The Sanctuary Illustrated

This presentation was originally a flip chart. The text which I have added is a transcription from a cassette tape from the
original author. It was made in the 1960s. The prophetic line-up was what was happening then. I do not know how this line-up
will occur, when these things happen according to God’s timetable. There is a companion file: The Sanctuary Illustrated Text.pdf
to use with this pdf.
God's Purpose For the Human Soul
[A poem and prayer by the author of the website
www.awakeandsing.com] Rom 8:7. No longer 'twas natural, nor could he find how,
As Christmas time is drawing nigh, Rom 1,2. To seek his Maker, and at Love's law bow.
I thought to myself how nice it would be, Ps. 51:5. But instead a law of sin and strife,
To share some thoughts from the Most High, Jer. 17:9 Became his only way of life.
Which He has been pleased to give to me.
And man would have been forever lost,
Man in the garden, a temple fit, Gen 3:15. Had not One stepped in to pay the cost.
Gen 1, 2. Could speak to God face to face. SR p. 43. A Seed of Enmity to place,
His law in Adam's subconscious was writ, To give Himself to man by grace.
Ex 25:21. As the same in the ark He did place.
Eph 3:11. To fulfill the eternal purpose of God,
For man it was natural to do God's will, His Tabernacle was spread
As natural as to do his own. Jn 1:14. The Word was made flesh, among us abode
Gen 3. But another stepped in, a serpent vile, Col 1:27 That in Man His glory might again be read.
And in man he set up his throne.
 Table of shewbread Daily He fed on the Word of Love,
Ed. p.36. In Him was fulfilled the symbol of,
Candlestick The Spirit was His friend.
Old Israel's temple glorious.
Altar of incense And prayer like incense rose above,
Gen. 3:15 In Him, the serpent bruised by love,
As hours with God He did spend.
As man He was victorious.

The laver Then, in the courtyard, He was baptized,

Phil 2:5-8. He left the Most Holy at His Father's side,
Repenting not His sin but mine.
DA p. 49, 117. Clothed matchless power divine,
Calvary And, on the altar, the plan realized,
Heb 3:14-18. With Mary's weak will, mind and frame,
COL p. 307. Man wed in Him to the divine.
EW p. 152. Your fallen nature and mine.

Now He comes without the gate,

He came to us as a little babe,
And takes me by the hand,
Luke 2:52 From Joseph learned to work with wood.
Acts 14:27. Through faith which is the only door,
While from His Father, He learned to make,
COL p. 112. With repentance joined by a band.
Heb 5:8 A human character, perfect and good.
 And every day more fully realize,
As soon as into the courtyard I step,
Eph 2:9. It is only His mercy which justifies.
Rev 19:8. By white linen I am surrounded.
2T p. 505. That as these steps each day I trace,
1SM p. 394, 395. In Him, I then am all complete,
On His promise alone my faith I'll place.
7BC p. 933. By His grace which to me has abounded.

But He has for me one grand step more,

But to the altar He next me leads,
Dan 8:14. And in eighteen hundred and forty-four.
Rom 6:6. My self to be crucified.
Rev 10:7. He entered then the Most Holy Place,
RH Mar. 9, 1889 It is only by helpless dependence on Him,
Lev 16:30. To complete in me His work of grace.
That this step may be realized.

Joel 2:12-17. And I must follow Him by faith,

Titus 3:5. Then to the laver I'll follow Him,
Zeph 2:1-3. Afflict my soul, repent so deep,
My sins to be washed away.
Jer 17:1. Of that internal law of sin,
Rev 8:3. I’ll eat the Bread, bask in Spirit's light,
Rev 3:19. Which ever has caused my Lord to weep.
1SM p.344. My prayers combined with His merits each day.
Isa 4:2-4. That He may once again within,
Mal 3:1-3. My heart forever cleansed from sin.
5T p. 472-476 His law, His glory, forever place,
1T p. 179-183. On my heart's ark, amazing grace!

Rev 3:17. Oh friend, I plead that you may see,

Lev 16:29, 23:29, And join me in my soul's affliction
Heb 10:19-23. That we might boldly enter in,
Heb 6:6. To forever end His crucifixion.
DA p. 300
The Psalmist said: "Thy way O God is in the sanctuary." Psalms
77:13. The sanctuary makes plain the great truths of the Bible.
In Evangelism page 221, the Spirit of Prophecy says, this, that
the correct understanding of the ministration in the heavenly
sanctuary is the foundation of our faith. I will now explain the
important features of present truth by using this flip chart
called, The Sanctuary Illustrated. It has 14 illustrations. The first
three pages are introductory. Let us look at the cover picture.

This is a drawing of the ancient day of atonement. You will see

the high priest before the tabernacle about to enter into the
presence of God. The priests, his assistants, are gathered in the
outer court. The Congregation of Israel is about the enclosure.
On the 10th day of the Jewish seventh month, a trumpet called
a ram's horn was blown, calling the people to the sanctuary. It
was a day of fasting and cessation of work. All were required to
afflict their souls, and in the most solemn manner, humble
themselves before God. With prayer and fasting and deep
searching of heart, in order that they be not cut off from among
God's people.
We live today on the great antitypical day of atonement. This
picture showing the congregation of Israel gathered at the
sanctuary illustrates what God now requires of His people. But
it is clear from inspiration that we have not fulfilled the
conditions of the great antitypical day of atonement. The last
church, in the Christian dispensation, is called Laodicea.
Laodicea means judging of the people. It is a message written
to a people who live in the hour of God’s judgment. They
should be gathered to heavenly sanctuary by faith with great
affliction of soul, and searching of heart, with the repentance of
the ages. But Jesus looks down from the Most Holy Place of the
heavenly sanctuary, and he says, to his people, “Thou sayest I
am rich and increased with goods and have of nothing.“ This,
above everything, has delayed the finishing of God's work.
Jesus, the High Priest, is waiting until his people do their part by
cooperating with Him in His solemn work of cleansing the
sanctuary from the sins of the people, and thus God sends an
awakening message to His people. Awakening, which has now
come to the church in all parts of the world. This awakening
message is a fulfillment of prophecy. It is found in Joel Chapter
two, reading from verse 15. Notice the language of this
Scripture is reminiscent of the ancient day of Atonement. Blow
the trumpet in Zion, sanctify a fast, call a solemn assembly,
gather the people, sanctify the congregation, assemble the
elders, gather the children, and those that suck the breasts. Let
the bridegroom go forth of his chamber and the bride out of a
closet. Let the priest, the ministers of the Lord, weep between
the porch and the altar.
Thus, God calls his church to awake to gather to the heavenly
sanctuary by faith. In Volume One, pages, 179 to 183. The Spirit
of Prophecy gives a wonderful commentary on Joel chapter
two. In Holy Vision, the prophet of the remnant saw God's
people entering into this work called for in the second chapter
of Joel. She says, “Some I saw with strong faith and agonizing
cries were pleading with God. Their countenances were pale
and marked with deep anxiety, expressive of their internal
struggle, firmness and great earnestness, was expressed in their
countenances, while large drops of perspiration fell from their
foreheads.”
“Some I saw did not participate in this work of agonizing and
pleading. They seemed indifferent and callous. Yes. Just like the
picture before us, you'll see some people there humbling
themselves before God. Others seem to be careless and
indifferent. In vision, Sister White lost sight of this class. The
angels of God left them. But she saw the company, who were
following Jesus by faith, continue their agonizing cries until they
obtained the victory.
Returning to Joel two. What does God promise these people
who gather at the sanctuary in the presence of the judgment in
this solemn assembly--the promise of the Spirit in latter rain
power. Verse 28 of Joel two says, “And it shall come to pass
afterward that I will pour out my Spirit upon all flesh.” And so
in this chapter in Volume One, Sister White describes the
outpouring of the latter rain which will come upon those who
heed the straight testimony and gather to the heavenly
sanctuary by faith.
And so this cover picture focuses the Awakening message to
God's church today, we are called to fulfill the conditions of the
ancient day of atonement. To gather by faith to the judgment
going on in the heavenly sanctuary. And then God will bless his
people who do this work with the outpouring of the latter rain.
On page two, we have this statement from Habakkuk, "Write
the vision and make it plain upon tables that he might run that
readeth it.“ And it is the purpose of this flip chart to make the
present truth clear by using God's illustration, the Sanctuary.

Page three shows that the ancient sanctuary was a shadow of

the cross, a shadow of the gospel. Even as Paul says in Hebrews
10:1, “A shadow of good things to come.” You will notice that
the furniture in the tabernacle was arranged in the pattern of a
cross, while the earthly sanctuary was a shadow of the cross.
Great controversy, page 489, says that the heavenly sanctuary is
the reflection of the light from the cross of Calvary. Now, there
are three ways that we should study the great truth of the
sanctuary. Historically, Christologically, and experimentally, the
diagrams on pages four and five set forth the truth of the
sanctuary, historically. Notice the statement along the top of
page 4, “Light from the sanctuary illuminated the past, the
present, and the future,” The Great Controversy page 423.

The ancient tabernacle was a type of the entire gospel

dispensation. And if we are to understand the past and the
present and the future, we may do so in the light that proceeds
from the sanctuary. According to the great time prophecies of
Daniel eight and nine, Jesus died upon the cross of Calvary in 31
A.D., in the midst of that prophetic week of Daniel 9.
And so you notice in your diagram, the cross is drawn directly
beneath the altar of burnt offering because it was the antitype
of the sacrifice of the Lamb upon the altar. After His death upon
the cross of Calvary, Christ began his mediation in the heavenly
sanctuary, in the first apartment. And so from the cross until
1844, as our diagram shows, we have the antitype of the daily
ministration.
In other words, Jesus was carrying forward in heaven that work
typified by the daily ministration of the priest in the ancient
tabernacle service. According to Daniel 8:14, in 1844, Jesus
entered the Most Holy Place to carry forward that work, which
is the antitype of the high priest’s work in the yearly
ministration, and thus the gospel dispensation is divided
between the antitype of the daily and the antitype of the yearly
of the ancient Jewish service.
After Jesus finishes His work in the second apartment of the
Heavenly Sanctuary, then He will return for his people. The
second time without sin unto salvation. Now let us turn the
page five and we shall look at the order of last day events in
greater detail.

In 1798 began the time of the end. According to Daniel 12:4. It

was then that the time prophecies that relate to the time of the
end were unsealed, Revelation Chapter 10. The Advent
movement arose in America. At the same time, the two-horned
beast, called the false prophet, was arising in America. Now you
will notice in this diagram on page five, there is a black line
through the center of the page. Now, above the line we have
illustrated the history of the Advent movement. Below the line.
We have illustrated the history of the false prophet from its rise,
its progress, and its final fall.
Now, notice, after 1798 in the United States, there arose the
Advent movement. At the same time, after 1798, in the United
States, there arose the two-horned beast, called the false
prophet. In the year 1844, the third Angel's message began, at
the same time as the judgment of the professed righteous then
began in the heavenly sanctuary. The Advent movement was
formed, the remnant which keep the commandments of God
and have the spirit of prophecy. Now corresponding to this, in
the same year, 1844, the Protestant bodies, because of their
rejection of the Advent message, experienced a moral fall and
became Babylon, according to the second Angels message,
Revelation 14:8. Since 1844, as the diagram shows, God's
people have entered that period, and that condition, known as
the Laodicean condition, as we have seen depicted by our
cover, God has sent an awakening so his people, calling them to
the sanctuary in great repentance and affliction of soul that
they might be ready for the outpouring of the latter rain.
Now, the straight testimony of the Awakening message to God's
church is not received by all as the servant of the Lord says, “Do
you hope to see the whole church revived? That time will never
be." While some respond to the Awakening message, there is,
also, a large class in the church who rise up against it. And as it
says in Volume One, page 180 and 81, the opposition to God's
message to Laodicea causes a shaking among God's people.
And so you'll notice on our diagram, bringing us down to the
time of the 1950s and particularly to the 1960s, there is an
awakening message in the church. The opposition to which
causes a shaking to develop and to rise. The shaking has not yet
reached its climax. You will notice and will not reach its climax
until the great crises of the National Sunday Law. . Let us now
look below the line. In this great decade of destiny, while the
shaking is developing in the Church of God, what is going on in
the religious world, and particularly what is happening in the
United States of America, the great land of prophecy?
As it says, on the chart, the Protestants of the United States give
the hand of fellowship to spiritualism, which is currently
manifesting itself through Pentecostalism and Romanism. Yes,
the Protestant bodies have embraced Pentecostalism, which is
sweeping millions into its fold today. And, also, Protestantism is
extending its hand of fellowship to the Roman church. False
revivals are sweeping the church, but also America today is in
deep distress. Calamities, lawlessness, riots, civil strife is
bringing trouble upon the nation. . Now, all this is described in a
great chapter in the book, Great Controversy, a chapter called
The Impending Conflict. See Pages 580-592. Now the
prophecies of Revelation, and the clarifying light of the Spirit of
Prophecy show us what will be the outcome of these false
revivals, and the current distress of lawlessness disorder in the
United States.
In this chapter, the impending conflict, found in Great
Controversy, Sister White shows that the Sunday law will be
introduced, connected with a great agitation to restore the
nation to law and order, and that those who present the claims
of the fourth commandment will be charged with being
troublers of the people, encouraging lawlessness and disorder.
It will be declared that men are offending God by the violation
of the Sunday sabbath, that the calamities which are sweeping
the nation, will not cease until Sunday shall be strictly enforced.
So it says on page 592, “In free America, the rulers and
legislators will yield to the popular demand for a law enforcing
Sunday observance.” Now, you notice on the chart, National
Sun Law, it begins in the United States, and then, of course,
every nation in the earth will follow the example. The
references you will find on this page to look up at your own
convenience.
You will notice that the line, National Sandy Law, divides the
Impending Conflict from the Final Conflict. We are living today
in the Impending Conflict, just before this law is enforced.
When the decree of Revelation 13 goes forth, the decree
forbidding men to buy or sell unless they receive the mark of
the beast by the observance of the false sabbath, then the crisis
has fully come. The shaking, which is now developing in the
church, will reach its climax. Then the large majority, of God's
people, will be shaken out of the church and will join the ranks
of opposition. The time comes then, for God's people to
receive, if faithful, the seal of the living God and if unfaithful,
the mark of the beast.
Notice, on our chart, under Final Conflict coming with the
National Sun Law, The judgment of the living. Yes, at the time
of crisis, the judgment of the living will begin. This brings the
real shaking to the church when those who are not afflicting
their souls at the sanctuary will have their names blotted out of
the Lamb’s Book of Life. Those who are gathered at the
sanctuary, as shown in the cover of our chart, these will receive
the latter rain, the seal of the Living God and shall participate in
the loud cry of the Third Angel’s message.
This is the little time of trouble that precedes the close of
human probation, a time when those who give obeyance to the
beast and his image will receive the mark of the beast. The
mark of eternal separation from God. When the last man and
woman in this earth has received either the seal of the living
God or the mark of the beast, Christ will announce the close of
all human probation.
He will step out of the sanctuary. Then will come the seven last
plagues. The diagram shows between the second and the third
plague. An international death decree is passed to exterminate
the righteous. At the seventh plague, the voice of God is heard,
declaring the day and hour of Jesus coming, after which Jesus
comes in the clouds of heaven with power and great glory.
Thus, we briefly look at the historical truth, revealed from the
sanctuary. The references on the chart are there that these
might be studied in greater detail.
Now the sanctuary not only gives us light upon the events of
the Christian dispensation, but the sanctuary throws great light
upon Christ, our Savior and His great work of atonement. Turn
to page eight of the flip chart--Christ symbolized in the
sanctuary. Now, Moses' temple was a type of the great temple
in heaven. There is a real temple in heaven. But John, the
Evangelist, is clear that the sanctuary built by Moses was also a
type of Jesus himself. John 1:14 says “The word was made flesh
and dwelt among us.” The word dwelt means made a
tabernacle among us.
In John 2, the words of Jesus are recorded, "Destroy this
Temple, and in three days I will raise it up.” He spoke of
Himself. Let us read the last paragraph on page eight. “In every
part, it,” that is the ancient tabernacle, “was a symbol of Him.”
Desire of Ages page 29. Jesus said, “I am the door.” You notice
in the diagram there was a door to the enclosure of the
tabernacle. It pointed to Christ. In the tabernacle service, a
lamb was offered morning and evening upon the altar. John the
Baptist said, "Behold the LAMB of God, which taketh away the
sin of the world." The laver pointed to Christ. He is the water of
life, the fountain open for sin and uncleanness. The bread, on
the table, in the first apartment points to Him. Jesus said, “I am
the bread of life.” The light of the candlestick is a representation
of Him, who said, "I am the light of the world." The incense on
the golden altar in the first apartment points us to Him, who
“gave himself as a sweet-smelling savor,” Ephesians 5:2. The
veil, dividing the Holy from the Most Holy, is a representation of
His flesh, Hebrews 10:20. The law in the Most Holy Place is the
law of Christ. A representation of His character sees the glory
of the Most Holy Place. He is the manna hidden beside the ark.
He is the Rod that budded, the Priest, the Advocate, the Judge.
In every part, that tabernacle was a symbol of him. Now the
sanctuary illustrates the way of Christ's atonement. You will
notice on the diagram on page eight, there is one arrow coming
down and another arrow going up. Now let us read what is
written on the arrow going down, “The pathway of Christ in
providing atonement as told in Exodus.” In the book of Exodus,
the order of the sanctuary always commences in the Most Holy
Place, then proceeds to the first apartment, and then, last of all,
the outer court. This is because the tabernacle is a symbol of
Christ. As there were two apartments in the ancient tabernacle.
So, in Christ, they were united two natures, the divine nature
and human nature. The Most Holy Place with its Shekina glory
and holy law, was a symbol of the divinity of Christ, as the Most
Holy Place had to be veiled from human eyes, so Christ veiled
His divinity with our humanity. The Holy Place points us to the
humanity of Christ. Jesus came into this world to be a
representation of what we may be through faith in Him. He
lived a life of sinlessness. How did Jesus live a pure and spotless
life? The first apartment of the Tabernacle is an illustration of
how Christ lived a sinless life in humanity. First of all, he was
born by the Spirit represented by the lamps. He was led by the
Spirit, filled with the Spirit, kept from sin by the power of the
Spirit. He wrought His miracles in the Spirit. Jesus also lived by
every word that proceeded from the mouth of God,
represented by the table of show brand. He overcame Satan by
the Word. His constant watchword was “It is written.” Jesus
was the Word of God, the living bread. Jesus lived a life of
perfect obedience because He lived in continual communion
with his Father, and the incense upon the altar represented the
intercession of Christ, His life of prayer, and constant
communion with his Father.
As Jesus lived in the quietness of Nazareth, He not only builded
furniture as a carpenter, but, He builded a perfect humanity, a
perfect character. And when He was mature, He was baptized.
Unless Jesus was baptized, there would be no laver in the
sanctuary service. And the last great step was when He came to
the altar, which represents Calvary. And there he gave himself
for the sins of the world. He cried, “It is finished.”
Then He opened wide the door of salvation to a world that was
without God and without hope. And so this tabernacle here is
an illustration of the pathway of Christ's atonement, beginning
with the Most Holy Place representing His divinity, the Holy
Place representing his humanity, which was united to divinity.
The laver representing His baptism, the altar representing His
death on the cross, where He cried, "it is finished.” Now you
will notice that the other arrow goes up because it illustrates
the pathway of the believer in appropriating the atonement as
told in Leviticus. The order of the sanctuary as presented in
Leviticus is always outer court first, then the Holy Place, and
lastly, the Most Holy Place, consecrated the way to Christian
perfection. We have one arrow coming down and the other
arrow going back.
Jesus left the throne of God and He came down that we might
go up. He who was rich for our sakes, became poor, that
through his poverty we might be made rich. He who was one
with God, became one with us. That we might become one with
God. Jesus took our place and was separated from God in order
that we might be made one with God.
So as this diagram shows us, Jesus came down and consecrated
a way of salvation for us. Step by step down the pathway of
humiliation until he opened wide the door of salvation. Now
there is a sanctuary service, a way of salvation, open unto us.
Now, we have briefly considered the sanctuary historically, we
have considered the sanctuary as it points us to Christ, and of
the salvation that God has given us in Him
Finally, we must look at the sanctuary experimentally. The book
Education page 36, says that the ancient sanctuary was an
illustration of God's purpose for the human soul. It is the most
wonderful illustration in the whole Bible of the steps that the
believer takes unto salvation. Let us turn to the diagram on
page six.
This is called “The Way to Perfection.” In the Ancient Tabernacle
Service, the repentant sinner brought his animal sacrifice
through the door of the court into the other court. Here, he
confessed his sins, killed the sacrifice. Then the priest took the
blood, ministered it in the first apartment, and thus secured
forgiveness for the repentant sinner. So we come to Christ
through that one door. Jesus said,” I am the door.” He is
opened unto us, a door of faith, faith which is inseparable to
repentance. As the sinner of old entered the outer court, so we
enter into Christ. In ancient Israel, the sinner who entered the
outer court found himself surrounded by the beautiful white
linen of the other court. And so when we step through the
door of faith into the Lord Jesus Christ, we are surrounded with
His robe of purity and innocence, the imputed righteousness of
Christ.
The outer court is a representation of the experience of
justification by faith. It illustrates how we come to Christ,
confess our sins as the sinner did of old, abide in Him, how we
die with Him upon the altar and are washed with Him in the
laver of regeneration.
Having begun the Christian way. We need to grow up into
Christ. The Holy Place is an illustration of this daily work of
grace whereby we grow into the likeness of Christ, a process
which The Bible calls it sanctification.
Now, what are the means of Bible sanctification? You will notice
by the diagram that there are three items of furniture in the
first apartment. There is the table of shew bread, the lamps of
fire, and the altar of incense. The table of shew bread points us
to the Word of God. Jesus said, "Sanctify them through thy
truth. Thy word is truth."
The Word of God is the bread of God. When we eat it, we
assimilate the life and character of God. The lamps of fire point
us to the Holy Spirit, Revelation 4:5. We are sanctified by the
Spirit. We are kept from the power of sin, by the Spirit. The altar
of incense points us to our need of continual prayer and
communion with God.
The final work of grace is accomplished for God's people
through the ministry of Jesus in the Most Holy Place. It is in the
judgment that Jesus takes the names of His people in the
investigative judgment, blots out their sins, and seals them for
eternity by giving them the latter rain. The outer court points us
to the experience of justification, the work of a moment. The
Holy Place with its furniture is an illustration of sanctification,
the work of a lifetime. The Most Holy Place is an illustration of
perfection, a work for eternity. Now, on page seven, we find
the illustration of the successive steps in the Christian
experience in more detail.

You will notice, on the top of page seven, the sinner confessing
his sin upon the head of the lamb. So we come to Christ and lay
upon Him our burden of guilt. As we lay our burden of guilt
upon Christ, He lays his blessings of righteousness upon us. We
passed to the altar of burnt offerings, the altar of consecration.
Here we die to sin and self. That we might say with the Apostle
Paul, "I am crucified with Christ,"
As dead men are buried, so those who die with Christ are
buried with Him, buried in the laver of baptism, the washing of
regeneration. Aand so the laver points us to the experience of
being buried with Christ, washed from our sins, and to the
experience of being raised up with him to walk in newness of
life with sins forgiven, being made priests of God. We enter in
with Him to offer up our prayers before Him, represented by
the altar of incense. We need His word represented by the table
of shew bread and are sanctified by obedience to the truth. The
beautiful golden candlestick represents the sanctifying ministry
of the Holy Spirit. But we live today on the great Day of
Atonement. And now, while Jesus is in the Most Holy place, we
must gather to the sanctuary by faith and enter with Him into
His great work of judgment and final atonement.
The experience of perfection was symbolized by the ministry in
the Most Moly Place. On the Day of Atonement, the High Priest
went in before the ark containing the Ten Commandments to
blot out the sins of Israel, thus making a final atonement for
them, Leviticus 16. Those who enter by faith into the solemn
work of judgment in the Most Holy Place will experience the
complete blotting out of all sin from the life and will receive the
final baptism of the Holy Ghost called the perfecting latter rain.
See Testimonies to Ministers Page 506. The Holy Law of God will
be sealed in their hearts. The last showers of redeeming grace
under the latter rain from the presence of the Lord will ripen
and perfect those who have been sanctified by that daily
experience. Thus a people will be made ready for the coming of
the Lord.
It is now time that the Church of God have their faith directed
to the closing mediation of Jesus that we may obey the call of
Joel 2 to gather at the sanctuary with repentance and searching
of heart that Jesus might find us ready when judgment, of the
living, commences at the House of God. And then our great
High Priest will stand for us. He will blot out our sins and
perfect us eternally.
[Part 2]
This is our second study on the importance of the sanctuary
using the flip chart called The Sanctuary Illustrated.
The sanctuary is an illustration of the work of the Holy Spirit in
the former and the latter rain. We turn to page nine of the flip
chart called, “The former, and the latter rain.”
Now, the Jews had two calendars, a civil year and a sacred year.
We consider first the civil year. In the first and second months
of the civil year, the early, or the former rain fell at the time of
planting the barley and wheat. It caused the seed to germinate,
and to spring up. On the seventh month of the Jewish civil year,
the latter rain fell and this ripened the grain preparing it for the
harvest.
The word of God uses the early and the latter rain, which fell in
Palestine, as an illustration of God's work of grace that He
accomplishes by the gift of the Holy Spirit. As the early rain
causes the germination of the seed, the blade, and the ear, so
the gift of the Holy Spirit in the early rain brings about the new
birth of the believer, and his daily growth in the Christian life,
causing him to bring forth the fruits of the Spirit.
Then, at the close of the gospel dispensation, God has promised
a further bestowal of spiritual grace to prepare the church for
the coming of the Son of Man. This final bestowal of the grace
of God upon the church is called the latter rain. We read this
statement from Testimonies to Ministers page 506, recorded
here on page nine. "The latter rain falling near the close of the
season, ripens the grain and prepares it for the sickle."

“The ripening of the grain represents the completion of the

work of God's grace in the soul. By the power of the Holy Spirit.
The moral image of God is to be perfected in the character. We
are to be wholly transformed into the likeness of Christ. The
latter rain, ripening earth’s harvest, represents the spiritual
grace that prepares the church for the coming of the Son of
Man. But unless the former rain has fallen, there will be no life;
the green blade will not spring up. Unless the early showers
have done their work, the latter rain can bring no seed to
perfection.” Jesus said, “First the blade, then the ear, and after
that the full corn in the ear. But when the fruit is brought forth,
immediately He put it in the sickle because the harvest is
come.” It is the former rain that brings first the blade, then the
ear. It is the latter rain that brings forth the full corn in the ear.
When that takes place, then Jesus will put in the sickle. And so
it says in Christ Object Lessons page 69, as recorded on the end
of the page, "When the character of Christ shall be perfectly
reproduced in His people, then He will come to claim them as
his own.”
As the work of God's spirit is divided between the former and
the latter rain, so in the work of Grace represented in the
sanctuary service, there were two divisions, the daily
ministration in the first apartment, and the yearly ministration
in the second apartment. The daily ministration was a ministry
of forgiveness. We read in Acts Chapter two and verse 38
"Repent and be baptized every one of you in the name of Jesus
Christ for the remission, [meaning forgiveness] of sins, and ye
shall receive the gift of the Holy Ghost.”
We notice from this Scripture that the gift of the Holy Ghost is
associated with forgiveness of sins. Those who accept Christ
and receive forgiveness of sins through faith in Him, receive
with that gift of forgiveness, the gift of the early rain. It is clear
that forgiveness and the early rain experience are inseparable.
And so the first apartment of the sanctuary is an illustration of
the work of the former rain.
Now, the work of the second apartment of the sanctuary was
an illustration vision of the work of blotting out of sins. And so
we read, in Acts 3:19, "Repent, ye therefore and be converted
that your sins may be blotted out when the times of refreshing
shall come from the presence of the Lord.” The latter rain is
inseparable from the work of blotting out of sins.
And so just as the first apartment is an illustration of
forgiveness and the early rain. The second apartment is an
illustration of the blotting out of sins and the latter rain. The
first prepares God's people to stand in the judgment. The
second prepares God's people for the coming of the Son of
Man. Now, let us consider the early and the latter rain in the
light of the Jewish sacred year. We turn to page ten of the flip
chart.
In the Jewish sacred year, there were three great periods when
Israel gathered in holy convocations, called feasts. In the first
month of the sacred year, there was the feast of Passover. In the
second month of the sacred year, there was the Feast of
Pentecost. Then on the seventh month, there were the Feast of
Trumpets for ten days. The 10th day was the great day of
atonement. Five days later was the Feast of Tabernacles or
Harvest. Now we all know that the Feast of Passover met its
fulfillment in Calvary, as recorded in the Gospels, and as
illustrated in the chart. This feast of Passover, meeting its
fulfillment in Calvary was the antiype of the offering of the lamb
upon the altar of burnt offering. Now, the feast, of Pentecost,
met its fulfillment in the early rain as recorded in Acts Chapter
two.
The early rain was the blessing of Jesus ministry in the first
apartment of the Heavenly Sanctuary, the Feast of Trumpets,
The Day of Atonement, and the Feast of Tabernacles meet their
fulfillment in the Advent Awakening, the latter rain, and the
second advent of Christ. Now, the important point that we
must notice is this. Those who entered into the reality of the
feast of Pentecost received the outpouring of the Spirit in the
early rain.
In the same way those who gather to the sanctuary to fulfill the
conditions of the Great Day of Atonement, they will receive the
blessings of the antitypical Day of Atonement, which is the
latter rain. To repeat this again, those who fulfilled the antitype
of Pentecost receive the early rain.
The second chapter of Joel shows that those who fulfill the
antitype of the ancient Day of Atonement will receive the latter
rain. And they will be prepared to enter the reality of the Feast
of Harvest to rejoice at the time of the second advent of Christ.
Now let us see what the Sanctuary teaches us about the nature
of man. We have seen that the temple built by Moses was a
type of the great temple in heaven. We have also seen that the
temple built by Moses was a type of Christ Himself. But in the
books of Corinthians, the Apostle Paul is just as clear that that
ancient tabernacle was a type of man.
Even as Paul repeatedly said to the Corinthians believers, “Ye
are the temple of the living God." And when he said that he
quoted from Leviticus 26 and verse 11, see the references
recorded on page 11.

Now the tabernacle of old had an outward apartment called the

Outer Court that could be seen and looked upon. But then it
had also the temple that no one could see, but the priest.
And just as there was an outward court and an inward temple,
so with man, there is an outward man, and there is an inward
man. As Paul says in Second Corinthians four verse 16, or as the
Lord said to Samuel, “Man looketh on the outward appearance,
but God looketh on the heart.” So like the temple of old, man's
nature is two-fold. He has an outward man and an inward man.
The outward man is the body, the flesh, the human organism,
with all its powers and faculties. The inward man is the heart,
the human spirit, the mind, the soul temple. See the references
on page 11 for further information. God created man to be a
temple for the indwelling of the Spirit. Now, in the top portion
of Page 11, there are a series of diagrams depicting man in his
various experiences. Look at the first one, sinless Adam,
represented by a white tabernacle. White meaning perfect.
When Adam came forth from the hand of his Creator, he was
perfect in body and in mind. He was in the image of God,
outwardly and inwardly, but in the fall, human nature was
corrupted. In consequence of Adam's sin, the human body is
degenerate, but the fall not only affected the outward man, but
more especially the inward man.
Adam lost the moral image of God. His heart and mind were
corrupted. And through the sin of Adam, all men born in the
normal course, are born with a fallen, sinful nature. Jeremiah,
17, in verse nine, says, "The heart is deceitful above all things
and desperately wicked.” Romans 8:7, "The carnal mind is
enmity against God. It is not subject to the law of God. Neither
indeed can be.” Psalms 51:5, "Behold, I was shapen in iniquity
and in sin did my mother conceive me.” Ephesians 2:3, "We
were all by nature the children of wrath and even as others.”
And so our second diagram on page 11 shows a temple which is
red on the outside, the outer apartment, red a symbol of the
degeneracy of the human body, and black in the inward mind
showing man corrupted by the fall. All are born in this sinful
condition, which sinful condition, the reformers called Original
sin, and Wesley and Sister White, called, inbred sin.
God could not fulfill His purpose in a temple, like the second
one. And so He sent his Son to be a temple for the indwelling
of the creator to be the second Adam. Now notice the diagram,
the third diagram showing Christ on Earth. You will notice by
the diagram that in one sense Christ is like all other men, and
yet He is also different. As touching the outward man, the
flesh, the human body, Christ was like other children born.
Hebrews 2:14 says, "For as much as the children are partakers
of flesh and blood, He also Himself likewise partook of the same
flesh and blood. The Desire of Ages, page 388, “Christ became
one flesh with us.” Yes, He possessed man's degenerate body,
the whole human organism with its weakened powers. But
although Jesus was like us according to the flesh, He was not
like us according to the inward man. While we are born with
original sin, with a mind which is carnal, and a heart which is
desperately wicked by nature, possessing all the seeds of sin
and rebellion, in His inward, spiritual nature, Jesus came into
the world without a taint of sin. He was born of the Holy Ghost.
This is made clear in a number of statements by the Servant of
the Lord, The Seventh Bible Commentary, page 925, says this,
"Christ was to take his position as the head of humanity by
taking the nature, but not the sinfulness of man.” And again,
"He was born without a taint of sin.” In the sixth Bible
Commentary Page 1128, the Servant of the Lord contrasts our
birth with Christ's birth. It says there that we are born with
inherent propensities of disobedience. But Christ was not.
Questions on Doctrine, page 653 says this, "The human nature
of Christ is like likened to ours, and suffering was more keenly
felt by Him for His spiritual, nature was free from every taint of
sin. Jesus was a revelation, not of what we are, but of what we
might become.” And so our third diagram on page 11, shows a
temple with an outer apartment, red, meaning degenerate, and
the inward apartment, white, a symbol of perfection and
sinlessness. In his resurrection, Christ's human body was
changed. Before his resurrection, His body was mortal. After
the resurrection, it was glorified. He has a glorified immortal
body.
And so in Adam, human nature was corrupted and fallen. But in
Christ, human nature was restored to its original perfection.
God now invites us to enter into this great salvation wrought
out in Christ. The first work of grace in the heart of the believer
was illustrated by the first apartment ministration of the
sanctuary. This first work of grace is called conversion, the new
birth, regeneration. You notice our fifth diagram representing a
converted man. In conversion, the Lord, of course, does not
change the body. He does not give us new faculties, but He
does give us a new heart, as it says in Ezekiel 36, "A new heart
will, I also give you.” Second Peter 1:4, “Whereby are left unto
us exceeding great and precious promises that by then ye might
become partakers of the divine nature.” Now we cannot
represent a converted man like the unconverted man. He is not
altogether sinful because he has become of partaker of the
divine nature. He is fashioned in the likeness of the divine. But
on the other hand, we cannot represent a converted man as
altogether like Jesus. Christ had no original sin in Him. There
was no taint of corruption resting upon his soul. This cannot be
said of the converted man. He is not sinless. He is covered with
the robes of Christ perfection. But he has not attained me to a
state of moral perfection.
This is made clear by all the writers of the Bible, and the saints
of all ages. For instance, Solomon says, in Ecclesiastes 7:20,
“There is not a just man upon the earth that doeth good and
sinneth not.” Job, who is described as a righteous man, said,
"Behold, I am vile, I abhor myself.” The Apostle Paul says in
Romans seven, "Now it is no more I that doeth it, but sin that
dwelleth in me for I delight in the law of God after the inward
man, but I see another law in my members warring against the
law of my mind.” Philippians 3:12, he says, “Not as though I had
already attained either were already perfect.” Luther the great
Reformer, made this confession, “Original sin remains in
Christians until they die.” That sin remains, after baptism, John
Wesley said, "Christ, indeed, cannot reign where sin, reigns,
neither will He dwell where any sin is allowed. But he is and
dwells in the heart of every believer who is fighting against all
sin, although it be not yet purified according to the purification
of the sanctuary,” "Sin does not reign", he says, “In the
regenerate, but it does remain.”
This is also the testimony of the Spirit of Prophecy. The Spirit of
Prophecy shows clearly that a converted saint is not a sinless
saint. Notice this statement from the Review and Herald ,
November 29, 1887, describing the experience of a born again
Christian. "There is a wrestling with inbred sin. There is warfare
against outward wrong." Yes inbred sin remains in the
experience of the Christian, he must fight against it. Volume
Five 397, "A constant battle must be kept up with the
selfishness and corruption of the human heart.” Now, Jesus did
not have a corrupt and selfish human heart. Man is born with
original sin, and even after he is born again, he is not totally
freed from the inbred sin, and he must continue to fight against
the evil of his nature by the grace of God. Acts of the Apostles
page 561. "None of the Apostles and prophets ever claimed to
be without sin. Men who have lived nearest to God, men who
would sacrifice life itself rather than knowingly commit a wrong
act, men whom God has honored with divine light and power
have confessed the sinfulness of their natures." And so in this
diagram on page 11, of the converted man, we have
represented here a change, in his heart, colored white; but we
also have black remaining in the inward mind to show that
original sin, the sinful nature, inbred sin, is not entirely
extirpated, even as Paul confessed: "I delight in the law of God
after the inward man." Yes, he learned to love, the law of God
through conversion. He was brought into harmony with God's
law and yet he confessed that in him there was the law of sin
and death, still striving for mastery.
There is another reason to why the converted man is not wholly
like Christ. His humanity is not as sinless as was the humanity of
Jesus. Not only does the converted saint still have hereditary or
inbred sin, but he has the record of sin. Jesus, knew no sin. He
had no backlogs of past failures and mistakes, but every
converted saint had. Jeremiah 17:1 says: "The sin of Judah is
written with a pen of iron and with a point of a diamond, it is
graven upon the table of the heart." Now, when one accepts
Christ, he is forgiven. The guilt of sin is removed. But just as the
record is not blotted out of the books in heaven until the
judgment, neither is the record erased from the human mind of
the repentant. I read this from the Desire of Ages page 302,
"The Lord may and does forgive the repenting sinner, but
though forgiven, the soul is marred." Testimony to Ministers
447, "But even if pardoned was written against your name, you
will sustain a terrible loss for the scar you have made upon your
soul will remain.” And many more statements from the Servant
of the Lord, some of them recorded here, in references on page
11, show that the impress of evil remains upon the mind, even
after one has repented and received the pardoning love of
Christ.
And so I say again on two counts, the humanity of the
converted saint is not wholly like the humanity of Christ. Christ
had no original sin. There was no sinfulness in his human
nature. The converted Christian still must confess that he has a
sinful nature. And that sin, inbred sin, does still dwell in his
nature. Secondly, Christ had no record of sin, no impress of evil
upon his mind.
But every converted Christian still has the scar and the impress
of his past sins and mistakes. And so we have represented the
converted with two natures. Luther describes this paradox in
four Latin words, which became perhaps the most famous
expression of the evangelical faith, simul justus et pecator,
meaning at the same time, righteous and sinful. This indeed is
the condition of a converted saint. He is righteous because he
has accepted Christ as his righteousness, and his sins are
forgiven. He does not live in sin nor practice it. At the same
time he is sinful because he is not wholly delivered from
original sin, nor is his record of sin blotted out. Simul justus et
pecator, at the same time, righteous and sinful. Now this
paradox of being righteous and at the same time being sinful in
nature is illustrated also on page 14 of the chart.

And here we have the two apartments representing the twofold

work of grace in cleansing the mind from all conscious sin and
finally from all subconscious sin. Now it is clear that the first
apartment ministration, representing the work of grace in
conversion delivers a believer from all known sin. First John,
Chapter three, verse nine says, “He that is born of God does not
commit sin," meaning he does not practice sin. Sister White
says he does not willfully sin. For the righteousness of Christ
does not cover one known sin or one neglected duty.
The Apostle Paul in First Corinthians chapter four and verse four
says this, "I am not conscious of anything against myself and I
feel blameless, but I am not vindicated and acquitted on that
account.“ So Paul was not conscious that he was committing
any sin, indeed, he said, "I have a conscience void of offense
toward God and toward man.“ He was not conscious of any sin,
any actual particular sin. And yet the same apostle said, "It is no
more I that do it, but sin that dwelleth in me." He confessed
the sinfulness of his nature. Again, I read the words of the
Apostle, beautifully translated by Philips in Romans seven and
verse 23, "My conscious mind wholeheartedly endorses the law,
yet I observe an entirely different principle at work in my
nature. This is in continual conflict with my conscious attitude
and makes me an unwilling prisoner to the law of sin and
death.” Now here, the Apostle Paul, is confessing that in his
conscious mind he loves the law of God and delighted to do the
will of God. Yet He discerns that deep in his nature, there still
existed, the law of sin and death.
Martin Luther said this, in his commentary on the Romans, page
81, "Even if we recognize no sin in ourselves, we must yet
believe that we are sinners. And it must be so, although it is not
evident, for faith is the evidence of things not seen." Again, he
says in another place, "This hereditary sin is so deep a
corruption of nature that no reason can understand it, but it
must be believed from the revelation of the Scriptures." What
is the reformer saying? That this law of sin and death, this
original sin, is so deep in human nature that you cannot
understand it even if you are conscious of no sin. Like Paul said,
"I am not conscious of anything against myself." One must still
confess that he is a sinner, because the sinfulness of man's
nature, the full extent of this inbred evil, is actually unconscious
to the human mind. The great English evangelist, John Wesley,
said this, "Never did every sin appear in the conversation of the
violous wretch that ever lived. But look into thy nature and thou
mayest see all in every sin in the seed thereof. There is a
fullness of all unrighteousness. There is atheism, idolatry,
adultery, murder. Perhaps none of these appear to be in thine
heart, but there is more in that unfathomable depth of
wickedness than thou knowest." In modern terminology, we
would say man is not conscious of all the evil which is in his
nature. So the root of original sin, the sinful nature, is in the
subconscious mind, and it is not eradicated in conversion, and
the ordinary daily experience. Also, the record of a believer’s
sin remains until the judgment, See Great Controversy page
485, The record of sin remains not only in the books of heaven,
but in the mind of the believer as well. See the references on
this on page 11 of the flip chart.
Our past experiences are all accurately recorded in the
subconscious mind and the record of our past sins will not be
blotted out until the final atonement. Now, it is clear from the
tabernacle service that the daily service typified a cleansing
from all known sin, for every converted believer is righteous in
Jesus Christ, and He does not practice sin. He has a conscience
void of offense toward God and toward his fellow man. And
with Paul, he can say, ”In my conscious mind, I endorse the Law
of God, or delight in the Law of God.” Yet he confesses that he
is still sinful by nature. Now, while the Holy Place apartment
administration of the Tabernacle illustrated the work of grace in
the deliverance from known sin and actual sin, the work in the
Most Holy Place clearly typified a deeper experience.
For, on the ancient Day of Atonement, the people gathered at
the sanctuary. They had already put away their known sin. They
had confessed them and had received forgiveness, and yet they
stood in need of a deeper cleansing. Thus, the high priest went
into the Most Holy Place for them to make a final Atonement.
Leviticus 16:30 says: "On that day," [the day of judgment], "on
that day shall the priest make an atonement for you that ye
might be clean from all your sins before the Lord.
So today, God calls His people to the sanctuary through His
work of judgment and final atonement. We must come to the
sanctuary, putting away all known sin, that we might be found
in Him without fault, without spot or any such thing. And yet, as
we come to the sanctuary, on this great antitypical day of
atonement, we must confess our need of a deeper cleansing
before we can stand in the sight of a holy God without an
intercessor. In Volume Five pages 473 to 475, Sister White
describes God's people, in the antitypical day of atonement, as
they come to the sanctuary, the Lord makes them fully
conscious of the sinfulness of their lives. They're represented
as pleading before God for purity of heart. Finally, Jesus takes
their names in judgment, blots out their sins, not just from the
record books of heaven, but from their minds. “In the Final
Atonement, the sins of the truly penitent are to be blotted from
the records of heaven, no more to be remembered or come
into mind.” Patriarchs and Prophets, page 358. And so we
return to our illustration, on page 11, of the sealed man.

Our illustration of the sealed man. When Jesus brings His

people into the judgment and blots out their sins, and bestows
upon them the perfecting latter rain, He will thereby seal them
for eternity. Notice the illustration of the sealed man. His body
is still degenerate, like the converted man like Christ on earth,
even like the unconverted man. But the sealed saints, the
144,000, attain to the full stature of perfect men and women in
Christ. Early writings 71 says they reflect the image of Jesus
fully. The only community of saints, who have ever lived on this
earth, whose humanity reflects the image of Jesus fully, thus
they can live without an intercessor in the great day of God.
They do not have holy flesh, but they have holy hearts, sinless
characters, fully like the Lord Jesus Christ. Then the last great
change takes place when Jesus comes. Notice the last little
diagram on page 11, “Changed at the Second Advent,” it says.
For when Christ comes the second time, He does not come to
change the inward man, nor to finish the work of grace in the
human heart, but He comes to change our vile bodies and
fashion them like unto His glorious body. And thus the saved of
all ages, are divided into two great groups as represented in the
diagram on page 13, the resurrected and the translated. The
resurrected are those who have entered the experience
represented by the first apartment. The translated saints are
those who have entered into the experience represented by the
second apartment.
The resurrected saints have received the experience of--notice
page 13--in the first apartment, they have received pardon and
regeneration. They have been sealed with the former rain, and
have been prepared for death, and the judgment. But the
translated saints, who enter into the work in the Most Holy
Place receive the experience of the blotting out of sins, they are
sealed with the latter rain and thus are prepared for translation.
This is the third angel's message.
Notice by our diagram, the third angel is pointing to the Most
Holy Place that God's people might enter this final experience
and be prepared for the great day of God.