Daniel 8:14 Index
"And he said unto me, 'Unto two thousand and three hundred days; then shall the sanctuary be cleansed.'"
Daniel 8:13 ===== Bibliography ===== Daniel 8:15

SABBATH SCHOOL LESSON: (June 6-12, 2020)

"...unto two thousand and three hundred days..."

  • TIME PROPHECY: Prophetic time periods appear frequently in Daniel -- such as the seventy weeks (Daniel 9:24), a time, times, and an half (Daniel 7:25; Daniel 12:7; Revelation 12:14), the 1290 days (Daniel 12:11) and 1335 days (Daniel 12:12), and the 2300 days (Daniel 8:14) -- and there are paralleling time periods in the Revelation -- the five months, forty and two months (Revelation 11:2; 13:5), a thousand two hundred and threescore days (Revelation 11:3; 12:6), three days and an half (Revelation 11:9; Revelation 11:11) -- These are connected, of course, with definite events and activities, and their beginnings or endings are often marked by significant occurrences. These predicted time periods will be referred to as time prophecies, though they are tied inseparably into, and form a part of, the sequence of events depicted in the grand OUTLINE PROPHECIES. They are the inspired measuring lines of prophecy. They constitute the inspired timetable of the centuries. (Froom 32)
  • In Daniel 7, Daniel saw the reign of the fourth beast and the coming up of the Little Horn. He had been shown as the Little Horn came to its end in 1798, that the judgment would start. In Daniel 8 God is repeating and enlarging the picture. The Little Horn represents Pagan and Papal Rome. Pagan Rome destroyed the Temple in Jerusalem in A.D. 70 taking away the "...daily sacrifices..." (Daniel 8:13), and making the sanctuary "desolate." The question is asked, how long will this go on? and the answer is given "...2,300 days..." (Daniel 8:14). The chapter ends without Daniel understanding the vision. In Daniel 9, while Daniel is praying, the angel Gabriel comes again and explains the vision. (KC 100)
  • The time here involved is specific and definite, but in Daniel 8 no date is indicated for its beginning. However, in Daniel 9 such a date is specifically mentioned (Daniel 9:25). This will be shown to be 457 B.C. From this date as a beginning, the 2300 prophetic years (Daniel 7:25), reach to the year A.D. 1844. (4BC 844)
  • There is no information in this chapter concerning the 2300 days, introduced here in Daniel 8:14. It is necessary, therefore, to pass this period of time for the present. Let the reader be assured, however, that we are not left in any uncertainty concerning those days. The declaration respecting them is part of a revelation which is given for the instruction of the people of God, and is to be understood. The 2300 days are mentioned in the midst of a prophecy which the angel Gabriel was commanded to make Daniel understand. Gabriel carried out this instruction, as will be found in the study of Daniel 9. (US 166-167)

"...then shall the sanctuary...."

  • Inasmuch as the 2300 years project us far into the Christian Era, the sanctuary cannot refer to the Temple at Jerusalem, which was destroyed in A.D. 70. The sanctuary of the new covenant is clearly the sanctuary in heaven, "which the Lord pitched, and not man" (Hebrews 8:2; GC 411-417). Of this sanctuary Christ is the high priest (Hebrews 8:1). John foresaw a time when special attention would be directed toward "the temple of God, and the altar, and them that worship therein" (Revelation 11:1). The symbols employed by the revelator are strikingly similar to those employed in Daniel 8:11-13. (4BC 844)
  • There can be no question as to the accuracy of the date 457 B.C., as the beginning of the seventy weeks, for it is established by four events: the decree of Artaxeres (Ezra 7:11-26); the baptism of Christ (Mark 1:10); the crucifixion; and the spread of the gospel among the Gentiles (Acts 8:1-4). History establishes the date 457 B.C., as the seventh year of Artaxerxes by more than twenty eclipses (Genesis 1:14). The four hundred and ninety years can be reckoned backward from the New Testament history, or forward from the decree to restore and build Jerusalem. The angel has given the events during the first four hundred and ninety years of the two thousand three hundred days of Daniel 8:14 (Ezekiel 4:6; Numbers 4:34). Eighteen hundred and ten years remains, 2300 - 490 = 1810. The four hundred and ninety years ended in the year 34 A.D. To this add eighteen hundred and ten years, and we have the year 1844 A.D. Daniel had been shown the events which would mark this year. It was the investigative judgment, and the giving of the message of the first angel of Revelation 14 (Revelation 14:6-7). (SNH 151)
  • This message was given within the memory of many who are still living, and is known as the advent message. About twenty years before the expiration of the prophetic period of the two thousand three hundred days, the attention of some men were called to the study of the prophecies (2 Peter 1:20). Foremost among these students was William Miller, who became thoroughly convinced that the prophetic period of Daniel 8:14 would close in 1844. The expression "unto two thousand and three hundred days then shall the sanctuary be cleansed," was interpreted to mean that at the end of that stated period the earth would be destroyed by fire at the second coming of Christ (Jeremiah 15:16; Revelation 10:1-2). Consequently between 1833 and 1844 the personal coming of the Saviour was preached throughout the world (Revelation 14:6-7). Men were warned according to the wording of the first angel's message of Revelation 14, that the judgment was at hand, and thousands prepared to meet the Lord. (SNH 151-152)
  • When the year 1844 passed, and Christ did not appear (Revelation 10:9), many lost faith in the prophecies; but others, knowing that the word of God abideth sure, were led to search more diligently for the events which did take place at the close of the prophetic period. Further study corroborated the truth of the interpretation of the time, and revealed also the light on the sanctuary question. (SNH 152)
  • For the first time men saw that the "sanctuary" spoken of in Daniel's vision referred to the work in heaven rather than upon the earth. An investigation of the typical service instituted in the wilderness revealed the work of cleansing the sanctuary on the day of atonement. It was seen that that the work of the high priest in the earthly tabernacle was but a figure of the service upon which Christ, the great High Priest, entered in 1844. At that time He entered into the presence of the Ancient of Days, as seen in the vision of Daniel 7, and began the work of the investigative judgment in the heavenly sanctuary, at the end of which work He will appear in the clouds of heaven. William Miller and others who preached the second advent in 1844 were mistaken in the event, but not in the reckoning of the prophetic time of Daniel 8:14. (SNH 152-153)
  • The events which took place between 34 A.D. and 1844 A.D. are described in [Daniel 10 thru Daniel 11] which was given to Daniel four or five years later than the vision of Daniel 9. (Psalm 64:9).... Since Gabriel explained with such care and minuteness the history of the Jews (Daniel 9), and as a nation they were without excuse in the rejection of the Son of God, we may expect that this same angel of prophecy will set the waymarks high and clear (Romans 13:11-12), that men in the last days may know the time of Christ's appearing in judgment, and of His second coming in the clouds of heaven... Let us watch and be ready. (SNH 153)
  • Several views have been held as to what the sanctuary is, such as the earth, the land of Canaan, the church, and the sanctuary in heaven, the "true tabernacle, which the Lord pitched, and not man," which is "in the heavens," and of which the Jewish tabernacle was a type, pattern, or figure. (Hebrews 8:1, 2; 9:23, 24). Which of these conflicting views is correct, must be decided by the Scriptures. Fortunately the testimony is neither meager nor ambiguous. (US 167)
      • The word "sanctuary" occurs in the Old and New Testaments one hundred forty-four times. From the definitions of lexicographers, and its use in the Bible, we learn that it is used to signify a holy or sacred place, a dwelling place for the Most High. If the earth is the sanctuary, it must answer to this definition. But what single characteristic pertaining to this earth will satisfy the meaning of the term? The earth is neither a holy nor a sacred place, nor is it a dwelling place for the Most High. It has no mark of distinction from other worlds, except as being a revolted planet, marred by sin, scarred and withered by the curse of transgression. Moreover, it is nowhere in all the Scriptures called the sanctuary. Only one text can be produced in favor of this view, and that by an unreasonable application: "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious." (Isaiah 60:13). This language undoubtedly refers to the new earth; but even that is not called the sanctuary, but only the "place" of the sanctuary, even as it is called "the place" of the Lord's feet. This is an expression which probably denotes the continual presence of God with His people, as it was revealed to John when it was said, "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). All that can be said of the earth, therefore, is that when renewed it will be the place where the sanctuary of God will be located. It cannot preset any claim to being the sanctuary at the present time, or the sanctuary of Daniel's prophecy. (US 167-168)
      • So far as we may be governed by the definition of the word "Canaan," it can present no better claim than the earth to that distinction. If we inquire where in the Bible it is called the sanctuary, a few texts are brought forward which are supposed by some to furnish the requisite testimony. The first of these is Exodus 15:17. Moses, in his song of triumph and praise to God after the passage of the Red Sea, exclaimed: "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established." Moses here speaks in anticipation. His language is a prediction of what God would do for His people. Let us see how it was accomplished. (US 168)
      • We turn to David, who records as a matter of history what Moses uttered as a matter of prophecy. (Psalm 78:53, 54). The subject of the psalmist is the deliverance of Israel from Egyptian servitude, and their establishment in the Promised Land. He says: "And He [God] led them safely, so that they feared not: but the sea overwhelmed their enemies. And He [God] brought them to the border of His sanctuary, even to this mountain, which His right hand had purchased." The "mountain" here mentioned by David is the same as the "mountain of Thine inheritance"(Exodus 15:17) spoken of by Moses, in which the people were to be planted. This mountain David calls, not the sanctuary, but only the border of the sanctuary. What, then was the sanctuary? Psalm 78:69 informs us: "And he [God] built His sanctuary like high palaces, like the earth which He hath established for ever." The same distinction between the sanctuary and the land is pointed out in the prayer of the good king Jehoshapat: "Art not thou our God, who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying..." (2 Chronicles 20:7, 8)
      • Taken alone, Exodus 15:17 is used by some as an inference that the mountain was the sanctuary; but when we take in connection with the language of David, which is a record of the fulfillment of Moses' prediction, and an inspired commentary upon his language, such an idea cannot be entertained. David plainly says that the mountain was simply the "border" of the sanctuary, and that in that border, or land, the sanctuary was "built" like high palaces, reference being made to the beautiful temple of the Jews, the center and symbol of all their worship. But whoever will read carefully Exodus 15:17 will see that not even an inference is necessary that Moses by the word "sanctuary" means the mountain of inheritance, much less the whole land of Palestine. In the freedom of poetic license, he employs elliptical expressions, and passes rapidly from one idea or object to another. First, the inheritance engages his attention, and he speaks of it; then the fact that the Lord was to dwell there, then the place He was to provide for His dwelling there, namely, the sanctuary which He would cause to be built. David thus associates Mount Zion and Judah together in Psalm 78:68, because Zion was in Judah. (US 169)
      • The three texts, Exodus 15:17; Psalm 78:54, 69, are the ones chiefly relied on to prove that the land of Canaan is the sanctuary. But, singularly enough, the two latter, in plain language, clear away the ambiguity of the first, and thereby disprove the that is based on it. (US 169-171)
      • Respecting the earth or the land of Canaan as being the sanctuary, we offer one thought more. If either constitutes the sanctuary, it should not only be somewhere described as such, but the same idea should be carried through to the end, and the purification of the earth or of Palestine should be called the cleansing of the sanctuary. The earth is indeed defiled, and it is to be purified by fire; but fire, as we shall see, is not the agent which is used in the cleansing of the sanctuary. This purification of the earth, or any part of it, is nowhere in the Bible called the cleansing of the sanctuary. (US 171)
      • The solitary text adduced to support the idea that the church is the sanctuary is Psalm 114:1, 2: "When Israel went out of Egypt, the house of Jacob from a people of strange language; Judah was his sanctuary, and Israel his dominion." If we take this text in its most literal sense, it would prove that the sanctuary was confined to one of the twelve tribes. This would mean that a part of the church only, not the whole, constitutes the sanctuary. Why Judah is called the sanctuary in the text quoted, need not be a matter of perplexity when we remember that God chose Jerusalem, which was in Judah, as the place of His sanctuary. "But chose the tribe of Judah, the mount Zion which he loved. And he built his sanctuary like high palaces, like the earth which he hath established for ever." Psalm 78:68, 69. This clearly shows the connection which existed between Judah and the sanctuary. That tribe itself was not the sanctuary, but it is once spoken of as such when Israel came forth from Egypt, because God purposed that in the midst of the territory of that tribe His sanctuary should be located. (US 171)
      • If it could be shown that the church is anywhere called the sanctuary, it would be of no consequence to our present purpose, which is to determine what constitutes the sanctuary of Daniel 8:13, 14; for the church is there spoken of as something distinct: "to give both the sanctuary and the host to be trodden under foot" (Daniel 8:13). That by the term "host" the people of God is here meant, none will dispute; the sanctuary is therefore something different from the church. (US 172-173)
      • There now remains but one claim to be examined, namely, that the sanctuary mentioned in the text is identical with the one in Hebrews 8:1, 2, which is called the "true Tabernacle, which the Lord pitched, and not man," to which is expressly given the name of "the sanctuary," and which is located in "the heavens." Of this sanctuary there existed in ancient times a pattern, type, or figure, first in the tabernacle built by Moses, and afterward in the temple at Jerusalem. (US 172)
      • Let us put ourselves in the place of Daniel, and view the subject from his standpoint. What would he understand by the term "sanctuary"? At the mention of the word, his mind would inevitably turn to the sanctuary of his people; and certainly he well knew where that was. His mind did turn to Jerusalem, the city of his fathers, which was then in ruins, and to their "beautiful house," which, as Isaiah laments, was burned with fire. (Isaiah 64:11). Accordingly, with his face turned toward the place of their once-venerated temple, as was his custom, Daniel prayed God to cause His face to shine upon His sanctuary, which was at that time desolate. By the word "sanctuary" he evidently understood the temple at Jerusalem. (US 172)
      • On this point, the Scriptures bears testimony which is most explicit: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." (Hebrews 9:1). What was the sanctuary of the first covenant? The answer follows: "For there was a tabernacle made; the first, where in 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, where in 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; of which we can not now speak particularly." (Hebrews 9:2-5). (US 172-173)
      • There is no mistaking what is described here. It is the tabernacle erected by Moses according to the direction of the Lord (which afterward merged into the temple at Jerusalem), with a holy and a most holy place, and various articles of service. A full description of this building, as well as the sacred articles of furniture and their uses, will be found in Exodus 25 and onward. (Sanctuary). If the reader is not familiar with this subject, he is urged to turn and read the description of this building. Plainly, this was the sanctuary of the first covenant, and we wish the the reader carefully to mark the logical value of this declaration. By telling us what constituted the sanctuary, the book of Hebrews sets us on the right track of inquiry. It gives us a basis on which to work. We have before us a distinct and plainly defined object, minutely described by Moses, and declared in Hebrews to be the sanctuary during the time of the first covenant, which reached to the days of Christ. (US 173)
      • ...the language in Hebrews has greater significance even than this. It annihilates the claims put forth that the earth, the land of Canaan, or the church, is the sanctuary. The arguments which would prove any of these to be the sanctuary at any time, would prove it to be such under ancient Israel. If Canaan was at any time the sanctuary, it was such when Israel was planted in it. If the church was ever the sanctuary, it was such when Israel was led forth from Egypt. If the earth was ever the sanctuary, it was such during the same period. But was any of these the sanctuary during that time? The answer must be negative, for the writers of the books of Exodus and Hebrews tell us in detail that not the earth, not Canaan, not the church, but the tabernacle built by Moses, replaced by the temple later, constituted the sanctuary of Old Testament times. (US 173)
      • This building answers in every respect to the definition of the term, and to the use for which the sanctuary was designed. It was the earthly dwelling place of God. "Let them make Me a sanctuary," said He to Moses, "that I may dwell among them." Exodus 25:8. In this tabernacle, which they erected according to His instructions, He manifested His presence. It was a holy, or sacred place - "the holy sanctuary." Leviticus 16:33. In the word of God it is repeatedly called the sanctuary. Of the more than one hundred thirty instances in which the word is used in the Old Testament, it refers in almost every case to this building. (US 174)
      • The tabernacle was at first constructed in such a manner as to be adapted to the conditions under which the children of Israel lived at the time. They were entering upon their forty years' wandering in the wilderness when this building was set up in their midst as the habitation of God and the center of their religious worship. Journeying was a necessity, and the tabernacle had to be moved from place to place. This was made possible because the sides were composed of upright boards, and the covering consisted of curtains of linen and dyed skins. Therefore, it cold be readily taken down, conveniently transported, and easily erected at each successive stage of their journey. After Israel entered the Promised Land, this temporary structure gave place in time to the magnificent temple of Solomon. In this more permanent form the sanctuary existed, except during the time it lay in ruins in Daniel's day, until its final destruction by the Romans, A.D. 70. (US 174)
      • This is the only sanctuary connected with the earth concerning which the Bible gives us any instruction or history any record. But is there nowhere any other? This one was the sanctuary of the first covenant, and with that covenant it came to an end. Is there no sanctuary which pertains to the second, or new, covenant? There must be, otherwise the analogy would be lacking between these covenants. In such a case the first covenant would have a system of worship, which, though minutely described, would be unintelligible, and the second covenant would have a system of worship which would be indefinite and obscure. The writer of Hebrews virtually asserts that the new covenant, in force since the death of Christ, the testator, has a sanctuary; for when, in contrasting the two covenants, as he does in Hebrews 9:1, he says that the first covenant "had also ordinances of divine service, and a worldly sanctuary." This is the same as saying that the new covenant has likewise its services and its sanctuary. Furthermore Daniel 14:8 speaks of the worldly sanctuary as the first tabernacle. If that was the first, there must be a second; and as the first tabernacle existed as long as the first covenant was in force, when that covenant came to an end, the second tabernacle must have taken the place of the first, and must be the sanctuary of the new covenant. There can be no evading this conclusion. (US 174-175)
      • Where, then, shall we look for the sanctuary of the new covenant? The use of the word "also" (Hebrews 9:1) intimates that this sanctuary had been spoken of before. We turn back to the beginning of Hebrews 8:1, 2 and find a summing up of the foregoing arguments as follows: "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." Can there be any doubt that we have in this text the sanctuary of the new covenant? A plain allusion is here made to the sanctuary of the first covenant. That was pitched by man, erected by Moses; but this was pitched by the Lord, not by man. That was the place where the earthly priests performed their ministry; but this is the place where Christ, the High Priest of the new covenant, performs His ministry. That was on earth; this is in heaven. That was therefore very properly called a "worldly sanctuary;" this is a "heavenly" one. (US 175)
      • This view is further sustained by the fact that the sanctuary built by Moses was not an original structure, but was built after a pattern. The great original existed somewhere else, and what Moses constructed was but a type, or model. Note the directions the Lord gave him on this point "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. "And look that thou make them after their pattern, which was shewed thee in the mount." Exodus 25:40. (Exodus 26:30; 27:8; Acts 7:44) (US 175-176)
      • Now of what was the earthly sanctuary a type, or figure? - Of the sanctuary of the new covenant, the "the true tabernacle, which the Lord pitched, and not man." (Hebrews 8:2). The relation which the first covenant sustains to the second is that of type to antitype. Its sacrifices were types of the great sacrifice of the new covenant. its priests were types of our Lord in His more perfect priesthood. Their ministry was performed unto the example and shadow of the ministry of our High Priest above. The sanctuary where they ministered was a type, a figure, of the true sanctuary in heaven, where our Lord performs His ministry. (US 176)
      • All these facts are plainly stated in Hebrews. "For if he [Christ] were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount." (Hebrews 8:4, 5). This testimony shows that the ministry of the earthly priests was a shadow of Christ's priesthood. The evidence is the direction which God gave to Moses to make the tabernacle according to the pattern showed him in the mount. This clearly identifies the pattern showed to Moses with the sanctuary, or true tabernacle, in heaven, where our Lord ministers, as mentioned in Hebrews 8:2. (US 176)
      • The Scripture further says: "The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present..." (Hebrews 9:8, 9). While the first tabernacle stood, and the first covenant was in force, the ministration of the more perfect tabernacle was not, of course, carried forward. But when Christ came, a high priest of good things to come, when the first tabernacle had served its purpose and the first covenant had ceased, then Christ, raised to the throne of the Majesty in the heavens as a minister of the true sanctuary, entered by His own blood (Hebrews 9:12) "into the holy place," that is, the heavenly sanctuary. (US 176-177)
      • Therefore, the first tabernacle was a figure for the time then present. If any further testimony is needed, the writer of Hebrews speaks in Hebrews 9:23 of the earthly tabernacle, with its apartments and instruments, as "patterns" of things in the heavens; and in Hebrews 9:24, he calls the holy places made with hands, that is, the earthly tabernacles and temples of ancient Israel, "figures" of the true, that is, of the tabernacle in heaven. (US 177)
      • This view is still further corroborated by the testimony of John. Among the things which he was permitted to behold in heaven were seven lamps of fire burning before the throne (Revelation 4:5), an altar of incense, and a golden censer (Revelation 8:3), and the ark of God's testament (Revelation 11:19). All of this was seen in connection with a "temple" in heaven. (Revelation 11:19 and Revelation 15:8). These objects every Bible reader must at once recognize as the furniture of the sanctuary. They owed their existence to the sanctuary, and were confined to it, to be employed in the ministration connected therewith. Even as they would not have existed without the sanctuary, so wherever we find them, we may know that there is the sanctuary. Hence the fact that John saw these things in heaven after the ascension of Christ, is proof that there is a sanctuary in heaven, and that he was permitted to behold it. (US 177-178)
      • However reluctant a person may have been to acknowledge that there is a sanctuary in heaven, the testimony that has been presented is certainly sufficient to prove this fact. The Bible says that the tabernacle of Moses was the sanctuary of the first covenant. Moses says that God showed him in the mount a pattern, according to which he was to make this tabernacle. The book of Hebrews testifies again that Moses did make it according to the pattern, and that the pattern was the true tabernacle in heaven, which the Lord pitched, and not man; and that of this heavenly sanctuary the tabernacle erected with hands was a true figure,or representation. Finally, to corroborate the statement of the Scriptures that this sanctuary is in heaven, John bears testimony as an eyewitness that he beheld it there. What further testimony could be required? (US 178)
      • As far as the question of what constitutes the sanctuary is concerned, we now have the sanctuary before us in one harmonious whole. The sanctuary of the Bible - mark it well - consists, first, of the typical tabernacle established by the Hebrews in the exodus from Egypt, which was the sanctuary of the first covenant. Secondly, it consists of the true tabernacle in heaven, of which the former was a type, or figure, which is the sanctuary of the new covenant. These are inseparably related as type and antitype. From the antitype we go back to the type, and from the type we are carried forward naturally and inevitably to the antitype. Thus we see how a sanctuary service has been provided from the Exodus to the end of probation. (US 178-179)
      • We have said that Daniel would at once understand by the word "sanctuary" the sanctuary of his people at Jerusalem; so would anyone at the time of its existence. But does the declaration of Daniel 8:14 have reference to that sanctuary? That depends upon the time to which it applies. All the declarations respecting the sanctuary which apply during the time of ancient Israel, have respect of course to the sanctuary of that time. All those declarations which apply under the Christian Era must have reference to the sanctuary of that era. If the we00 days, at the termination which the sanctuary is to be cleansed, ended before Christ, the sanctuary to be cleansed was the sanctuary of that time. If they reach over into the Christian Era, the sanctuary to which reference is made is the sanctuary of this era - the new-covenant sanctuary in heaven. This is a point which can be determined only by a further argument on the 2300 days. This will be found in remarks on Daniel 9:24, where the subject of time is resumed and explained.(US 179)

"...be cleansed."

  • As an aid to determining what event in connection with the heavenly sanctuary is here referred to, it is helpful to examine the services of the earthly sanctuary, for the priests in the earthly sanctuary served "unto the example and shadow of heavenly things" (Hebrews 8:5). The services in the wilderness tabernacle and in the Temple consisted of two main divisions, the daily and the yearly. Christ's daily ministration as our high priest was typified in the daily services. The annual Day of Atonement typified a work that Christ would undertake at the close of the age. (Leviticus 16; GC 418-432). The prophecy of Daniel 8:14 announces the time for the beginning of this special work. The cleansing of the heavenly sanctuary comprehends the entire work of final judgment, beginning with the investigative phase and ending with the executive phase, which results in the permanent eradication of sin from the universe. (4BC 844-845)
  • A significant feature of the final judgment is the vindication of God's character before all the intelligences of the universe. The false charges that Satan has lodged against the government of God must be demonstrated as utterly groundless. God must be shown to have been entirely fair in the selection of certain individuals to make up His future kingdom, and in the barring of others from entrance there. The final acts of God will evoke from men the confessions, "Just and true are they ways" (Revelation 15:3), "Thou art righteous, O Lord" (Revelation 16:5), and, "True and righteous are thy judgments" (Revelation 16:7). Satan himself will be led to acknowledge God's justice (GC 670-671). (4BC 845)
  • Connected with the 2300 days is another subject of equal importance which now presents itself for consideration, namely, the sanctuary. With this is connected the subject of its cleansing. An examination of this matter will reveal the importance of having an understanding of the beginning and the end of the 2300 days, that we may know when the great event called "cleansing of the sanctuary" is to take place. All the inhabitant of the earth, as well appear in due time, have a personal interest in that solemn work. (US 167)
  • What we have thus far said respecting the sanctuary has been only incidental to the main question in the prophecy. That question has respect to is cleansing. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." But it was necessary first to determine what constituted the sanctuary, before we cold understandingly examine the question of its cleansing. For this we are now prepared. (US 179)
  • After learning what constitutes the sanctuary, the question of its cleansing and how it it accomplished, is soon decided. It has been noticed that whatever constitutes the sanctuary of the Bible must have some service connected with it which is called its cleansing. There is such a service connected with the institution which we have shown to be the sanctuary, and which, in reference to both the earthly building and the heavenly temple, is called its cleansing. (US 179)
  • ...The book of Hebrews plainly affirms the cleansing of both the earthly and the heavenly sanctuary: "And almost all things are by the law purged with blood; and without shedding of blood is no remission.  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." (Hebrews 9:22, 23). In the light of foregoing arguments, this may be paraphrased thus: "It was therefore necessary that the tabernacle erected by Moses, with its sacred vessels, which were patterns of the true sanctuary in heaven, should be cleansed with the blood of calves and goats; but the heavenly things themselves, the sanctuary of the Christian Era, the true tabernacle, which the Lord pitched, and not man, must be cleansed with better sacrifices, even with the blood of Christ." (US 180)
  • We now inquire, What is the nature of this cleansing, and how is it to be done? According to the language just quoted, it is accomplished by means of blood. The cleansing is not, therefore, a cleansing from physical uncleanness or impurity, for blood is not the agent used in such a work. This consideration should satisfy the objector's mind in regard to the cleansing of the heavenly things. The fact that heavenly things are to be cleansed, does not prove that there is any physical impurity in heaven, for that is not the kind of cleansing referred to in the Scriptures. The reason assigned why this cleansing is performed with blood, is that without the shedding of blood there is no remission, of sin. (US 180)
    • Remission of sin, then, and the putting away of sin, is the work to be done. The cleansing, therefore, is not physical cleansing, but cleansing from sin. But how did sin come to be connected with the sanctuary, either the earthly or the heavenly, that it should need to be cleansed? This question is answered by the ministration connected with the type, to which we now turn. (US 180)
    • The closing chapters of Exodus give us an account of the construction of the earthly sanctuary, and the arrangement of the service connected therewith. Leviticus opens with an account of the ministration which was there to be performed. All that it is our purpose to notice here is one particular branch of the service. The person who had committed sin brought his offering, a live animal, to the door of the tabernacle. Upon the head of this victim he placed his hand for a moment, and, as we may reasonably infer, confessed over it his sin. By this expressive act he signified that he had sinned, and was worthy of death, but that in his stead he consecrated his victim, and transferred his guild to it. With his own hand (and what must have been his emotions!) he then took the life of the animal. The law demanded the life of the transgressor for his disobedience. The life is in the blood. (Leviticus 17:11, 14). Hence without the shedding of blood, there is no remission; but with the shedding of blood remission is possible, for the demand of life by the law is thus satisfied. The blood of the victim, representative of a forfeited life, and the vehicle of its guilt, was then taken by the priest and ministered before the Lord. (US 181)
    • By his confession, by the slaying of the victim, and by the ministry of the priest, the sin of the individual was transferred from himself to the sanctuary. Victim after victim was thus offered by the people. Day by day the work went forward, and thus the sanctuary became the receptacle of the sins of the congregation. But this was not the final disposition of these sins. The accumulated guilt was removed by a special service for the cleansing of the sanctuary. This service, in the type, occupied one day in the year, the tenth day of the seventh month, which was called the Day of atonement. On this day, while all Israel refrained from work and afflicted their souls, the priest brought two goats, and presented them before the Lord at the door of the tabernacle. On these goats he cast lots, one lot for the Lord, and the other lot for the scapegoat. The one upon which the Lord's lot fell was then slain, and his blood carried by the priest into the most holy place of the sanctuary, and sprinkled upon the mercy seat. This was the only day on which he was permitted to enter that apartment. Coming forth, he was then to "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 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." (Leviticus 16:21). He was then to send the goat away by the hand of a fit man into a land not inhabited, a land of separation, or forgetfulness, the goat never again to appear in the camp of Israel, and the sins of the people to be remembered against them no more. (US 181-183)
    • This service was for the purpose of cleansing the people from their sins, and also for cleansing the sanctuary, its furniture, and its sacred vessels from the sins of the people. (Leviticus 16:16, 30, 33). By this process, sin was entirely removed. Of course this was only in figure, for all that work was typical. (US 183)
    • The reader to whom these views are new will perhaps be ready here to inquire with some astonishment, 'What could this strange work possibly be designed to typify, and what was it designed to prefigure in our day?' We answer, 'A similar work in the ministration of Christ, as the Scriptures clearly teach.' After the statement in Hebrews 8:2 that Christ is the minister of the true tabernacle, the sanctuary in heaven, it is declared in Hebrews 8:5 that the priests on earth served "unto the example and shadow of heavenly things." In other words, the work of the earthly priests was a shadow, a type of the ministration of Christ above. (US 183)
    • These typical priests ministered in both apartments of the heavenly temple. That temple in heaven has two apartments, or it was not correctly represented by the earthly sanctuary. Our Lord officiates in both apartments, or the service of he priest on earth was not a correct shadow of His work. It is stated plainly in Hebrews 9:21-24 that both the tabernacle and the vessels in the ministry were "patterns of things in the heavens." Therefore the service performed by Christ in the heavenly temple corresponds to that performed by the priests in both apartments of the earthly building. But the work in the second apartment, or most holy place, was a special work to close the yearly round of service and cleanse the sanctuary. Hence Christ's ministration in the second apartment of the heavenly sanctuary must be a work of like nature, and constitutes the close of His work as our great High Priest, and the cleansing of that sanctuary. (US 183-184)
    • As through the typical sacrifices of old the sins of the people were transferred in figure by the priests to the earthly sanctuary, where those priests ministered; so ever since Christ ascended to be our intercessor in the presence of His Father, the sins of all those who sincerely seek pardon through Him are transferred in fact to the heavenly sanctuary, where He ministers. Whether Christ ministers for us in the heavenly holy places with His own blood literally, or only by virtue of its merits, we need not stop to inquire. Suffice it to say that His blood has been shed, and through that blood remission of sins is obtained in fact, which was obtained only in figure through the blood of the calves and goats of the former ministration. But those typical sacrifices had real virtue in the respect that they signified faith in a real sacrifice to come. Thus those who employed them have an equal interest in the work of Christ with those who in or era come to Him by faith through the ordinances of the gospel. (US 184)
    • The continual transfer of sins to the heavenly sanctuary makes its cleansing necessary on the same ground that a like work was required in the earthly sanctuary. An important distinction between the two ministrations must here be noticed. In the earthly tabernacle, a complete round of service was accomplished every year. On every day of the year except one, the ministration went forward in the first apartment. One day's work in the most holy completed the yearly round. The work then began again in the holy place, and went forward until another Day of Atonement completed the year's work. And so on, year by year. A succession of priests performed this round of service in the earthly sanctuary. But our divine Lord "ever liveth to make intercession" for us. (Hebrews 7:25). Hence the work of the heavenly sanctuary, instead of being a yearly work, is performed once for all. Instead of being repeated year by year, one grand cycle is allotted to it, in which it is carried forward and finished forever. (US 184-185)
    • One year's round of service in the earthly sanctuary represented the entire work of the sanctuary above. In the type, the cleansing of the sanctuary was the brief closing work of the year's service. In the antitype, the cleansing of the sanctuary must be the closing work of Christ, our great High Priest, in the tabernacle in heaven. In the type, to cleanse the sanctuary, the high priest entered into the most holy place to minister in the presence of God before the ark of His testament. In the antitype, when the time comes for the cleansing of the true sanctuary, our High Priest, in like manner, enters into the most holy place once for all to make a final end of His intercessory work in behalf of mankind. (US 185)
    • Reader, do you now see the importance of this subject? Do you begin to perceive what an object of interest for all the world is the sanctuary of God? Do you see that the whole plan of salvation centers here, and that when it is done, probation is ended, and the cases of the saved and lost are eternally decided? Do you see that the cleansing of the sanctuary is brief and [a] special work by which the great plan of salvation is forever finished? Do you see that if it can be ascertained when the work of cleansing begins we shall know when salvation's last mighty hour has come, when that most solemn announcement of the prophetic word is due to the world - "Fear God, and give glory to him; for the hour of his judgment is come"? (Revelation 14:7). This is exactly what the prophecy is designed to show; it is to make known the commencement of this momentous work. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." The heavenly sanctuary is the one in which the decision of all cases is to be rendered. The progress of the work there should be the special concern of mankind. If people understood the bearing of these subjects on their eternal interests, they would give them their most careful and prayerful study. (US 185-187)