The Sanctuary (Part 3)

The Restorer Vol. 1 | No. 4 • December 12, 2025

Dec 12, 2025

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

“But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to your fathers, as I have done to Shiloh.” Jeremiah 7:12-14; 26:6.

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

“But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age; he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.” 2 Chronicles 36:16-19.

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:

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.
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!
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.

It was to be fulfilled while circumcision was in force.56 But that was abolished at the first Advent.57
It was while divorce was allowed.58 But that is now done away.59
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 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.]
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
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

“Therefore, thus saith the Lord; I am returned to Jerusalem with mercies: mine house shall be built in it, saith the Lord of hosts.” Zechariah 1:16.

“Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord.” Zechariah 2:10.

“And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.” Matthew 23:21.

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

“O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.” Matthew 23:37-38; Luke 13:34-35.

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

The sanctuary of the first covenant ends with that covenant, and does not constitute the sanctuary of the new covenant.84
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.
When the work of the first tabernacle was accomplished, the way of the temple of God in heaven was laid open.86
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
The rending of the vail of the earthly sanctuary at the death of our Saviour evinced that its services were finished.88
Christ solemnly declared that it was left desolate.89
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
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
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
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.
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.

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.
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
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
The angel brings the new covenant to Daniel’s view. “He [the Messiah] shall confirm the covenant with many for one week.”97
He brings to Daniel’s view the new covenant church or host, viz: the “many” with whom the covenant is confirmed.98
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
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.