the scenes of the earth made new, rise before us. - In the midst of that Paradise of God, where his saints will ever remain, we behold his glorious sanctuary;105 and here we leave it, content, if we may be of the number who shall serve God in that temple, for ever and ever.106 The prophetic views of Moses, and of Nathan, respecting God’s sanctuary, will then be fully realized; the Lord will reign for ever and ever, and Israel will be planted to be removed no more.107

Reader, would you escape the things that are coming on the earth? The warning voice of the third angel points out the way. Know for yourself that you have a personal interest in that work which our High Priest is consummating before the ark of God’s testament, and when he shall come again, it will be without sin unto your salvation. We entreat you, heed not the voice of those who break the commandments, and teach men so, for they will soon receive their reward; but rather unite with those who teach and keep them, and you will have life eternal, and free admittance through the gates into the Holy City.

Rochester, N. Y., February, 1853.

OTHER PARTS IN THIS SERIES

• Part 1

• Part 2

• Part 3

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SCRIPTURE INDEX

PREFACE

Today, we are posting Part 3 of J.N. Andrews writing on The Sanctuary. A link to parts 1 and 2 can be found at the end of this article. The original publication took place on January 20, 1853 in the Review and Herald.

In this writing, Andrews covers the history of the earthly sanctuary, then shows how, as a type, it pointed to the heavenly sanctuary and the fulfillments of the types that would take place there.

God Bless,

Charles

ORIGINAL WRITING

(Any bolding of text has been added by me and is not part of the original writing)

THE SANCTUARY

BY J. N. ANDREWS

Continued

THE history of the sanctuary is stated very fully in the books of Kings, and in 2 Chronicles. But we can only quote those texts in which it is called the sanctuary. In 1 Chronicles 9:29, we read of “the instruments of the sanctuary,” referring either to the tabernacle, or the temple. In 1 Chronicles 24:5, we read of “the governors of the sanctuary,” or “house of God.”

The Psalmist prays that God would send “help from the sanctuary.”1 He lifted up his hands “toward the oracle of thy sanctuary.”2 He calls upon the saints to “worship the Lord in his glorious sanctuary.”3 He prays “to see thy power and thy glory, so as I have seen thee in the sanctuary.”4 He speaks of “the goings of my God, my King, in the sanctuary.”5 In Psalm 78:54, he styles the land of Canaan “the border of the sanctuary.” And in verses 68, 69,6 he testifies that God “built his sanctuary like high palaces” at Mount Zion in Judah. He “went into the sanctuary of God,” and saw the end of the wicked.7 He testifies that “thy way O God is in the sanctuary.”8 He predicts the future desolation of God’s temple, or sanctuary.9 In Psalm 96:6, he declares that “strength and beauty are in his sanctuary.” - And in verse 9,10 margin, he says, “O worship the Lord in the glorious sanctuary.” “Lift up your hands in the sanctuary, and bless the Lord.”11 “Praise God in his sanctuary.”12

From the period in which the Psalms were written, we pass down the history of the kings of Judah to Jehoshaphat. In prayer he states that God gave the land of Canaan to the people of Israel, “and they dwelt therein, and have built thee a sanctuary therein.”13 And in verse 9,14 he quotes the words used at the dedication of the temple.15

After this, we read that Uzziah, king of Judah, being lifted up with pride, went into the temple to burn incense. And the priests ordered him to go out of the sanctuary.16 Still later we read that Hezekiah offered a sin-offering for the kingdom, and for the sanctuary, and for Judah.17 And he called upon all Israel to yield themselves unto the Lord, and enter into his sanctuary. And he prays for those who were not cleansed according to the purification of the sanctuary.18

About this time, God says by Isaiah, “I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.”19 Next, Zephaniah complains that her prophets are light and treacherous persons; her priests have polluted the sanctuary, they have done violence to the law.20

After this, Ezekiel says, “Thou hast defiled my sanctuary.”21 And in his view of the men with the slaughtering weapons, they were charged to “begin at my sanctuary.” “And they began at the ancient men which were before the house.”22 And in chapter 23:38, 39,23 he says, “Moreover, this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and lo, thus have they done in the midst of mine house.” And in chapter 24:21,24 God says, “I will profane my sanctuary.”

GOD FORSAKES HIS SANCTUARY

What did God do to the sanctuary at Shiloh? “When God heard this, he was wroth, and greatly abhorred Israel: so that he forsook the tabernacle of Shiloh, the tent which he placed among men: and delivered his strength into captivity, and his glory into the enemy’s hand:”.25 Then when God told the people that he would do to the temple, as he had done to the tabernacle at Shiloh, it was a solemn declaration that he would forsake it.26 That this prediction was accomplished we shall now show.

THE SANCTUARY DESTROYED

The predictions of Asaph,27 of Isaiah,28 and of Ezekiel,29 were now verified. The heathen then entered “into the sanctuaries [the holies] of the Lord’s house.”30 “The heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation.”31 And the Lord “cast off his altar,” and “abhorred his sanctuary:” and the priest and the prophet were “slain in the sanctuary,” and “the stones of the sanctuary were poured out in the top of the street.”32 In this time of their dispersion, and of their sanctuary’s desolation, God promises to be to them “as a little sanctuary.”33 The sanctuary thus destroyed, lay desolate till the reign of the kingdom of Persia.34 It was near the close of the seventy years captivity that Daniel prayed, “cause thy face to shine upon thy sanctuary that is desolate.”35

EZEKIEL OFFERS TO ISRAEL A SANCTUARY

It was fourteen years after the sanctuary had been destroyed, that God gave Ezekiel the “pattern” of another, to show to the house of Israel.36 Like the tabernacle and the temple, this building consisted of two holy places.37 And the most holy place was of the same size with that in the temple of Solomon.38 To this building the word sanctuary is applied in the following texts. Ezekiel 41:21, 23; 42:20; 43:21; 44:1, 5, [verses 7, 8, refer to Solomon’s temple,] 9, 11, 15, 16, 27; 45:2, 3, 4, 18; 47:12; 48:8, 10, 21. It was offered to the house of Israel then in captivity on this condition, that they should be “ashamed of their iniquities, and put them away. If they did this, God would cause this building to be established, and would cause “the twelve tribes” to return.39

But the house of Israel were not at all ashamed. For when the decree for Israel’s restoration went forth, all Israel could go up to the land where God’s abundant blessing was promised. See the decree of Cyrus.40 But the ten tribes slighted the offer of Cyrus, as well as the promised blessings of God, and the tribes of Judah and Benjamin, with a portion of the tribe of Levi, and a few others, were all that went up.41 Thus the house of Israel rejected the gracious offer of the Lord, and slighted the inestimable blessings which God would have given them.42 Hence this sanctuary was never erected. But that this prophecy does not belong to the future reign of Christ and his saints, the following facts demonstrate:

1. The Prince that shall reign over God’s people Israel, for ever, is none other than Jesus Christ. There is to be but one Prince and Shepherd that shall be the King over Israel in the glorified state, and that one is Jesus.43 But the prince here spoken of by Ezekiel is not Christ, but a poor frail mortal. For

   1. He is commanded to offer a bullock as a sin-offering for himself.44 But Jesus Christ is himself the great sin-offering for the world.45

   2. He was to offer all manner of offerings for himself.46 But Jesus Christ caused all this “to cease” at his death.47

   3. God says to these princes, “Take away your exactions from my people.”48 But when Christ reigns, there will be nothing oppressive, for the officers will be peace, and the exactors righteousness.49

   4. And this prince is to have sons and servants to whom, if he will, he may give an inheritance. But that which he gives to his servants will return to the prince in the year of Jubilee.50 And he is forbidden to oppress the people.51 Surely, it would be blasphemous to apply this to our Lord Jesus Christ. Hence, Ezekiel is not predicting the future reign of Christ over the house of Israel.

2. Christ says, “the children of this world [or age] marry, and are given in marriage; but they which shall be counted worthy to obtain that world, [or age,] and the resurrection from the dead, neither marry, nor are given in marriage.”52 Now hear Ezekiel: “Neither shall they [God’s priests] take for their wives a widow, nor her that is put away; but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.”53 In the prediction of Christ, respecting that age, or world to come, he positively affirms that there shall be no marrying or giving in marriage there; but in Ezekiel we find the Lord’s priests marrying, and have intimations, even that divorce and death are not unknown! Therefore it is evident that Ezekiel does not refer to the age to come. Certain it is that had those priests been “counted worthy to obtain that world,” they would not be represented as marrying in it! And this, too, in the promised land, the very heart of the future kingdom!

3. And Christ adds: “Neither can they die any more; for they are equal unto the angels.”54 And Paul testifies that at the last trump, “this mortal shall put on immortality,” and death shall be swallowed up in victory.55 But Ezekiel has deaths, even in the families of God’s priests, and they, themselves defiled by attending their burials, and obliged to offer for themselves a sin-offering!! See Ezekiel 44:25-27. Are such persons equal to the angels? Are they where they can die no more? Surely they are not. Then it is demonstrated that Ezekiel does not refer to the world or age to come.

That the sanctuary, priesthood and offerings, with the accompanying blessings, would have been realized in the Mosaic dispensation, had the twelve tribes of Israel accepted the proffered boon, we will now show.

1. It was to be fulfilled while circumcision was in force.56 But that was abolished at the first Advent.57

2. It was while divorce was allowed.58 But that is now done away.59

3. The distinction between meats, clean and unclean, is recognized.60 But no such distinction is now recognized by the Bible.61

   1. [CK: It is worth noting that although Andrews expresses this statement here in 1853, by the end of the 19th century many eventually recognized the importance of distinguishing between clean and unclean meats, not on the basis of the Levitical law, but rather as a true Biblical principle and how it relates to natural law, health principles, and the very real harmful effect that the meats, which the Bible classifies as unclean, have upon the human body.]

4. Sacrifice, offerings, burnt offerings and sin-offerings, of bulls and goats, were then in force.62 But they are not now acceptable to God.63

5. The feasts and the Jubilee were then in force.64 But they were nailed to the cross.65 The Levitical priesthood was then in force.66 But the priesthood of Melchisedec, which passeth not to another, has taken its place.67 “The middle wall of partition” then existed, as all these ordinances prove, as well as the acknowledged distinction between “the seed of the house of Israel” and the stranger.68 But it is now broken down.69

But we leave the sanctuary offered to the twelve tribes that we may follow the history of Judah and Benjamin.

THE SANCTUARY REBUILT

Cyrus, the king of Persia, in the first year of his reign, put forth a decree for the restoration of God’s sanctuary which had so long been in ruins.70 And in this decree he not only gave permission to the whole house of Israel to go up to the city of their fathers, where God had chosen to place his name, but he actually provided help for those who needed aid to go up. And yet, ten of the twelve tribes chose to remain in their iniquity, and dwell with the heathen. But we learn in verse 5,71 that the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, and a few others, went up. The vessels of God’s house, which had been in Satan’s sanctuary at Babylon,72 were delivered to them to carry up to the temple of God which they were to rebuild at Jerusalem.

And in the second year of their coming unto the house of God at Jerusalem, with Zerubbabel for their governor, and Jeshua for their high priest, they laid the foundation of the temple of the Lord.73 After many serious hindrances, it was completed in the sixth year of Darius, its building having occupied a period of twenty years.74 The decree from which the 2300 days are dated did not go forth until the seventh year of the grandson of Darius. So that the sanctuary was in existence when that period commenced.75

This temple of Zerubbabel was but the temple of Solomon rebuilt, as we may learn from Ezra 5:11, though it seems to have been larger than that building.76 Hence it was but a continuance of the pattern of the true, which Solomon had erected. And thus we understand Paul’s language in Hebrews 9, as referring to these buildings, which, as a whole, make up the sanctuary of the first covenant, when he pronounces that sanctuary a figure or pattern of the true.

While Zerubbabel was building the Lord’s house, the prophets Haggai and Zechariah encouraged the builders.77 Haggai promised that though it were not as rich in silver and gold as was the first house, yet the glory of this latter house should be greater than of the former, as the Desire of all nations would come to it.78

GOD DWELT IN THIS SANCTUARY

Nehemiah calls this building the sanctuary, and declares that “we will not forsake the house of our God.”79 While God’s house lay in ruins, Daniel prayed that God would cause his face to shine upon his sanctuary that was desolate. In answer to his prayer, the angel Gabriel is sent to inform him that at the end of 69 weeks from the going forth of the decree to restore and to build Jerusalem, the Messiah would come, and would finally be cut off. And after this, the city and the sanctuary, which we have now seen rebuilt, would be destroyed, and never again be rebuilt, but left in ruins till the consummation.80 At the end of the 69 weeks, A. D. 27, the Messiah the Prince came, and began to preach.81 Israel proceeded to “finish the transgression,” for which God would cut them off from being his people, by rejecting the Messiah.82

GOD FORSAKES THE SANCTUARY

After uttering these words, Jesus departed from the temple, which was no longer God’s habitation. And as he went out, he declared that it should be thrown down, and not one stone left upon another.83 And what Gabriel and Jesus had thus predicted, the Romans in a few years fulfilled, and the “worldly sanctuary” ceased to exist.

DATES. - Moses erected the sanctuary, (according to the chronology in the margin,) B. C. 1490. It was forsaken at Shiloh, B. C. 1141. Solomon erected the sanctuary, B. C. 1005. It was forsaken of God. B. C. 588. Rebuilt by Zerubbabel, B. C. 515. Forsaken and left desolate, A. D. 31.

We have now followed the typical sanctuary to its end. And here let us pause for reflection and inquiry. Why did God ordain this extraordinary arrangement? The sacrifices offered in this building could never take away sins. Why then were they instituted? The priests which here ministered were so imperfect that they had to offer for themselves. Why then was such a priesthood ordained? The building itself was but an imperfect, temporary structure, though finished to the perfection of human art. Why then was such a structure erected? Surely, God does nothing in vain, and all this is full of meaning. Nor will the student of the Bible be at a loss to answer these questions. The building itself was but a “figure of the true,” a “pattern of things in the heavens.” The priests which there ministered, served “unto the example and shadow of heavenly things,” and the sacrifices there offered, continually pointed forward to the great sacrifice that should be made for the sin of man. These great truths are plainly stated in Hebrews 8-10. We shall now pass from the shadow to the substance.

THE TYPICAL SANCTUARY GIVES PLACE TO THE TRUE

1. The sanctuary of the first covenant ends with that covenant, and does not constitute the sanctuary of the new covenant.84

2. That sanctuary was a figure for the time then present, or for that dispensation.85 That is, God did not, during the typical dispensation, lay open the true tabernacle; but gave to the people a figure or pattern of it.

3. When the work of the first tabernacle was accomplished, the way of the temple of God in heaven was laid open.86

4. The typical sanctuary and the carnal ordinances connected with it, were to last only till the time of reformation. And when that time arrived, Christ came, an high priest of good things to come by a greater and more perfect tabernacle.87

5. The rending of the vail of the earthly sanctuary at the death of our Saviour evinced that its services were finished.88

6. Christ solemnly declared that it was left desolate.89

7. The sanctuary is connected with the host.90 And the host, which is the true church, has had neither sanctuary nor priesthood in Old Jerusalem the past 1800 years, but has had both in heaven.91

8. While the typical sanctuary was standing, it was evidence that the way into the true sanctuary was not laid open. But when its services were abolished, the tabernacle in heaven, of which it was a figure, took its place.92

9. The holy places made with hands, the figures or patterns of things in the heavens, have been superseded by the heavenly holy places themselves.93

10. The sanctuary, since the commencement of Christ’s priesthood, is the true tabernacle of God in heaven. This is plainly stated in Hebrews 8:1-6.

11. These points are conclusive evidence that the worldly sanctuary of the first covenant has given place to the heavenly sanctuary of the new covenant. The typical sanctuary is forsaken, and the priesthood is transferred to the true tabernacle. Now, unless it can be changed back from the true to the type again, the old will never be rebuilt.

GABRIEL’S EXPLANATION OF THE SANCTUARY

But the most important question in the mind of the reader is this. How did Gabriel explain the sanctuary to Daniel? Did he point out to him the transition from the “figure” or “pattern,” to the “greater and more perfect tabernacle,” the true holy places. We answer he did.

1. Gabriel explains to Daniel how much of the 2300 days belonged to Jerusalem and the Jews. “Seventy weeks have been cut off upon thy people, and upon thy holy city.” Whiting’s Translation.94 Then the whole of the 2300 days does not belong to Old Jerusalem, the place of the earthly sanctuary, nor do they all belong to the Jews, the professed people of God in the time of the first covenant.

2. For in that period of 70 weeks, the transgression was to be finished, that is, the Jewish people were to fill up their measure of iniquity, by rejecting and crucifying their Messiah, and were no longer to be his people or host.95

3. Gabriel showed Daniel that the earthly sanctuary should be destroyed, shortly after their rejection of the Messiah, and never be rebuilt, but be desolate till the consummation.96

4. The angel brings the new covenant to Daniel’s view. “He [the Messiah] shall confirm the covenant with many for one week.”97

5. He brings to Daniel’s view the new covenant church or host, viz: the “many” with whom the covenant is confirmed.98

6. He brings to view the new covenant sacrifice, viz: the cutting off of the Messiah, but not for himself.99 And also the Prince or mediator of the new covenant.100

7. He brings to Daniel’s view the new covenant sanctuary. Gabriel informed Daniel that before the close of the 70 weeks, which belonged to the earthly sanctuary, the Most Holy should be anointed. That this “Most Holy” is the true tabernacle in which the Messiah is to officiate as priest, we offer the following testimony:

“‘And to anoint the Most Holy;’ kodash kodashim, the Holy of holies.” - Adam Clark. Daniel 9:24.

“Seventy weeks are determined upon thy people, and the city of thy sanctuary: that sin may be restrained, and transgression have an end; that iniquity may be expiated, and an everlasting righteousness brought in; that visions and prophecies may be sealed up, and the Holy of holies anointed.” Houbigant’s translation of Daniel 9:24, as cited in Clark’s Commentary.

“‘To anoint the Most Holy.’ Hebrew, literally ‘Holy of holies.’ Heaven itself, which Christ consecrated, when he ascended and entered it, sprinkling or consecrating it with his own blood for us.” Litch’s Restitution, page 89.

“And the last event of the 70 weeks, as enumerated in verse 24, (Daniel 9:24) was the anointing of the ‘Most Holy,’ or the ‘Holy of Holies,’ or the ‘Sanctum Sanctorum.’ Not that which was on earth, made with hands, but the true tabernacle, heaven itself, into which Christ, our high priest, is for us entered. Christ was to do in the true tabernacle, in heaven, what Moses and Aaron did in its pattern. See Hebrews 6; 7; 8; 9. And Exodus 30:22-30. Also Leviticus 8:10-15.” - Advent Shield, No.1, page 75.

The fact is plain, then, that of the vision of 2300 days concerning the sanctuary, only 490 pertained to the earthly sanctuary; and also that the iniquity of the Jewish people would in that period be so far filled up, that God would leave them, and the city and sanctuary would soon after be destroyed, and never be rebuilt, but left in ruins till the consummation. And it is also a fact that Gabriel did present to Daniel a view of the true tabernacle,101 which about the close of the 70 weeks did take the place of the pattern. And as the ministration of the earthly tabernacle began with its anointing, so in the more excellent ministry of our great High Priest, the first act, as shown to Daniel, is the anointing of the true tabernacle or sanctuary of which he is a minister.102

It is therefore an established fact that the worldly sanctuary of the first covenant, and the heavenly sanctuary of the new covenant, are both embraced in the vision of the 2300 days. Seventy weeks are cut off upon the earthly sanctuary, and at their termination the true tabernacle, with its anointing, its sacrifice and its minister, are introduced. And it is interesting to notice that the transfer from the tabernacle made with hands, to the true tabernacle itself, which the Lord pitched and not man, is placed by Gabriel at the very point where the Bible testifies that the shadow of good things to come ceased, being nailed to the cross.103 Where the offering of bulls and goats gave place to the great sacrifice;104 where the Levitical priesthood was superseded by that of the order of Melchisedec;105 where the example and shadow of heavenly things was terminated by the more excellent ministry which it shadowed forth.106 And where the holy places, which were the figures of the true, were succeeded by the true holy places in heaven.107 In the first part of this article we saw that Gabriel did not explain the 2300 days and the sanctuary in Daniel 8. We now see that in Daniel 9, he explained both. With Gabriel’s explanation of the sanctuary, and the time, we are entirely satisfied.

[TO BE CONTINUED.]

OTHER PARTS IN THIS SERIES

• Part 1

• Part 2

• Part 4

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SCRIPTURE INDEX

PREFACE

Today, we are posting Part 2 of J.N. Andrews writing on The Sanctuary. A link to part 1 can be found at the end of this article. The original publication took place on January 6, 1853 in the Review and Herald.

In this part of the writing, Daniels opens with a brief explanation of the desolations, hosts, and sanctuaries in Daniel 8, as well as how we are to understand “the daily” that was taken away.

Following this, he then focuses the rest of the article on clearing up what the sanctuary is and isn’t, as well as describing the details related to the sanctuary that was located upon the earth.

God Bless,

Charles

ORIGINAL WRITING

(Any bolding of text has been added by me and is not part of the original writing)

THE SANCTUARY

BY J. N. ANDREWS

Continued

THERE ARE TWO “DESOLATIONS” IN Daniel 8. - This fact is made so plain by Josiah Litch, that I present his words:

“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by ‘and;’ the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.” - Prophetic Expositions, Vol. I, page 127.

It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 131 settles this point. And this fact establishes another, viz: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” - Second Advent Manual, page 66.

It needs no argument to prove that the two grand forms of opposition, by which Satan has desolated the church, and trod under foot the sanctuary of the living God, are none other than Paganism and Popery. It is also a clear point that the change from one of these desolations to the other did occur under the Roman power. Paganism, from the days of the kings of Assyria down to the period when it became so far modified that it took the name of Popery, had been the daily [or, as Prof. Whiting renders it, “the continual”] desolation, by which Satan had stood up against the cause of Jehovah. And, indeed, in its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah’s worship. When the Christian form of worship took the place of the Levitical, a change in Satan’s form of opposition, and counterfeit worship, became necessary, if he would successfully oppose the worship of the great God.