SANCTUARY: A JOURNEY INTO THE HEART OF GOD

Hebrews 10:19-22 (KJV): “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over thehouse of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

ABSTRACT

This article explores the profound connections between the Hebrew Sanctuary service and the narrative of the Good Shepherd in John 10, portraying the Sanctuary as a divine architectural illustration of redemption’s path. It traces our spiritual journey from initial justification in the outer court, through daily sanctification in the holy place, to ultimate glorification in the most holy place, emphasizing Christ’s role as the Shepherd who sacrifices, cleanses, nourishes, guides, intercedes, and secures eternal presence with God for the flock.

SANCTUARY SAGA: SHEPHERD’S PATH!

Friends, fellow pilgrims, have you ever felt the pull of something ancient, a story written not in words but in architecture, ritual, and sacred space? It is a profound spiritual exercise to see how the timeless truths of the Good Shepherd, so vividly painted in the tenth chapter of John, are visually and spatially represented in the Hebrew Sanctuary service. The Sanctuary is nothing less than a divine blueprint of redemption, its furniture and services acting as a tangible, step-by-step illustration of the very same journey a lost sheep takes with its loving shepherd. In essence, the Sanctuary service is the Gospel of the Good Shepherd told through crimson-stained altars, glowing lamps, and fragrant incense. It is the story of the Shepherd laying down His life, opening the only Door, leading His sheep into daily fellowship, and finally presenting them faultless before the very throne of God, where His mercy covers them forever. This article is your guide, a map to trace the Shepherd’s footsteps through this holy model, designed for earnest seekers from every walk of life, that we might all behold the stunning, life-changing parallels between the Shepherd’s fold and God’s Sanctuary. Unity depends on a vital connection with Christ. The Bible further illustrates this with “For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer” (Hebrews 8:3, KJV) and “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, KJV). Ellen G. White explains this profound truth: “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, p. 488, 1911). Sr. White powerfully affirms, “The whole plan of redemption is a manifestation of the love of God to man” (Testimonies for the Church, Volume 5, p. 632, 1889). But how does our transformative odyssey unfold across the Sanctuary’s distinct areas?

GRAND ODYSSEY: DUST TO DIVINITY!

Our journey with Christ progresses and transforms, moving from the outer darkness of the world into the dazzling presence of God. The Sanctuary, with its three distinct areas, perfectly maps this spiritual migration. The Outer Court represents justification, that initial, trembling step into the light where the sinner first encounters God, confesses a lifetime of wrong, and accepts the breathtaking reality of a substitutionary sacrifice. This is the entering of the fold. While this first step is one of absolute surrender, the journey does not end there. In contrast, the Holy Place represents sanctification, the daily walk with the Shepherd. This is the place of communion, growth, and sustenance through an ongoing, living relationship with Christ, nourished by His Word and illuminated by His Spirit. Finally, the Most Holy Place represents glorification and the final judgment, the ultimate destination for the flock. It is here, in the very throne room of the universe, that the redeemed enter the presence of a holy God, fully and finally saved, not by their own merit, but based entirely on the completed work of their Great High Priest. This is the Shepherd bringing His sheep safely, triumphantly home. Unity depends on a vital connection with Christ. The Bible further illustrates this with “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20, KJV) and “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” (Hebrews 12:22, KJV). Sr. White explains this profound truth: “The sanctuary, with its types and symbols, was a lesson book for Israel, and it is for us also. From it we are to learn of Christ, who is the great antitype of all that pertains to the sanctuary service” (The Faith I Live By, p. 201, 1958). Sr. White powerfully affirms, “Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man’s redemption were to be taught by the earthly sanctuary and its services” (Patriarchs and Prophets, p. 343, 1890). But where does our salvation journey truly begin in the courtyard?

OUTER COURT: JOURNEY BEGINS!

The journey of salvation begins not in a palace, but in a courtyard, a place of dust and blood, mirroring the humble beginnings of our walk with the Shepherd. Here, at the very entrance, stands the Gate, the first and most crucial lesson. There was only one entrance into the Sanctuary court, a powerful, unyielding symbol of Jesus’s declaration, “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9, KJV). This singular gate was the divinely prescribed way; any attempt to enter by another route was illegitimate, the act of “thieves and robbers.” Our journey, therefore, begins with a conscious choice to abandon all other paths and enter through the one true Door, Jesus Christ. The Bible reinforces this exclusivity, stating, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6, KJV). There is no ambiguity in this divine architecture. Ellen G. White explains this profound truth: “The sanctuary, with its types and symbols, was a lesson book for Israel, and it is for us also. From it we are to learn of Christ, who is the great antitype of all that pertains to the sanctuary service” (The Faith I Live By, 201). This gate represents our absolute dependence on Him. Furthermore, the apostle Peter confirms this, declaring, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12, KJV). To approach God on our own terms is to remain outside, but to come through the Gate is to begin the journey of redemption. Sr. White powerfully affirms, “Christ is the door to the fold of God. Through this door all His children, from the earliest times, have found entrance” (The Desire of Ages, 478). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat” (Matthew 7:13, KJV) and “Open to me the gates of righteousness: I will go into them, and I will praise the Lord” (Psalm 118:19, KJV). Sr. White explains this profound truth: “The gate that Christ has opened cannot be barred by any human hand” (The Signs of the Times, May 28, 1902). Sr. White powerfully affirms, “Christ is the door to the fold of God. Through this door all His children, from the earliest times, have found entrance” (The Desire of Ages, p. 477, 1898). But what confronts the soul immediately upon passing through this Gate?

ALTAR OF SACRIFICE: GRACE’S PRICE!

Upon passing through the Gate, the repentant soul is immediately confronted by the Altar of Sacrifice, a stark and unavoidable symbol of Calvary. This brazen altar represents the foundational truth of the entire gospel: “the good shepherd giveth his life for the sheep” (John 10:11, KJV). It was here that an innocent substitute, a lamb without blemish, was slain, its blood shed for the sins of the individual. This is where the terrible cost of our redemption is made plain. It embodies Christ’s divine power to voluntarily lay down His life, as He stated, “No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:18, KJV). Without this sacrifice, there could be no further progress toward God. The prophet Isaiah foresaw this moment with heartbreaking clarity: “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (Isaiah 53:6, KJV). This altar is where our iniquity and His grace meet in a torrent of blood and mercy. Sr. White writes, “The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer” (Patriarchs and Prophets, 68). The gravity of this station cannot be overstated. It is a visceral reminder that our sin required a death, and that death was paid by our Shepherd. The apostle Paul explains the theology of the altar perfectly: “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21, KJV). It is a divine exchange, our guilt for His righteousness, a transaction sealed at this very altar. As Sr. White notes, “The sinner, looking upon the slain victim, was taught the great lesson that the wages of sin is death, and that only through the death of the Son of God could his sins be pardoned” (The Great Controversy, 418). Unity depends on a vital connection with Christ. The Bible further illustrates this with “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV) and “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:45, KJV). Sr. White explains this profound truth: “The altar of sacrifice represents the great atoning sacrifice of Christ” (Patriarchs and Prophets, p. 347, 1890). Sr. White powerfully affirms, “The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer” (Patriarchs and Prophets, p. 68, 1890). But what follows this sacrifice to transform the life?

LAVER: CLEANSING WAVE!

While the Altar of Sacrifice speaks of a debt paid, the Laver, a large basin of water located between the altar and the Holy Place, speaks of a life transformed. After the blood of the substitute was shed for justification, a personal cleansing was required before one could enter into fellowship with God. This represents baptism and the daily cleansing from sin that Christ provides. The Shepherd does not just save His sheep from the penalty of sin; He leads them to “clean waters” to wash them from the filth of sin. The priests were commanded, “For Aaron and his sons shall wash their hands and their feet thereat: When they go into the tabernacle of the congregation, they shall wash with water, that they die not” (Exodus 30:19-20, KJV). This washing was a matter of life and death, symbolizing that a holy God requires a clean people. This is the promise of sanctification, as the apostle John writes, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9, KJV). Sr. White connects this ritual to our own experience: “The laver, wherein the priests washed their hands and their feet before entering the holy place, represents the continual cleansing from sin which the believer needs in his daily life” (The Spirit of Prophecy, Volume 1, 275). This is not a one-time event but a continuous process. The psalmist David cried out for this very experience: “Wash me throughly from mine iniquity, and cleanse me from my sin” (Psalm 51:2, KJV). This plea from a repentant heart is answered at the Laver. It is here we understand that justification by faith must be followed by a life of sanctification. “The blood of Christ is efficacious to cleanse from sin,” Sr. White explains, “but it is the work of the Holy Spirit to renew and sanctify the heart” (Selected Messages, Book 1, 394). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you” (Ezekiel 36:25, KJV) and “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:22, KJV). Sr. White explains this profound truth: “Between the altar and the door of the tabernacle was the laver, which was also of brass, made from the mirrors that had been the freewill offering of the women of Israel” (Patriarchs and Prophets, p. 347, 1890). Sr. White powerfully affirms, “The laver was placed between the altar and the congregation, that before they came into the presence of God, in the sight of the congregation, they might wash their hands and their feet” (The Spirit of Prophecy, Volume 1, p. 275, 1870). But how does the daily walk continue in the light of the Holy Place?

HOLY PLACE: DAILY LIGHT WALK!

Having been justified at the Altar and cleansed at the Laver, we now step out of the Outer Court and into the Holy Place, a transition from the initial acceptance of salvation to the daily experience of living within the fold. This sacred room represents the ongoing, moment-by-moment walk of us with their Shepherd. On the right side stood the Table of Shewbread, holding twelve loaves of unleavened bread, representing God’s constant provision for His people. This is a direct symbol of Jesus as the Bread of Life. The Shepherd’s promise, “I am the door… he shall go in and out, and find pasture” (John 10:9, KJV), is fulfilled here. We find our spiritual pasture by feeding on Christ, the Living Word. Jesus Himself declared, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever” (John 6:51, KJV). This is not a suggestion but a necessity for spiritual life. Sr. White elaborates, “The shewbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called shewbread, or ‘bread of the presence,’ because it was ever before the face of the Lord” (Patriarchs and Prophets, 354). To live in God’s presence, we must partake of His provision. The Bible commands, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2, KJV). This daily feeding on the Word of God is what sustains us. As Sr. White confirms, “We must have the living bread from heaven. Let us, by faith, feast upon the flesh and blood of the Son of God” (Evangelism, 269). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed” (John 6:27, KJV) and “Give us this day our daily bread” (Matthew 6:11, KJV). Sr. White explains this profound truth: “The shewbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice” (Patriarchs and Prophets, p. 354, 1890). Sr. White powerfully affirms, “It was called showbread, or ‘bread of the presence,’ because it was ever before the face of the Lord. It was an acknowledgment of man’s dependence upon God for both temporal and spiritual food” (Patriarchs and Prophets, p. 354, 1890). But what illuminates this daily path to prevent walking in darkness?

GOLDEN CANDLESTICK: LIGHT FOREVER!

In stark contrast to the darkness of the world outside, the Holy Place was illuminated by a single, glorious source of light: the Golden Candlestick, or Menorah. This seven-branched lamp, kept perpetually burning, represents Jesus as the Light of the World and the constant illumination of the Holy Spirit. A true shepherd guides his flock and does not leave them stumbling in darkness. Jesus promised, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12, KJV). This light is what allows us to distinguish truth from error, to see the path of righteousness, and to avoid the deceptions of the “thief” who operates in darkness. The psalmist understood this guiding principle, writing, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV). The light from the candlestick, fueled by pure olive oil representing the Holy Spirit, is a type of the spiritual illumination available to every one of us. Sr. White explains the symbol: “The candlestick, with its seven lamps, represented the church. The lamps, fed with oil, represented the word of God, which is a lamp to the feet and a light to the path” (The Signs of the Times, May 3, 1899). This light is not for admiration but for guidance. The apostle John warns, “But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes” (1 John 2:11, KJV). To reject the light is to be lost. Sr. White urges us, “We are to be channels of light to the world, radiating the light that shines upon us from the face of Jesus Christ” (In Heavenly Places, 287). Unity depends on a vital connection with Christ. The Bible further illustrates this with “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up” (Matthew 4:16, KJV) and “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6, KJV). Sr. White explains this profound truth: “The candlestick with seven lamps, kept burning continually, represented the church” (The Signs of the Times, May 3, 1899). Sr. White powerfully affirms, “The lamps, fed with oil, represented the word of God, which is a lamp to the feet and a light to the path” (The Signs of the Times, May 3, 1899). But what carries our prayers in this illuminated space?

ALTAR OF INCENSE: PRAYER’S FRAGRANCE!

Positioned directly before the veil that separated the Holy and Most Holy Places, the Altar of Incense represents the prayers, praises, and intercession of God’s people ascending to Him. The sweet-smelling incense, mingled with the prayers of the priest, symbolizes the righteousness and merits of Christ, our High Priest, which alone make our feeble prayers acceptable to God. This perfectly illustrates the assurance we have in salvation, as our security rests on Christ’s constant intercession for us in the heavenly sanctuary. The book of Revelation gives us a glimpse into this heavenly reality: “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne” (Revelation 8:3, KJV). Our Shepherd not only knows our needs but personally presents them before the Father. Sr. White beautifully describes this ministry: “The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God” (Patriarchs and Prophets, 353). This gives us incredible confidence to approach God, as the Bible encourages, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, KJV). Our prayers, though imperfect, are made perfect through Him. “It is the righteousness of Christ that makes our prayers acceptable to God,” Sr. White confirms, “and it is His grace that can renew our hearts and enable us to bring forth the fruits of righteousness” (Selected Messages, Book 1, 345). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1, KJV) and “My prayer is not for them alone. I pray also for those who will believe in me through their message” (John 17:20, NIV – wait, KJV: “Neither pray I for these alone, but for them also which shall believe on me through their word” (John 17:20, KJV). Sr. White explains this profound truth: “The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness” (Patriarchs and Prophets, p. 353, 1890). Sr. White powerfully affirms, “By the incense of His righteousness He supplements our defective offerings” (Selected Messages, Book 1, p. 344, 1958). But what marks the ultimate triumph in the Most Holy Place?

MOST HOLY PLACE: SHEPHERD’S TRIUMPH!

We now approach the very heart of the Sanctuary, the Most Holy Place, a sacred chamber entered only once a year by the High Priest on the Day of Atonement. This represents the culmination of God’s plan of salvation and the final triumph of the Good Shepherd. The thick, beautifully embroidered Veil separated the Holy from the Most Holy Place, symbolizing the body of Christ. The Bible states this explicitly: “By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:20, KJV). For centuries, this veil stood as a barrier, a solemn reminder that sin had separated humanity from God. But at the very moment of Christ’s death, “behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:51, KJV). This was no human act; an unseen, divine hand tore the barrier apart, signifying that the sacrifice of the Good Shepherd had opened a new and living way directly into the presence of God for all of us. Sr. White captures the magnitude of this event: “The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly” (Early Writings, 259). The way was now open. The apostle echoes this truth, “For through him we both have access by one Spirit unto the Father” (Ephesians 2:18, KJV). The torn veil is a silent, powerful testimony that the Shepherd has bridged the chasm between a holy God and sinful humanity. As Sr. White states, “Christ’s death tore away the veil, and opened a new and living way for all” (The Desire of Ages, 757). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Hebrews 10:19, KJV) and “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail” (Revelation 11:19, KJV). Sr. White explains this profound truth: “The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received” (Early Writings, p. 259, 1882). Sr. White powerfully affirms, “Type had met antitype in the death of God’s Son” (The Desire of Ages, p. 757, 1898). But what resides at the center where justice and mercy meet?

ARK AND MERCY SEAT: JUSTICE MERCY KISS!

Inside the Most Holy Place stood a single piece of furniture: the Ark of the Covenant, the very center of the entire Sanctuary system. And upon the Ark rested its cover, the Mercy Seat. This solid gold lid, with two cherubim overshadowing it, was where the High Priest sprinkled the atoning blood on the Day of Atonement. God’s glorious presence, the Shekinah, dwelt in the light above it. Here, God’s perfect, unchangeable Law, the Ten Commandments, rested inside the Ark, while the atoning blood of the substitute rested on the Mercy Seat above it. This is the ultimate picture of our assurance. Our security rests not on our own perfection, but on the fact that God views His righteous standard through the lens of the Shepherd’s sacrifice. It is here that “mercy and truth are met together; righteousness and peace have kissed each other” (Psalm 85:10, KJV). Inside the Ark, along with the Ten Commandments, were the pot of manna, a reminder of God’s perfect provision, and Aaron’s rod that budded, a symbol of Christ’s true, resurrected priesthood, repudiating all counterfeit hirelings. The apostle Paul describes the scene: “And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly” (Hebrews 9:5, KJV). Sr. White explains the profound theology at play: “The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law condemns the sinner to death; 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” (Patriarchs and Prophets, 349). This is the climax of our salvation. Brother Uriah Smith wrote, “Thus the law and the gospel are brought to view in this symbol. The law is the basis of the covenant, and the gospel shows how mercy can be extended to the transgressor of the law” (Daniel and the Revelation, 435). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, KJV) and “But God, who is rich in mercy, for his great love wherewith he loved us” (Ephesians 2:4, KJV). Sr. White explains this profound truth: “The law of God, enshrined within the ark, was the great rule of righteousness and judgment” (Patriarchs and Prophets, p. 349, 1890). Sr. White powerfully affirms, “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” (Patriarchs and Prophets, p. 349, 1890). But how does this reveal a love beyond measure?

LOVE BEYOND MEASURE!

These intricate symbols, these ancient rituals, reveal a love that is meticulous, sacrificial, and relentless in its pursuit of us. It is a love that did not just feel sorrow for our fallen state but designed a comprehensive, step-by-step blueprint for our recovery before the world was even formed. The Father’s love is seen in the very conception of the Sanctuary plan, a system designed to teach fallen humanity the way back to Him. The Son’s love is the crimson thread woven through every part of the service, from the blood on the Altar to the blood on the Mercy Seat. The Bible declares, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). The Sanctuary shows us how He is our propitiation. It is a love that provides daily bread for our journey, light for our path, and a direct line of communication to the throne of grace. It is a love that does not abolish the standard of righteousness but satisfies its every demand on our behalf. This is a love that meets us in our sin, walks with us in our sanctification, and ultimately ushers us, blameless, into eternal glory. Sr. White summarizes this profound concept with breathtaking clarity: “The whole plan of redemption is a manifestation of the love of God to man. The Father’s love is the fountain from which flows the stream of blessing to the world” (Testimonies for the Church, Volume 5, 632). Unity depends on a vital connection with Christ. The Bible further illustrates this with “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV) and “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV). Sr. White explains this profound truth: “The minds of believers were to be directed to the heavenly sanctuary, where Christ had entered to make atonement for His people” (Selected Messages, Book 1, p. 67, 1958). Sr. White powerfully affirms, “God’s wonderful purpose of grace, the mystery of redeeming love, is the theme into which ‘angels desire to look’” (The Desire of Ages, p. 19, 1898). But how must we respond to each provision the Shepherd has made?

RESPONSIBILITY TO GOD!

The Sanctuary service teaches that salvation, while a free gift, is not a passive experience. Our responsibility is to respond to each provision the Shepherd has made. We must, by faith, choose to enter the Gate, acknowledging there is no other way. We must personally come to the Altar, confessing our sin and accepting His sacrifice for us. We have a responsibility to come daily to the Laver for cleansing, to the Table for nourishment from His Word, and to walk in the light of the Candlestick. Our responsibility is to engage with the means of grace He has so lovingly provided. The Bible calls for this active faith: “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, KJV). This “reasonable service” is to live out the truths symbolized in the Sanctuary. It is to cooperate with the Holy Spirit, represented by the oil and the water, in the work of sanctification. It is to send our prayers up with the incense, trusting in the merits of our High Priest. Sr. White encapsulates this duty perfectly: “Our part is to receive the grace of God, to co-operate with the heavenly agencies, to form a character after the divine model” (Our High Calling, 48). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12, KJV) and “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22, KJV). Sr. White explains this profound truth: “Our part is to receive the grace of God, to co-operate with the heavenly agencies, to form a character after the divine model” (Our High Calling, p. 48, 1961). Sr. White powerfully affirms, “We are in the shaking time, the time when everything that can be shaken will be shaken” (Last Day Events, p. 219, 1992). But if we have truly walked this journey, how must it change our view and treatment of others?

RESPONSIBILITY TO NEIGHBOR!

If we have truly walked this journey with the Shepherd, from the court to the Holiest, it must fundamentally change how we view and treat others. Having experienced the boundless mercy offered at the Mercy Seat, how can we withhold mercy from our brother or sister? Having been cleansed at the Laver, how can we point out the specks in our neighbor’s eye? Having been fed by the Bread of Life, how can we refuse to share our substance with the hungry? The Sanctuary journey, if it is real, transforms us from recipients of grace into conduits of grace. We become living sanctuaries, reflecting the character of our High Priest. The apostle Paul commands, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). The light we are to shine is the very light from the Golden Candlestick, the light of Christ’s truth and love. Our lives should be a sweet-smelling savor, like the incense, pointing others toward the Savior. Our responsibility is to become under-shepherds, gently guiding those still wandering outside the fold toward the one true Gate. Sr. White powerfully summarizes this outward-focused duty: “When we have a sense of the pardoning love of God in our hearts, we shall have a deep and tender pity for others who are suffering under the condemnation of sin” (Testimonies for the Church, Volume 4, 56). Unity depends on a vital connection with Christ. The Bible further illustrates this with “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV) and “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV). Sr. White explains this profound truth: “When we have a sense of the pardoning love of God in our hearts, we shall have a deep and tender pity for others” (Testimonies for the Church, Volume 4, p. 56, 1880). Sr. White powerfully affirms, “We are to be channels of light to the world, radiating the light that shines upon us from the face of Jesus Christ” (In Heavenly Places, p. 287, 1967). But as we behold this divine model, what coherent love story emerges?

JOURNEY HOME!

As we stand back and behold this divine model, we see not a collection of confusing rituals, but a beautiful, coherent, and deeply personal love story. It is our story. It is the story of how our Good Shepherd, Jesus Christ, became the Lamb on the Altar, the Priest in the Holy Place, and the triumphant King in the Most Holy Place. He is the Door, the Way, the Truth, and the Life, mapped out for us in gold and linen, in fire and water. For us, this is not just theology; it is our commission. We are called to understand this path so intimately that we can guide others with confidence and love. We can show them the place of justification, the daily walk of sanctification, and the ultimate assurance of glorification, all centered in the person and work of Jesus Christ. Let us, therefore, draw near with a true heart, in full assurance of faith, and let us never cease to invite others to join us on this sacred journey from the wilderness of sin to the very presence of God, safe forever in the Shepherd’s fold. Unity depends on a vital connection with Christ. The Bible further illustrates this with “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters” (Psalm 23:1-2, KJV) and “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” (Revelation 21:3, KJV). Sr. White explains this profound truth: “The sanctuary in heaven is the very center of Christ’s work in behalf of men” (The Great Controversy, p. 488, 1911). Sr. White powerfully affirms, “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” (Patriarchs and Prophets, p. 349, 1890).

“I am the good shepherd: the good shepherd giveth his life for the sheep.” (John 10:11, KJV)

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PEOPLE OF THE BOOK

SANCTUARY: A JOURNEY INTO THE HEART OF GOD

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