The sanctuary system
The sanctuary services represent our plan of Salvation.
They are seen in two parts. Both are essential.
No place for the holy place?
Some argue that Christ went directly into the Most Holy Place of the heavenly sanctuary when He ascended after the resurrection. They use Hebrews 9:12 to support their idea. ?Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place (or "holy place," NASB, RSV) once for all, having obtained eternal redemption.? (NKJV). The proposed logic follows that Christ's sacrifice on the cross brings us salvation without further appeal. If already redeemed, why pray? Notice that the Hebrew Christians living after the cross as we do were saved only by appeal to their heavenly High Priest: ?But He [Jesus], because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.? (Heb. 7:24, 25), Also 8:1.
The argument eliminates a preadvent period of time for judgment because if already redeemed at the cross, we would have no need for judgment. The sacrifice of Christ is indeed complete. He has paid the full price for our sins, but as in the verses quoted above, we are saved only by personally coming to God in prayer through Him. We must ask for and continually depend on His power to live in righteousness by faith. The argument of Christ?s entering the Most Holy Place directly after the cross is based on the sanctuary system of the Old Testament which describes the complete plan of salvation. But if we deny the Holy Place ministry, we have denied the whole system including Christ?s redemption for us as expressed in Hebrews 9:12.
The two-part ministry in the Holy and Most Holy places is seen in Leviticus. Ordinary priests representing Christ, throughout the year before the Day of Atonement would take the blood of the animal slain by the repentant sinner and sprinkle it in the Holy Place before the veil separating the two rooms. The sinner would then be forgiven by God by trusting the Lamb of God to come. (Lev. 4:27-31; John 1:29). On the Day of Atonement the high priest, also representing Christ, would minister in the Most Holy Place. During this second and final period of time (Lev. 16), the sanctuary was cleansed or vindicated. Notice verse 16: ?thus he [the high priest] shall make atonement for the holy place, because of the uncleannesses of the people of Israel, and because of their transgressions, all their sins [may also be translated ?sin offerings?]; and so he shall do for the tent of meeting, which abides with them in the midst of their uncleannesses.? (RSV). We can see that the sanctuary was cleansed in recognition of the sacrificial offerings made throughout the year and the repentant people were cleansed (verses 29, 30).
In summary, the two parts of tabernacle ministry represent the year before the Day of Atonement and the one Day of Atonement and the ordinary priests and the high priest. ministry in the Holy Place and in the Most Holy Place, forgiveness and cleansing, and justification and sanctification.
This two-part ministry is also seen in Dan. 7:13. The verse is accurately translated only in the (KJV). ?I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.? A cloud of angels took Jesus to heaven (Acts. 1:9-11). They took Him first to the Holy Place. It is the first room entered going into the tabernacle from the courtyard where the altar of sacrifice was. It represented the sacrifice of Christ. Then they (the cloud) took Him into the closer presence before the Father (Ancient of Days), that is, into the Most Holy Place. Thus He ministered in the first part of the heavenly sanctuary until the end time represented by the Day of Atonement, then in the second part. The first of this two-part ministry cannot be ignored.
A simple understandingChrist did go to heaven after the cross. Do you remember the experience of Mary Magdlene near the tomb? See John 20:17. He was inaugurated in heaven at the time of Pentecost. Then He sent the Holy Spirit as His representative John 14:16. . How do we understand ?having obtained eternal redemption? while there is still opportunity to lose it? The passage is accurately translated. We recognize that, in a special sense, God?s promises are present assurance of a future reality. ?These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.? (1 John 5:13). Many people have died after the apostle?s inspired statement. Their immortality and ours, however, is still future (1 Thess. 4:16, 17; 1 Cor. 15:51-54; Heb. 11:8-10; 39, 40).
To confirm our understanding of divine promises Consider other inspired statements that describe a future fulfillment as if it were a present reality. Here are Jesus'? words: "But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living" (Matt. 22:32). The patriarchs had been literally dead for some 300 years before the Lord originally identified Himself to Moses in these terms. (Ex. 3:15). Jesus was speaking to the Sadducees who denied the resurrection of the dead. Looking forward to the time of the resurrection, Jesus could see these patriarchs raised to life (John 5:26). He would then be God of the living. Jesus? statement expressed a future event as a present reality.
Conclusion: Heb. 9:12 pictures Christ's inauguration after the cross and before His ministry in the Holy Place of the sanctuary of heaven began. The preadvent judgment is still an integral part of our salvation as pictured by the sanctuary services. Praise God!
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