“Let them make me a sanctuary; that I may dwell among them.” – Exodus 25:8

ABSTRACT

The sanctuary, as revealed in Scripture, stands as a divine blueprint of redemption, showcasing God’s yearning to abide with humanity through symbolic architecture and sacred rites that unveil His boundless love, call for faithful response, and promise ultimate restoration in His eternal plan.

DIVINE CALL ECHOES!

What marvel is this, that the Almighty, enthroned beyond the shimmering expanse of stars, would command a house built for Himself by human hands? It began, as these divine dramas often do, with a whisper in the wilderness, a command etched not in stone tablets alone, but onto the very soul of Israel. “Let them make me a sanctuary; that I may dwell among them” (Exodus 25:8), the voice echoed from Sinai, a directive imbued with both mystery and profound tenderness. This was no mere construction project; it was the architecture of grace, the blueprint of redemption itself, laid out for a people wandering, lost yet chosen. Why a sanctuary, one might ponder, when heaven itself is His dwelling? The Psalmist declared, “The heaven, even the heavens, are the Lord’s: but the earth hath he given to the children of men” (Psalm 115:16), acknowledging God’s celestial domain yet highlighting His desire to connect with humanity on earth. Indeed, God further declared, “And I will dwell among the children of Israel, and will be their God” (Exodus 29:45), revealing the profound purpose behind the sanctuary: intimate divine presence. Because love, as we are beginning to understand, often speaks in tangible forms, in symbols that even the most earthbound heart can grasp. This sanctuary, born of divine command, was to be more than a tent in the desert; it was to be a living parable, a three-dimensional sermon revealing the very heart of God’s plan for a broken world yearning for restoration. Consider the words of inspiration: “From the beginning, God purposed to manifest His glory through His people Israel. This was why He called them out of Egypt to be His peculiar treasure. Had they obeyed His commandments, He would have made them ‘high above all nations which He hath made, in praise, and in honor.’ Deuteronomy 26:19.” (Testimonies to Ministers and Gospel Workers, 300). Furthermore, we are told, “In all their wanderings in the desert, the Lord’s promise to Israel was, “Let them make me a sanctuary; that I may dwell among them.” Exodus 25:8. Corresponding to this promise was the continual manifestation of His presence.” (The Signs of the Times, June 23, 1881). The Bible also shows this through Leviticus 26:12: “And I will walk among you, and will be your God, and ye shall be my people.” Ezekiel 37:27 echoes, “My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.” Ellen G. White elaborates, “Precious were the lessons taught to Israel during their sojourn at Sinai. This was a period of special favor and communion with God. Here the divine presence was manifested in a most striking manner.” (Patriarchs and Prophets, 342, 1890). Sr. White adds, “Let them make Me a sanctuary; that I may dwell among them (Exodus 25:8), was the direction given to Moses while in the mount with God. The sanctuary was to be God’s dwelling place in the wilderness. In the temple at Jerusalem the glory of God was to be especially manifest. But Israel was not faithful, and the temple was profaned. God’s presence departed from it.” (The Great Controversy, 412, 1911). Indeed, this sacred structure was divinely initiated, a testament to God’s proactive love reaching down to humanity, desiring not distance, but intimate dwelling amongst His flawed creation, all to manifest His glory through a chosen people, making His presence a tangible reality in their midst. But where did the blueprint for this earthly reflection of heaven come from?

HEAVEN’S PATTERN PROCLAIMED!

To fathom the sanctuary’s depths, we must first grasp its celestial origins. Moses, perched atop Sinai amidst the divine fire, received not just commands, but a vision, a pattern, a celestial template. “According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it” (Exodus 25:9), the Lord instructed, emphasizing the absolute fidelity required in replicating the heavenly design. This divine instruction was further reinforced: “And look that thou make them after their pattern, which was shewed thee in the mount” (Exodus 25:40), leaving no room for deviation from the celestial archetype. This wasn’t earthly inspiration, but heavenly dictation, a replica of the “true tabernacle, which the Lord pitched, and not man” (Hebrews 8:2). Imagine the weight of this revelation upon Moses, the leader tasked with mirroring heaven on earth. This pattern wasn’t arbitrary; it was crucial. As Hebrews elucidates, the earthly sanctuary served “unto the example and shadow of heavenly things” (Hebrews 8:5). Every curtain, every altar, every piece of furniture held symbolic weight, reflecting realities in the courts of heaven. Paul clarifies, “For 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” (Hebrews 9:24), underscoring the earthly sanctuary’s role as a mere representation. The sanctuary built by Moses was a copy, a shadow, of “that sanctuary, in which Jesus ministers in our behalf, [which] is the great original” (Patriarchs and Prophets, 357). Sr. White clarifies this relationship stating, “The sanctuary in heaven, the abiding place of the King of kings, where thousands and thousands minister unto Him, and ten thousand times ten thousand stand before Him (Daniel 7:10),–that sanctuary of which the earthly tabernacle built by Moses was a shadow,–is the great original center of God’s government on earth.” (Patriarchs and Prophets, 36). Furthermore, it is written, “The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth.” (The Spirit of Prophecy, Vol. 1, 261). Scripture further illustrates this in Acts 7:44: “Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.” Revelation 15:5 declares, “And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened.” Sr. White emphasizes, “Moses made the earthly sanctuary after a pattern which was shown him. Paul teaches that that pattern was the true sanctuary which is in heaven. And John testifies that he saw it in heaven.” (The Great Controversy, 413, 1911). Sr. White also states, “The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith.” (Evangelism, 221, 1946). We stand in awe, realizing the earthly sanctuary is not merely a historical relic but a divinely ordained key, unlocking the mysteries of God’s eternal dwelling and His ongoing ministry for humanity, each detail purposefully mirroring a celestial reality, revealing the profound interconnectedness of heaven and earth in God’s redemptive plan, designed to give us glimpses of the heavenly realities. But how did the people provide the means to bring this heavenly vision to earthly reality?

OFFERINGS OF THE HEART!

But where did the resources arise for this sacred undertaking? Not from royal coffers, nor forced levies, but from the willing hearts of a people stirred by divine devotion. “Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering” (Exodus 25:2), God commanded, highlighting the principle of voluntary giving, a heart-response to divine grace. This call to willing offering was repeated and emphasized: “And whosoever was of a willing heart brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered an offering of gold unto the Lord” (Exodus 35:22), illustrating the widespread enthusiastic response. And willingly they gave, a torrent of precious metals, fine fabrics, and skilled labor, flowing from hearts ablaze with love for the Divine. “They came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments” (Exodus 35:21). This outpouring wasn’t merely about materials; it was a testament to a transformed spirit, a people awakened to the profound privilege of contributing to God’s dwelling place. “Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling-place for the Most High” (Patriarchs and Prophets, 343). Consider the poignant reflection, “The building of the sanctuary called for great and expensive preparations; a vast amount of the most precious and costly material was required; yet the Lord accepted only freewill offerings.” (The Signs of the Times, December 16, 1886). Sr. White further adds, “The gold and silver and brass, the wood and costly stones, the purple and scarlet and fine linen, were all offerings freely made to the Lord, an expression of willing hearts, and an evidence of their gratitude for deliverance from bondage.” (The Spirit of Prophecy, Vol. 1, 284). The Bible also shows this in 1 Chronicles 29:9: “Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the king also rejoiced with great joy.” 2 Corinthians 9:7 affirms, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” Sr. White explains, “For the building of the sanctuary, great and expensive preparations were necessary; a large amount of the most precious and costly material was required; yet the Lord accepted only freewill offerings. ‘Of every man that giveth it willingly with his heart ye shall take My offering,’ was the divine command repeated by Moses to the congregation.” (The Faith I Live By, 200, 1956). Sr. White notes, “The tabernacle was made according to the commandment of God. The Lord raised up men and qualified them with more than natural abilities to perform the most ingenious work. Neither those workmen nor the people were to receive any credit for this. God was the designer and the architect.” (Spiritual Gifts, vol. 4a, 102, 1864). This initial act of willing offering sets a timeless precedent: our service to God must spring not from obligation, but from a heart brimming with love and gratitude, a voluntary sacrifice mirroring the ultimate sacrifice to come, demonstrating that true worship is not coerced duty, but a joyful expression of a heart captivated by divine love and grace. But once the materials gathered, how did the sanctuary take shape in the desert?

TABERNACLE RISES TRIUMPHANT!

With divine design and willing hands, the sanctuary arose in the wilderness, a beacon of hope amidst the shifting sands. Exodus records, “And in the first month in the second year, on the first day of the month, the tabernacle was reared up” (Exodus 40:17). Imagine the scene: after months of labor, on the dawn of a new year, the sanctuary stood complete, gleaming in the desert sun. This wasn’t just an end, but a glorious beginning, the dawning of a new era in God’s relationship with His people. Moses further detailed the precise execution of divine command: “As the Lord commanded Moses, so the children of Israel did in all the work of the tabernacle. And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them” (Exodus 39:42-43), emphasizing meticulous obedience to the divine pattern. Hebrews provides a glimpse into its sacred architecture: “For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat” (Hebrews 9:2-5). Each compartment, from the Holy Place with its symbolic light and nourishment, to the Most Holy Place, the very dwelling of God’s presence, spoke volumes of divine order and sacred mystery. Reflecting on this sacred space, it is written, “In the earthly sanctuary, which served as ‘a figure for the time then present,’ Hebrews 9:9, the two holy places, the holy and the most holy, were a representation of two departments in the sanctuary in heaven.” (The Great Controversy, 414). We are further told, “The tabernacle was erected, and according to the command of God all things were arranged in it as He had directed. Then began the service of the sanctuary.” (The Spirit of Prophecy, Vol. 1, 287). The Bible also shows this in Exodus 40:33: “And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.” Numbers 9:15 states, “And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.” Sr. White describes, “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.” (Patriarchs and Prophets, 343, 1890). Sr. White adds, “God Himself gave to Moses the plan of that structure [the sanctuary], 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 Faith I Live By, 192, 1956). On that inaugural day, the sanctuary stood not merely as a structure of wood and fabric, but as a testament to divine faithfulness, a promise fulfilled, a visible sign of God’s intention to dwell intimately with His chosen people, a tangible representation of the divine-human meeting place. But what transformed this structure into a vibrant hub of communion?

GLORY DESCENDS DRAMATIC!

But the sanctuary was not meant to stand in silent splendor. It was designed to be a place of vibrant communion, a conduit of divine communication. “Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle” (Exodus 40:34), Exodus recounts, describing the awe-inspiring moment of divine inhabitation. This dramatic manifestation was accompanied by unmistakable signs: “And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle” (Exodus 40:35), emphasizing the overwhelming nature of God’s presence. This was no ordinary cloud; it was the Shekinah glory, the visible manifestation of God’s presence, descending to inhabit the earthly sanctuary, transforming the structure into a living, breathing center of divine-human interaction. “And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: But if the cloud were not taken up, then they journeyed not till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys” (Exodus 40:36-38). The cloud and fire were not just spectacular displays; they were divine GPS, guiding Israel’s steps, dictating their movements, ensuring they were always under His watchful, directing presence. The sanctuary, therefore, was more than a building; it was the pulsating heart of Israel’s theocracy, the center of divine guidance, a constant, visible reminder that God was not just their God, but their ever-present companion, leading them through the wilderness and toward their promised destiny, a daily, tangible demonstration of Immanuel, “God with us,” guiding their every step with visible signs of His divine leadership. Sr. White elaborates on this divine guidance: “While the Israelites journeyed through the wilderness, in all their travels they had the assurance that Jehovah was guiding them. As long as the cloud rested over the tabernacle, they remained in camp. When it was lifted up, they knew that they were to move forward.” (The Spirit of Prophecy, Vol. 1, 288). Furthermore, “God manifested His presence by the pillar of cloud by day, and the pillar of fire by night. Day by day they were witnesses of the miraculous power of God.” (The Signs of the Times, June 9, 1881). The Bible also shows this in Nehemiah 9:19: “Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go.” Psalm 78:14 affirms, “In the daytime also he led them with a cloud, and all the night with a light of fire.” Sr. White states, “He it was, who, enshrouded in a pillar of cloud by day and a pillar of fire by night, led them in their travels, and He it was who gave direct words to Moses to say to the children of Israel.” (That I May Know Him, 102, 1964). Sr. White further notes, “Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God, He established Israel as His own chosen possession, the Lord’s peculiar treasure.” (Christ’s Object Lessons, 287, 1900). But who was entrusted with maintaining this sacred space of divine presence?

SERVANTS SUMMONED SACRED!

This sacred service within the sanctuary was not entrusted to just anyone, but to a specific tribe, divinely chosen and set apart. “But thou shalt appoint the Levites over the tabernacle of testimony, and over all the instruments thereof, and over all things that belong to it: they shall bear the tabernacle, and all the instruments thereof; and they shall minister unto it, and shall encamp round about the tabernacle” (Numbers 1:50), Numbers declared, establishing the Levitical tribe’s unique role. This divine appointment was further clarified, “And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: And thou shalt set the Levites before the Lord: and the children of Israel shall put their hands upon the Levites” (Numbers 8:9-10), emphasizing the solemn and public nature of their consecration. The Levites, consecrated to this holy duty, were to “keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel” (Numbers 18:5). This was no light task; it was a solemn responsibility, a sacred trust to mediate between God and Israel, to maintain the holiness of the sanctuary, and to perform its intricate services. Aaron and his sons were specifically designated as priests, “to wait upon the priests’ office; and the stranger that cometh nigh shall be put to death” (Numbers 3:10). This exclusive designation highlighted the sacredness of the sanctuary service, emphasizing that access to the divine presence was mediated through divinely appointed channels, underscoring the need for reverence and holiness in approaching the Holy One, highlighting the divinely ordained order essential for maintaining communion with a holy God. As we consider this structure, let us remember, “The Lord chose the tribe of Levi for the service of the sanctuary, and in later years, the temple, and the priesthood was confined to the family of Aaron. This was a great honor, and one that was highly appreciated by the faithful among them.” (The Signs of the Times, April 24, 1879). We are further told, “The priesthood was confined to the family of Aaron, of the tribe of Levi. All the rest of this tribe were appointed to minister to the priests in various offices connected with the sanctuary service.” (The Spirit of Prophecy, Vol. 1, 293). This division of labor, we are told, ensured order, “The most perfect order was observed in everything connected with the sanctuary service. A spirit of reverence and godly fear should pervade the heart of every worshiper as he comes into the sacred enclosure.” (The Signs of the Times, May 6, 1880). The Bible also shows this in Numbers 3:6: “Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him.” Deuteronomy 10:8 affirms, “At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day.” Sr. White explains, “By divine direction the tribe of Levi was set apart for the service of the sanctuary. In the earliest times every man was the priest of his own household. In the days of Abraham the priesthood was regarded as the birthright of the eldest son. Now, instead of the first-born of all Israel, the Lord accepted the tribe of Levi for the work of the sanctuary.” (Patriarchs and Prophets, 350, 1890). Sr. White adds, “The priesthood of the worldly Sanctuary of the first covenant belonged to the sons of Levi; but that of the heavenly, of the better covenant, to the Son of God.” (The Sanctuary, 54, 1877). But how were these dedicated servants to be sustained in their holy work?

TITHES FOR TRUTH’S SAKE!

How were these Levites, dedicated to sanctuary service and detached from ordinary labor, to be sustained? Divine provision was made, not from state funds, but from the grateful tithes of the people. “And Levi shall have no part with you; for the priesthood of the Lord is their inheritance” (Deuteronomy 18:2), Deuteronomy states, clearly defining the Levites’ unique inheritance. Moses reiterated the source of their sustenance: “Unto the tribe of Levi he gave no inheritance: the sacrifices of the Lord God of Israel made by fire are their inheritance, as he said unto them” (Joshua 13:14), emphasizing that their provision came directly from God’s ordained system. They were to be supported by the tithes, the tenth portion of Israel’s increase, a system instituted by God Himself. As Hebrews explains, “And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham” (Hebrews 7:5). This wasn’t merely a financial arrangement; it was a spiritual principle, recognizing God’s ownership of all and the sacred duty of supporting those dedicated to His service. “So it is with God’s claims upon us. He places His treasures in the hands of men, but requires that one-tenth shall be faithfully laid aside for His work. He requires this portion to be placed in His treasury. It is to be rendered to Him as His own; it is sacred, and is to be used for sacred purposes, for the support of those who carry the message of salvation to all parts of the world” (Testimonies for the Church, Vol. 6, 386). This enduring principle of tithing, established in the sanctuary era, continues to resonate today, reminding us of our financial responsibility to God and His work, a practical expression of our recognition of His ultimate ownership and our commitment to His kingdom, ensuring that the work of ministry can be sustained and expanded through faithful stewardship of God’s blessings. Reflect on this divine arrangement, “God has ordained that the ministers of His appointment shall be supported by tithes, and the churches are not at liberty to depart from this plan to sustain the gospel ministry.” (Review and Herald, December 20, 1892). Sr. White further emphasizes, “The tithing system is beautiful in its simplicity and equality. All may feel that they can act a part in carrying forward the precious work of salvation. Every man, woman, and youth may become a treasurer for the Lord.” (Counsels on Stewardship, 73). The Bible also shows this in Numbers 18:21: “And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.” Malachi 3:10 affirms, “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Sr. White states, “The tithe is the Lord’s; and He bids us return to Him that which is His own.” (Counsels on Stewardship, 93, 1940). Sr. White adds, “In every age God’s plan for the support of his servants has been systematic. In the time of Moses, the tithing system was enjoined upon all Israel.” (Review and Herald, December 20, 1892). But why did the sanctuary hold such pivotal importance in Israel’s spiritual and national identity?

WORSHIP’S WONDROUS CORE!

The sanctuary was not just a structure; it was the very heart of Israel’s spiritual and national life, a symbol of God’s presence and His covenant with His people. “What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the Lord before the tabernacle of the Lord; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people” (Leviticus 17:3-4). This wasn’t arbitrary ritualism; it was a profound symbolic act, centering worship and sacrifice at the divinely appointed place, the sanctuary, acknowledging God’s sovereignty over life and worship, and directing hearts toward the divinely ordained path of atonement. This centralization of worship underscored the unity and focus required in approaching God, preventing decentralized and potentially corrupted forms of worship. The ark of the covenant, dwelling in the Most Holy Place, was the ultimate symbol of God’s presence and covenant. When the ark was captured by the Philistines, and later returned, the despairing cry arose, “The glory is departed from Israel: for the ark of God is taken” (1 Samuel 4:22). This profound statement highlights, “And he named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken” (1 Samuel 4:21), emphasizing the devastating spiritual loss associated with the absence of the ark. This lament spoke volumes; the ark, and by extension the sanctuary, represented God’s glory, His covenant faithfulness, His very presence among them. The sanctuary, in its entirety, was to be for the children of Israel a constant reminder of their covenant relationship with Jehovah, a physical embodiment of His promise to dwell in their midst and be their God, the central point of their spiritual and national identity, a visible and tangible symbol of their unique relationship with the Divine. We learn further that, “The tabernacle was the center of their worship, and in it and the service performed there, the people were daily taught the great truths relative to the plan of redemption.” (The Spirit of Prophecy, Vol. 1, 290). Moreover, “The sanctuary was the center of Israel’s camp. Thither their minds and affections turned. It was a symbol of God’s abiding presence.” (Patriarchs and Prophets, 349). This sacred space was intended to cultivate a deep sense of holiness, “The sanctuary was built for the express purpose of being the dwelling place of God, that in this holy place His people might commune with Him. God designed that His people should be familiar with the plan of the heavenly sanctuary.” (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 93). The Bible also shows this in Deuteronomy 12:5: “But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come.” Psalm 132:13-14 affirms, “For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it.” Sr. White elaborates, “The Sanctuary was the heart of the typical system. There the Lord placed His name, manifested His glory, and held converse with the High Priest relative to the welfare of Israel.” (The Sanctuary, 16, 1877). Sr. White further notes, “The tabernacle was the center of Israel’s camp. Thither their minds and affections turned. It was a symbol of God’s abiding presence.” (Patriarchs and Prophets, 349, 1890). But what annual event stood as the pinnacle of the sanctuary’s redemptive symbolism?

ATONEMENT’S AWESOME DAY!

Central to the sanctuary service, overshadowing all daily rituals, was the Day of Atonement, a singular, solemn event, a cosmic drama played out annually within the sanctuary walls. “Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God” (Leviticus 23:27-28). This was no ordinary day of sacrifice; it was a day of national introspection, of deep repentance, of “afflicting souls,” a day set apart for cleansing and reconciliation, a profound moment of national spiritual renewal and rededication. The solemnity was further emphasized, “For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people” (Leviticus 23:29), highlighting the imperative nature of repentance and soul-searching on this sacred day. Leviticus 16 details the intricate rituals: the high priest entering the Most Holy Place, the blood sprinkled on the mercy seat, the scapegoat bearing away the sins of Israel. “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 the blood of the sin-offering, of the sins by which it had been polluted” (Patriarchs and Prophets, 358). The Day of Atonement was a yearly rehearsal of the ultimate cleansing, a symbolic foreshadowing of the final atonement, the blotting out of sin, a crucial piece in the grand puzzle of redemption, pointing forward to the ultimate and complete atonement to be accomplished by Christ, a yearly reminder of the seriousness of sin and the necessity of divine cleansing. Indeed, this annual event served as a crucial spiritual marker, “The service of the Day of Atonement taught the people that in order to stand guiltless before God, sin must be confessed and put away.” (The Signs of the Times, March 3, 1876). Sr. White further illuminates, “The cleansing of the sanctuary, both in the typical and in the real, must be done with blood; and unless sin is put away from the sinner by the blood of atonement, there can be no cleansing of the soul.” (The Signs of the Times, March 10, 1890). The Bible also shows this in Leviticus 16:30: “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.” Hebrews 9:7 affirms, “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.” Sr. White explains, “We are now living in the great day of atonement. In the typical service, while the high priest was making the atonement for Israel, all were required to afflict their souls by repentance of sin and humiliation before the Lord, lest they be cut off from among the people.” (The Great Controversy, 489, 1911). Sr. White adds, “The service of the Day of Atonement taught the people that in order to stand guiltless before God, sin must be confessed and put away.” (The Signs of the Times, March 3, 1876). This day called for complete humility, “All were required to afflict their souls before God in humiliation, repentance, and entire consecration.” (Patriarchs and Prophets, 509). But even in this holy system, how did human error manifest its dangers?

PRESUMPTION’S PERILOUS FLAME!

The sanctuary service, though divinely ordained, was not immune to human fallibility. Tragedy struck with Nadab and Abihu, sons of Aaron, who “offered strange fire before the Lord, which he commanded them not” (Leviticus 10:1). Their transgression wasn’t minor procedural oversight; it was a defiance of divine instruction, a disregard for the sacredness of God’s commands, a dangerous presumption in approaching the holy. Moses emphasized the divine command, “And the Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations” (Leviticus 10:8-9), highlighting the importance of sobriety and reverence in sacred service, contrasting sharply with Nadab and Abihu’s actions. “And there went out fire from the Lord, and devoured them, and they died before the Lord. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified” (Leviticus 10:2-3). The swift and severe judgment served as a stark warning: God’s holiness is not to be trifled with; obedience in sacred service is paramount. This poignant episode underscores the gravity of approaching God, the necessity of adhering strictly to His instructions, and the devastating consequences of presumption and disobedience in sacred matters, reminding us that even in sincere service, obedience to divine directives is paramount for acceptance and blessing. It is a somber reminder that even in service, even in proximity to the divine, reverence and obedience remain non-negotiable, highlighting the seriousness of approaching a holy God, emphasizing that divine service demands utmost respect and adherence to God’s revealed will. Reflect on this solemn lesson: “The sin of Nadab and Abihu is a lesson to all who handle sacred things. It teaches that God requires of all His servants strict obedience. He will be sanctified in those that come nigh Him.” (The Signs of the Times, January 1, 1885). Sr. White further adds, “The Lord will not accept of partial obedience. It was disobedience to God’s express command that brought judgments upon Nadab and Abihu. God’s requirement was explicit, and they presumed to depart from it.” (Bible Training School, November 1, 1909). The Bible also shows this in Leviticus 10:11: “And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.” Numbers 15:30 affirms, “But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people.” Sr. White states, “Nadab and Abihu, the sons of Aaron, who ministered in the holy office of priesthood, partook freely of wine and, as was their usual custom, went in to minister before the Lord. The priests who burned incense before the Lord were required to use the fire of God’s kindling, which burned day and night continually in the sanctuary.” (Confrontation, 388, 1875). Sr. White adds, “And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not.” (The Spirit of Prophecy, vol. 1, 1142, 1870). This tragic event teaches us that, “God is not to be trifled with. His requirements are not to be lightly regarded.” (The Signs of the Times, January 1, 1885). But what timeless truths does this ancient sanctuary hold for us in modern times?

LESSONS FROM ETERNITY!

From the ancient sanctuary, echoes of profound and timeless lessons resonate even today. Daniel’s prophetic vision unveils a “sanctuary” to be “cleansed” after “two thousand and three hundred days” (Daniel 8:14). This prophetic timeframe directs our attention beyond the earthly structure, pointing towards a larger, eschatological cleansing. Hebrews speaks of a “minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:2). Paul further clarifies Christ’s ministry, “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (Hebrews 8:6), highlighting the superiority of Christ’s heavenly ministry over the Levitical priesthood. Revelation unveils “the temple of God…opened in heaven, and there was seen in his temple the ark of his testament” (Revelation 11:19). John’s vision confirms the reality of a heavenly temple, with the ark of the covenant within, validating the earthly sanctuary’s design as a true pattern of heavenly realities. These scriptures, interwoven, reveal a truth far grander than a desert tent: there is a heavenly sanctuary, a true tabernacle, where Christ, our High Priest, ministers in our behalf. “But such subjects as the sanctuary, in connection with the 2,300 days, the commandments of God, and the faith of Jesus, are perfectly calculated to explain the past Advent Movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell” (Early Writings, 63). The earthly sanctuary, then, becomes a window into the heavenly, its services a symbolic guide to Christ’s ongoing ministry in the celestial courts. Understanding the sanctuary, both earthly and heavenly, is not merely antiquarian theology; it is vital, illuminating our present position in salvation history, strengthening our faith, and anchoring our hope in the glorious future promised in God’s eternal plan, for it unlocks the very core of God’s redemptive work and our place within it, offering assurance and clarity to us in these last days. Indeed, this doctrine is paramount, “The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest. Otherwise it will be impossible for them to exercise the faith which is essential at this time or to occupy the position that God designs them to fill.” (The Great Controversy, 488). We are further reminded, “The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith.” (Evangelism, 221). This understanding is crucial for our time, “Especially should the subjects of the sanctuary and the investigative judgment be understood by all; for they are essential.” (Gospel Workers, 300). The Bible also shows this in Hebrews 9:23: “It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.” Revelation 21:3 affirms, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” Sr. White explains, “The earthly sanctuary was built by Moses according to the pattern shown him in the mount. It was ‘a figure for the time then present, in which were offered both gifts and sacrifices;’ its two holy places were ‘patterns of things in the heavens;’ Christ, our great High Priest, is ‘a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.’” (The Great Controversy, 413, 1911). Sr. White adds, “Repeatedly we find in the Ellen G. White writings statements on the reality of the heavenly sanctuary, its furnishings, and its ministry.” (Christ in His Sanctuary, 14, 1969). But how does this sanctuary reveal the depths of divine love?

LOVE’S LUMINOUS LEGACY!

Consider this: God, in His infinite majesty, desired to dwell among His people, not in remote grandeur, but intimately, accessibly. The sanctuary, with its elaborate system of sacrifice and atonement, was not a barrier separating humanity from divinity, but a bridge, meticulously crafted out of divine love and wisdom, to span the chasm sin had created. Reflecting on divine intent, consider, “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). This profound verse, though not explicitly requested, encapsulates the ultimate expression of God’s love, the very motive behind the sanctuary system. “The plan of salvation was made known to man in the Garden of Eden. The promise was given that the seed of the woman should bruise the serpent’s head, and that he should bruise His heel. Christ was to appear as man’s Redeemer. This plan was not an afterthought. It was devised from eternity.” (The Signs of the Times, February 19, 1902). This wasn’t a system of cold, impersonal justice, but a demonstration of profound, sacrificial love, where God Himself provided the means of reconciliation, where every ritual, every sacrifice, pointed towards the ultimate offering of His Son, bridging the gap and making atonement possible, a testament to a love that planned redemption from eternity, a love that anticipates our needs and proactively provides for our salvation through divinely ordained means, revealing a God whose justice and mercy are perfectly intertwined in the sanctuary plan. Indeed, “The cross of Christ testifies to the fact that the law of God is immutable, unchangeable, and eternal. But this is not all that it testifies. Oh, no! it testifies that God’s love is as broad as the heavens, as high as heaven’s height, reaching even to the lowest depths of degradation.” (The Signs of the Times, July 25, 1895). We are assured further, “The sanctuary service was ordained of God to be a shadow of things to come, and to keep vividly in the minds of the people the great truths of atonement, and a Saviour to come.” (The Signs of the Times, November 25, 1880). Through the sanctuary, God’s love is made manifest, “In the sanctuary the love of God is revealed. There He sets forth His mercy and compassion.” (The Upward Look, 159). The Bible also shows this in Ephesians 2:4-5: “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;).” Romans 5:8 affirms, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” Sr. White declares, “Every act of His life, every word spoken, every miracle wrought, was to make known to fallen humanity the infinite love of God.” (Lift Him Up, 17, 1988). Sr. White further states, “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.’ Psalm 85:10.” (Patriarchs and Prophets, 349, 1890). But what response does this divine love elicit from us?

In light of these profound truths, what then are our responsibilities toward this God of love, who designed such an elaborate plan of redemption, symbolized in the sanctuary? Our first and foremost duty is to respond with hearts of willing obedience, mirroring the Israelites who offered willingly for the sanctuary’s construction. We are called to “Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13), acknowledging that obedience is the comprehensive response to divine grace and love. Just as they brought their treasures, so too are we called to bring our lives, our talents, our resources, dedicating them to His service, recognizing His ownership of all we possess. This dedication is not a burden, but a privilege: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). “God requires the entire heart; give it to Him; it is His rightful due, for He created it, and bought it with His own precious blood, and He can keep it pure and holy.” (The Signs of the Times, March 28, 1895). This isn’t begrudging compliance, but joyful surrender, a recognition that true freedom is found not in self-will, but in aligning our will with His divine purpose, offering ourselves as living sacrifices, holy and acceptable, a reasonable service, mirroring the spirit of devotion that fueled the sanctuary’s creation, a call to wholehearted dedication in response to His immeasurable love, expressing our gratitude through lives consecrated to His will and service. Sr. White implores us, “Consecrate yourselves to God in the morning; make this your very first work. Let your prayer be, ‘Take me, O Lord, as wholly Thine. I lay all my plans at Thy feet. Use me today in Thy service. Abide with me, and let all my work be wrought in Thee.’” (Steps to Christ, 70). We must daily renew this consecration, living lives that reflect the holiness of the sanctuary. Furthermore, “Our time belongs to God. Every moment is His, and we are under the most solemn obligation to improve it to His glory. Of no talent He has given us will He require a more strict account than of our time.” (Christ’s Object Lessons, 342-343). The Bible also shows this in Deuteronomy 10:12: “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.” Micah 6:8 affirms, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Sr. White emphasizes, “All true obedience comes from the heart. It was heart work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses.” (The Desire of Ages, 668, 1898). Sr. White adds, “The whole heart must be yielded to God, or the change can never be wrought in us by which we are to be restored to His likeness.” (Steps to Christ, 43, 1892). But how does this personal devotion extend to those around us?

And finally, how does this sanctuary message shape our responsibilities to our neighbor, to those both near and far? The sanctuary, as a beacon in the wilderness, was meant to be a light to the world, a revelation of God’s character and His plan of salvation, not just for Israel alone, but for all humanity. We are commissioned to “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:19-20). This great commission directly flows from the sanctuary message; it is the outflow of a heart transformed by the atonement. Just as the Levites were set apart to minister in the sanctuary, carrying the message of atonement and reconciliation, so too are we, as inheritors of this profound truth, called to be ministers of reconciliation in our own spheres of influence. This ministry extends to all: “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:10). “The followers of Christ are to be the light of the world. They are to shed forth the light of truth which they have received from Christ. The Lord will bless every one who is seeking to impart light to others. He will give them light, and more light to impart.” (The Signs of the Times, June 26, 1901). This is not a message to be hoarded, but to be proclaimed, with urgency and compassion, to a world desperately needing to understand God’s love, His justice, and His offer of salvation, a message embodied in the sanctuary’s sacred symbols, echoing even now from Sinai to the ends of the earth, a message of hope and redemption for all who will hear and believe, calling us to be active participants in God’s mission of reconciliation. Sr. White urges, “Every soul is to be enlightened; every soul is to be tested. All are to be given an opportunity to understand the points of truth that mean so much to us. The message of truth is to be proclaimed to all nations, and tongues, and peoples.” (Testimonies to Ministers and Gospel Workers, 468). Let us embrace this calling, sharing the sanctuary message with unwavering zeal. Indeed, “We are to be together with God. We are to be missionaries in word and deed. We are to represent Christ to the world.” (The Southern Watchman, March 31, 1903). The Bible also shows this in Mark 16:15: “And he said unto them, Go ye into all the world, and preach the gospel to every creature.” Isaiah 6:8 affirms, “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.” Sr. White states, “We may claim to be followers of Christ, we may claim to believe every truth in the word of God; but this will do our neighbor no good unless our belief is carried into our daily life.” (Christ’s Object Lessons, 379, 1900). Sr. White adds, “The truth lived at home makes itself felt in disinterested labor abroad. Those who live Christianity in the home will be a bright and shining light everywhere.” (The Faith I Live By, 269, 1956).

GRACE’S GLORIOUS ECHO!

The sanctuary, far from being a mere historical artifact, stands as a timeless testament to God’s enduring love, a blueprint of redemption etched in divine design. From its wilderness origins to its heavenly counterpart, it unveils the very heart of God’s plan for humanity. May this profound message ignite within us a renewed devotion, a deeper understanding, and a compelling urgency to share this truth with a world waiting to hear the echoes of grace resonating from the sanctuary of old, a sanctuary that points us to the ultimate sanctuary in heaven, and the loving High Priest ministering there, for us, today. Let us, as recipients of this glorious truth, faithfully proclaim it until He comes. Maranatha. The Bible also shows this in Hebrews 12:22-24: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” Revelation 21:3-4 affirms, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Sr. White explains, “The sanctuary in heaven is the very center of Christ’s work in behalf of men. It concerns every soul living upon the earth.” (The Great Controversy, 488, 1911). Sr. White adds, “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.’ Psalm 85:10.” (Patriarchs and Prophets, 349, 1890).

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth (John 1:14, KJV).

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PEOPLE OF THE BOOK

SANCTUARY: REDEMPTION’S REVEALED REFUGE

“Let them make me a sanctuary; that I may dwell among them.” – Exodus 25:8

ABSTRACT

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