A more excellent ministry, by E. E. Andross

Front matter

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I

More Excellent Ministry

Chapter 1 — The Sanctuary and Its Services - - 13

The earthly sanctuary a miniature representation of the heavenly temple, 13; The earthly sanctuary described,

13; Its ministration, 14; Daily, 15; Yearly, 16; Min¬ istration in the heavenly sanctuary, 17; Meaning of the typical service, 17; Type and reality, 18; Earthly and heavenly ministration in the first apartment, 19; Beginning of ministration in each apartment of the heavenly sanctuary, 19.

Chapter 2 — An Old View Revised - - - - 22

Fundamental propositions, 22; Quotations from “Cast Out ’ ’ in support of the same, 24.

Chapter 3 — -Good Things to Come - - - - 28

The two sanctuaries, 28; Relation between the ratifi¬ cation of the new covenant and the opening of the service in the heavenly sanctuary, 31; Beginning of ministry in the heavenly sanctuary, 31; The new covenant ratified, 32; The way into the heavenly made manifest, 35; The earthly service a shadow of good things to come, 37.

Chapter 4 — The Dedication of the Sanctuary - - 42

The sanctuary anointed, 43; The time, 43; Meaning of expression “to anoint the most holy,” 46; “Ko-desh kodashim, ” 46; The most holy place entered when the sanctuary was anointed, 51; Christ entered “within the veil ’ ’ to anoint the ark of the testimony, 52; Meaning of the anointing, 53.

Chapter 5 — The Opening Service - - - - 55

Order of service, earthly, 55; Heavenly, 56; The anti¬ type Pentecost, 58; Assurance of Christ’s exalta¬ tion to priesthood, 59.

Chapter 6 — The Aaronic Priesthood a Type of Christ 62 Melchisedec not a priest in heaven prior to the cross,

63; The high priests in their daily and yearly min¬ istration a type of Christ, 64.

Contents

Chapter / Kequisites for the Priestly Office - 70 A human personality, 70; Experience in suffering, 70; Angels not thus qualified, 74; A divine commission,

75; When given, 76; Its significance, 79.

Chapter 8 — Christ Prefigured in the Daily Sacrifices 83 The daily service typical of Christ’s ministry, 83; The articles of furniture foreshadow the Saviour, 83; The daily offerings also a type, 84.

Chapter 9 The Daily Sin-Offering and the Lord ’s

Goat..

Christ the Sinless One prefigured by the Lord’s goat,

95; The cleansing of the sinner and the cleansing of the sanctuary, 97.

Chapter 10 — A More Excellent Ministry - - 101

The sacrificial system an expression of faith in Christ,

101; The change from the Aaronic to the Melcliisedec priesthood, 102; The change in the law regulating the priesthood, 103; The eyes of God’s people turned from Jerusalem to Christ the Mediator, 107.

Chapter 11 — An Acceptable Sacrifice - - - - 109

Christ’s offering a preparation for the priesthood, 109; Ministry in the heavenly sanctuary begins when the new-covenant offering is presented, 111; Christ’s vic¬ tory over death, 113; His reception in the heavenly courts, 113.

Chapter 12 — The Heavens Opened - 118

John sees the heavenly sanctuary, 118; The twenty-four elders, 119; The rending of the veil, 124; Christ in the garden, 127; The entrance of sin into heaven,

Chapter 13 — On the Throne .132

Ezekiel’s description of God’s glory, 132; Isaiah de¬ scribes the throne, 134; The Lord’s work in the earthly sanctuary, 136; “A throne was set,” 138;

The throne-room, 141; God “on the throne,” 143;

The law the foundation of God’s throne, 145.

Contents

Chapter 14— From Eden to Calvary - 148

The Mediator from the fall, 148; Associated in person with His people before the cross, 149; Since the cross a priest in heaven, 151; Christ’s sacrifice efficacious in every age, 151; Christ’s blood alone could avail in the heavenly ministration, 153; Object of the earthly service, 154; Time fixed for Christ’s ministry to be¬ gin, 154; Strength of God’s promise, 154; The world’s Redeemer through the ages, 155.

Chapter 15 — The Time Is Fulfilled .... 159 God’s purposes often obscure, 159; The prophecy of Daniel 8 and 9, 160; The disciples bitterly disap¬ pointed, 164; This disappointment marks the begin¬ ning of Christ’s ministry in the first apartment, 165; Beginning of Christ’s ministry in the first and the second apartment the fulfilment of a definite time prophecy, 166; The disappointment of 1844, 168.

Chapter 16 — The Sanctuary Defiled .... 172 Atonement revealed in typical service, 172; Transfer¬ ence of guilt to substitute, or victim, 173; Sin borne by priest into sanctuary, 176; Christ the substitute,

177; Christ’s the cleansing blood, 177; The sanctuary defiled by blood that had cleansed the sinner, 177;

The sanctuary cleansed by the blood of the Lord’s goat, 179; Examples of blood’s representing sin, 180; Earth cleansed by flood, 184; Earth to be cleansed by fire, 184.

Chapter 17 — The Cleansing of the Sanctuary - 189 Accomplished by sprinkling the blood of the Lord’s goat, 189; Sins placed on the head of the goat, 189;

The people cleansed also, 190; Time of the cleansing of the heavenly sanctuary outlined in prophetic period,

190; Definitions of reconciliation and atonement, 191; Atonement and cleansing of the sanctuary inseparable,

195; Lucifer’s choice, 198; Satan the antitypical scapegoat, 200; Prepare for the Judgment, 201.

Chapter 18 — Conclusion - - - . . 204

“And he said unto me, Thou must proph¬ esy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Hut the court which is without the temple leave out.” Rev. 10:11; 11:1, 2.

This prophetic picture of a prophesying again, and of a measurement of the temple of God, brought great light and joy to a few who had participated in the great advent movement of 1844. There were thousands who had looked forward in a sure confidence and glad anticipation to the expected return of their beloved Lord on that memorable “tenth day of the seventh month.” Although their hopes had been blasted, and they were the objects of the keenest ridicule and sar¬ casm of scoffers, there were some who refused to abandon their faith in the assurances that God had led them, and they earnestly sought Him for light.

There are unmistakable evidences that it was the Holy Spirit that directed their minds to scriptures that spoke of the heavenly sanctuary, of which the ancient earthly tabernacle was but a type. They saw that it was not the earth that was to be purified by fire at the end of the prophetic “two thousand'and three hundred days,” but that while the “patterns of things in the heavens” had been purified by the sprinkling of the blood of animals, it was necessary that the “heavenly things them¬ selves” should be purified “with better sac¬ rifices than these.”

Earnestly and persistently a few men prayerfully studied the Word until they ob¬ tained a clear view of the work of Christ as our great High Priest in the sanctuary above.

The subject of the sanctuary was the key which un¬ locked the mystery of the disappointment of 1844. It opened to view a complete system of truth, con¬ nected and harmonious, showing that God’s hand had directed the great advent movement, and revealing present duty as it brought to light the position and work of His people .—“Great Controversy,” page 423.

This light regarding the ministry of Christ in our behalf, not only flashed back over the path they had traveled, making plain the reason for their disappointed hopes, but its clear rays illumined the future. In this light the great truths of a message that was to be proclaimed to “every nation, and kindred, and tongue, and people” were unfolded in beautiful symmetry; and with a courage and in¬ domitable energy born of a conviction that God bad called them to the work, these pio¬ neers of the third angel’s message gave their lives to the study of God’s word, and the proclamation of the truths regarding the com¬ ing of the Lord.

Without claiming infallibility for any man or company of men, it can be said with strong assurance that the great doctrines regarding the sanctuary, as taught by the pioneers of this movement, bore the seal of heaven. In the light of the providences which attended the establishing of this position, and the Scrip¬ tural evidences in its favor, we may regard it as a “pillar” in the platform of truth which can not be moved. And we believe that he who prayerfully examines the subject now, will find precious light, and be strengthened in the faith.

About the year 1904, the superintendent of our work in Wales developed certain theories regarding the atonement, and the ministry of Christ in the heavenly sanctuary, which, after careful consideration, were regarded by his brethren in the ministry as subversive of the great principles of truth underlying the plan of salvation revealed in the typical service of the earthly sanctuary, and in the antityp¬ ical service in the heavenly sanctuary.

It therefore seemed wise to the British Union Conference Committee, upon whom the responsibility of the work in the United King¬ dom of Great Britain and Ireland rested, to request him to attend the General Confer¬ ence of Seventh-day Adventists to be held, in Washington, D. C., the following May, 1905, and to present his views to a committee of his brethren. Accordingly he was appointed delegate to the General Conference; and be¬ fore a large representative committee ap¬ pointed by the General Conference Committee, an hour’s hearing was given him each morn¬ ing for three successive days. Following this, three brethren who had been asked to review his positions, occupied two hours (one hour each day for two days, dividing the time be¬ tween them) in an effort to help him to un¬ derstand the evidences of truth in the posi¬ tion held by the denomination.

Later he set forth his views in a booklet bearing the title “Cast Out for the Cross of Christ.” And recently, with others who were in sympathy with his teaching, he began an active propaganda of his views. Inasmuch as some have become perplexed over the positions set forth in his booklet and publicly advocated by those who have adopted his views, it has seemed by many that his teaching should be examined in the light of the Bible.

The writer of the following pages has herein set forth what he and others believe to be the teaching of the Bible and the views of Seventh-day Adventists regarding the great sanctuary question and the priesthood and ministry of Christ, and believes, also, that these views are abundantly sustained by Holy Scrip¬ ture. He has left out of this discussion, as properly not belonging to it, matters which lie between the author of ‘ 4 Cast Out” and any other persons, confining the discussion to the Bible itself. He has passed by many asser¬ tions in ‘ • Cast Out” that are entirely void of Scriptural support, and that do not seem to require even a passing notice; but has sum¬ marized what he regards as the vital errors, and has attempted to meet these by positive truth, thus presenting in a new setting the Bible teachings on the sanctuary and atone¬ ment.

This book is sent forth with the hope that the great truths of the atonement as por¬ trayed in the sanctuary and its ministry both in type and in antitype, may be made to stand out more clearly and to appear in all their radiant beauty, unbedimmed by the dark¬ ness of human reasonings; that all may lay hold anew upon “the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the Forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchisedec .’ 9

E. E. Andross.

Chapter 1

As a convenient way of bringing before the reader in brief form a clear statement of those views concerning the sanctuary and its services which have been maintained by Sev¬ enth-day Adventists, and proclaimed to the world by their representatives, the following is presented from chapter 30 of “ Patriarchs and Prophets,” and chapter 23 of “The Great Controversy Between Christ and Satan/’ by Mrs. E. G. White:

The command was communicated to Moses while in the mount with God, “Let them make Me a sanctuary, that I may dwell among them/’ and full directions were given for the construction of the tabernacle. . . . God Himself gave to Moses the plan of that structure, with particular directions as to its size and form, the materials to be employed, and every article of furniture which it was to contain. The holy places made with hands were to be “figures of the true,” “patterns of things in the heavens,”— a miniature representation of the heavenly temple where Christ, our great High Priest, after offering His life as a sacrifice, was to minister in the sin¬ ner’s behalf. . . .

The building was divided into two apartments by a rich and beautiful curtain, or veil, suspended from gold-plated pillars; and a similar veil closed the en¬ trance of the first apartment. ... In the first apartment, or holy place, were the table of showbread, the candlestick, or lamp-stand, and the altar of incense. . . .

Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and in¬ tercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. . . . The cover of the sacred chest was called the mercy-seat. This was wrought of one solid piece of gold, and was surmounted by golden cheru¬ bim, one standing on each end. One wing of each angel was stretched forth on high, while the other was folded over the body in token of reverence and humility. . . . Above the mercy-seat was the shekinali, the manifestation of the divine presence; and from between the cherubim, God made known His will. . . . The law of God enshrined within the ark, was the great rule of righteousness and judg¬ ment. That law pronounced death upon the trans¬ gressor; but above the law was the mercy-seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized by the sanctuary service, ‘ ‘ mercy and truth are met together; righteousness and peace have kissed each other. 5,1

MINISTRATION IN THE EARTHLY SANCTUARY

The ministration of the earthly sanctuary con¬ sisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. 2

1{t Patriarchs and Prophets,” pages 343-349.

2 “Great Controversy,” page 418.

The daily service consisted of the morning and evening burnt offering, the offering of sweet incense on the golden altar, and the special offerings for in¬ dividual sins. And there were also offerings for sab¬ baths, new moons, and special feasts.

Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat¬ offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ. God expressly directed that every offering presented for the serv¬ ice of the sanctuary should be “without blemish.” The priests were to examine all animals brought as a sacrifice, and were to reject every one in which a defect was discovered. Only an offering “without blemish could be a symbol of His perfect purity who was to offer Himself as “a lamb without blemish and without spot. ’ ’ The apostle Paul points to these sacrifices as an illustration of what the followers of Christ are to become. He says, “I beseech you there¬ fore, brethren, by the mercies of God, that ye pre¬ sent your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” . . .

The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and placing his hand upon the vic¬ tim’s head, confessed his sins, thus in figure trans¬ ferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place \ but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary. 3

Such was the work that went on, day by day, throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work be¬ came necessary for their removal. God commanded that an atonement be made for each of the sacred apartments. “He shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.” An atonement was also to be made for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.’’

Once a year, on the great day of atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed com¬ pleted the yearly round of ministration. On the day of atonement, two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, “one lot for the Lord, and the other lot for the scapegoat.” The goat upon which fell the lot for the Lord was to be slain as a sin-offering for the people. And the priest was to bring his blood within the veil, and sprinkle it upon the mercy-seat, and before the mercy-seat. The blood was also to be sprinkled upon the altar of incense, that was before the veil.

“And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their 311 Patriarchs and Prophets/ ’ pages 352-355.

transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited. ” The scapegoat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp.

This is the only sanctuary that ever existed on the earth, of which the Bible gives any information. This was declared by Paul to be the sanctuary of the first covenant. But has the new covenant no sanctuary?

MINISTRY IN THE HEAVENLY SANCTUARY

Turning again to the book of Hebrews, the seek¬ ers for truth found that the existence of a second, or new-covenant sanctuary was implied in the words of Paul: . . . “Then verily the first covenant had ulso ordinances of divine service, and a worldly sanctuary.’ ’ And the use of the word “also” inti¬ mates that Paul has before made mention of this sanctuary. Turning back to the beginning of the previous chapter, they read: “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; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”

Here is revealed the sanctuary of the new cove¬ nant. The sanctuary of the first covenant was pitched by man, built by Moses; this is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great High Priest, ministers at God’s right hand. One sanctuary was on earth, the other is in heaven. , . .

Important truths concerning the atonement are taught by the typical service. A substitute was ac- 2 cepted in the sinner’s stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this of¬ fering, and sprinkled it upon the mercy-seat, di¬ rectly over the law, to make satisfaction for its claims. Then, in his character of mediator, lie took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat, he confessed over him all these sins, thus in figure trans¬ ferring them from himself to the goat. The goat then bore them away, and they were regarded as for¬ ever separated from the people.

Such was the service performed “unto the ex¬ ample and shadow of heavenly things.” And what was done in type in the ministration of the earthly sanctuary, is done in reality in the ministration of the heavenly sanctuary. After His ascension, our Saviour began His work as our High Priest. Says Paul, “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” 4

As Christ’s ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary,. so the typical ministration consisted of two divisions, the *“ Great Controversy, * * pages 418, 419, 4fi2, 413, 420.

daily and the yearly service, and to each a depart¬ ment of the tabernacle was devoted.

As Christ at Ilis ascension appeared in the presence of God to plead Ilis blood in behalf of penitent be¬ lievers, so the priests in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner’s behalf.

The blood of Christ, while it ivas to release the repentant sinner from the condemnation of the laiv, was not to cancel the sin; it woidd stand on record in the sanctuary until the final atonement; so in the type the blood of the sin-offering removed the sin from the penitent, but it rested in the sanctuary until the day of atonement. [Italics ours .] 6

The ministration of the priest throughout the year in the first apartment of the sanctuary, “within the veil” which formed the door and separated the holy place from the outer court, represents the work of ministration upon which Christ entered at His as¬ cension. It was the work of the priest in the daily ministration to present before God the blood of the sin-offering, also the incense which ascended with the prayers of Israel. So did Christ plead His blood before the Father in behalf of sinners, and present before Him also, with the precious fragrance of His own righteousness, the prayers of penitent believers. Such was the work of ministration in the first apart¬ ment of the sanctuary in heaven. . . .

For eighteen centuries this work of ministration continued in the first apartment of the sanctuary. The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father, yet their sins still remained upon the books of record. As in the typical service there was a work of atonement at the close of the year, so before ““Patriarchs and Prophets /’ page 357.

Christ’s work for the redemption of men is com¬ pleted, there is a work of atonement for the removal of sin from the sanctuary. This is the service which began when the 2,300 days ended. At that time, as foretold by Daniel the prophet, our High Priest entered the most holy, to perform the last division of His solemn work,— to cleanse the sanctuary.

As anciently the sins of the people were by faith placed upon the sin-offering, and through its blood transferred, in figure, to the earthly sanctuary; so in the new covenant the sins of the repentant are by faith placed upon Christ, and transferred, in fact, to the heavenly sanctuary. And as the typical cleans¬ ing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accom¬ plished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin, and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation,— a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him, to give to every man according to his works. 0

Then by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type this great work of atonement, or blotting out of sins, was represented by the services of the day of atonement,— the cleansing of the earthly sanctuary, which was accomplished by the removal, by virtue of 611 Great Controversy, ’ ’ pages 420-422.

the blood of the sin-offering, of the sins by which it had been polluted.

As in the final atonement the sins of the truly peni¬ tent are to be blotted from the records of heaven, no more to be remembered or come into mind, so in’the type, they were borne away into the wilderness, for¬ ever separated from the congregation.

Since Satan is the originator of sin, the direct in¬ stigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ’s work for the redemp¬ tion of men and the purification of the universe from sin, will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary and the confessing of the sins on the head of the scapegoat.

Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners. 7 .

7 ‘ 1 Patriarchs and Prophets, ’ ’ pages 357, 358.

Chapter II An Old View Revised

The doctrines advocated in the booklet “Cast Out” are based upon the following fundamental propositions, which are sub¬ versive of the position set forth in the pre¬ ceding chapter:

1. That the ministry in the heavenly sanc¬ tuary covers the period from the fall of man to the close of probation;

2. That the ministry in the first apartment covers a period of four thousand years, em¬ bracing the time from the fall of man to the crucifixion of Christ;

3. That the ministry in the second apart¬ ment began with the ascension of Christ, and ends with the close of probation;

4. That the ministry in the first apartment was carried forward under ihe Melchisedec priesthood, in which the ministering angels were assistants;

5. That the ministry in the second apart¬ ment only was carried forward by Christ as our great High Priest;

6. That the veil separating the holy from the most holy place in the heavenly sanctuary consisted of a cordon of angels that for four

An Old View Revised

thousand years separated the Father, who dwelt in the most holy place, from His Son, in consequence of the Son’s bearing man’s sins;

7. That the rending of the veil in the earthly temple at the death of Christ was typical of the withdrawal of this cordon of angels, allowing the Son at His ascension to pass into the immediate presence of the Father;

8. That the daily offering by the sinner represented only the prayer of the penitent, which was presented in the sanctuary above by the ministering angels;

9. That the Lord’s goat, offered on the great day of atonement, represented preeminently the death of Jesus as the sin-bearer;

10. That atonement for iniquity was made within the seventy weeks of Dan. 9:24, by Christ’s passing through the veil at His as¬ cension and sprinkling His blood on the mercy-seat;

11. That in the type the defilement of the sanctuary was caused, not by the transference to the sanctuary of sin confessed over the sacrificial victim, but by the sinning of the sinner, whether or not his sin was ever con¬ fessed;