Glory of the Lord in the Sanctuary Episode 3 Sanctuary Hermeneutics.pptx

MR No. 866—E.G. White Materials Cited by R. Edward Turner in Proclaiming the Word, published by Andrews University Press in 1980


MR No. 867—Christ's Work in the Sanctuary


Christ's Work in the Holy and the Most Holy Places—Then he [Moses] was carried down to the period of time when a view of the heavenly sanctuary should be given to God's people; when the veil would be parted, and by faith they would enter within the Holy of Holies. Moses knew something about the sanctuary in heaven. He understood the sacred ministrations connected with the holy place and the Most Holy. The significance of the typical service in the earthly sanctuary was made light and clear by the reflection of the Sun of Righteousness upon the types and symbols. 11MR 54.1

When Christ, the Mediator, burst the bands of the tomb, and ascended on high to minister for man, He first entered the holy place, where, by virtue of His own sacrifice, He made an offering for the sins of men. With intercession and pleadings He presented before God the prayers and repentance and faith of His people, purified by the incense of His own merits. He next entered the Most Holy Place, to make an atonement for the sins of the people, and cleanse the sanctuary. His work as high priest completes the divine plan of redemption by making the final atonement for sin.—Manuscript 69, 1912, 13. (“The Sin and Death of Moses,” copied September 10, 1912.) 11MR 54.2

Cleansing the Heavenly Sanctuary and the Soul-Temple—Godliness, sobriety, and consistency will characterize the life and example of every true Christian. The work which Christ is doing in the sanctuary above will engage the thoughts and be the burden of the conversation, because by faith he has entered into the sanctuary. He is on earth, but his sympathies are in harmony with the work that Christ is doing in heaven. Christ is cleansing the heavenly sanctuary from the sins of the people, and it is the work of all who are laborers together with God to be cleansing the sanctuary of the soul from everything that is offensive to Him. Everything like evil surmising, envy, jealousy, enmity, and hatred, will be put away, for such things grieve the Holy Spirit of God and put Christ to an open shame. Love of self will not exist, nor will any engaged in this work be puffed up. The example of Christ's life, the consistency of his character, will make his influence far-reaching. He will be a living epistle, known and read of all men.—Manuscript 15, 1886, 2, 3. (“Christian Integrity in the Ministry,” n.d.) 11MR 54.3

White Estate

Washington, D. C.,

July 9, 1981.

1. G l o r y o f t h e L o r d i n t h e S a n c tuary E p i s o de 2 : S a n c tuary H e r m e neutics

2. PRAYER

3. C h r i s t o c e n t r i c i t y o f T r u t h Christ, His character and work, is the center and circumference of all truth. He is the chain upon which the jewels of doctrine are linked. In Him is found the complete system of truth 8LtMs, Lt 63, 1893, par. 19

4. N e w T e s t a m e n t A u t h o r s u s e O f O T In the closing proclamation of the gospel, when special work is to be done for classes of people hitherto neglected, God expects His messengers to take particular interest in the Jewish people whom they find in all parts of the earth. As the Old Testament Scriptures are blended with the New in an explanation of Jehovah's eternal purpose, this will be to many of the Jews as the dawn of a new creation, the resurrection of the soul. As they see the Christ of the gospel dispensation portrayed in the pages of the Old Testament Scriptures, and perceive how clearly the New Testament explains the Old, their slumbering faculties will be aroused, and they will recognize Christ as the Saviour of the world. Many will by faith receive Christ as their Redeemer. To them will be fulfilled the words, "As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name." AA 381.1

5. C o n t d Jesus said of the Old Testament Scriptures,—and how much more is it true of the New,—"They are they which testify of me," John 5:39. the Redeemer, him in whom our hopes of eternal life are centered. Yes, the whole Bible tells of Christ. From the first record of creation,—"for without him was not anything made that was made," John 1:3—to the closing promise, "Behold I come quickly," we are reading of his works and listening to his voice. If you would become acquainted with the Saviour, study the Holy Scriptures CE 56.3

6. C o n t d The word of God includes the Scriptures of the Old Testament as well as of the New. One is not complete without the other. Christ declared that the truths of the Old Testament are as valuable as those of the New. Christ was as much man's Redeemer in the beginning of the world as He is today. Before He clothed His divinity with humanity and came to our world, the gospel message was given by Adam, Seth, Enoch, Methuselah, and Noah. Abraham in Canaan and Lot in Sodom bore the message, and from generation to generation faithful messengers proclaimed the Coming One. The rites of the Jewish economy were instituted by Christ Himself. He was the foundation of their system of sacrificial offerings, the great antitype of all their religious service. The blood shed as the sacrifices were offered pointed to the sacrifice of the Lamb of God. All the typical offerings were fulfilled in Him COL 126.2

7. C o n t d Christ as manifested to the patriarchs, as symbolized in the sacrificial service, as portrayed in the law, and as revealed by the prophets, is the riches of the Old Testament. Christ in His life, His death, and His resurrection, Christ as He is manifested by the Holy Spirit, is the treasure of the New Testament. Our Saviour, the outshining of the Father's glory, is both the Old and the New. Of Christ's life and death and intercession, which prophets had foretold, the apostles were to go forth as witnesses. Christ in His humiliation, in His purity and holiness, in His matchless love, was to be their theme. And in order to preach the gospel in its fullness, they must present the Saviour not only as revealed in His life and teachings, but as foretold by the prophets of the Old Testament and as symbolized by the sacrificial service. Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty COL 126.3 - COL 127.2

8. C o n t d Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power. In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began "at Moses and all the prophets" and "expounded unto them in all the scriptures the things concerning Himself." Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form. COL 127.3 - COL 127.4

9. C o n t d There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. "Had ye believed Moses," Christ said, "ye would have believed Me; for he wrote of Me." John 5:46. Hence there is no real power in their teaching of even the Old Testament. Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, "They are they which testify of Me." John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears. The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker COL 128.1 - COL 128.3

10. Measureless d e p t h s o f truth Truth in Christ and through Christ is measureless. The student of Scripture looks, as it were, into a fountain that deepens and broadens as he gazes into its depths. Not in this life shall we comprehend the mystery of God's love in giving His Son to be the propitiation for our sins. The work of our Redeemer on this earth is and ever will be a subject that will put to the stretch our highest imagination. Man may tax every mental power in the endeavor to fathom this mystery, but his mind will become faint and weary. The most diligent searcher will see before him a boundless, shoreless sea. The truth as it is in Jesus can be experienced, but never explained. Its height and breadth and depth pass our knowledge. We may task our imagination to the utmost, and then we shall see only dimly the outlines of a love that is unexplainable, that is as high as heaven, but that stooped to the earth to stamp the image of God on all mankind. COL 128.4 - COL 129.1

11. Inner B i b l ical h e r m e neutics H e r m e neutics A d v e n tist A p p r oach pages 2 3 6 relationship between the Testaments trace the history of the debate over this subject5 and suggest seven patterns of historical and theological relationships that characterize the connection between the Old Testament and the New Testament: 1) the continuous history of God’s people, 2) quotations (and allusions), 3) key theological terms, 4) unity of major themes, 5) typology, 6) promise/prediction and fulfillment, and 7) the “big picture” of salvation history. Unfortunately, Gerhard F. Hasel’s untimely death prevented him from exploring further this multiplex relationship between the Testaments.

12. C o n t d 2 3 8 A growing number of biblical scholars forcefully demonstrate (with illustrative biblical evidence) that the New Testament writers use the Old Testament contextually, in continuity and harmony with the meaning found in the Old Testament passages they cite.13 It is the thesis of this chapter that although the later Bible writers used earlier Scripture in a variety of ways, they were faithful exegetes and theologians in their inner-biblical hermeneutics, remaining true to the meaning of those earlier biblical passages seen in their larger original context, even as they—under inspiration—unfolded by various means the further significance of those passages for their own times and ours

13. T y p o l o gy D a v i d s o n , D a r c o m i s s u e s i n t h e book o f h e b r e w s p a g e s 1 2 2 five "structures" or characteristics that emerge from the biblical data reaffirm the more traditional view: that biblical typology is built upon the historical reality of both the type and antitype and that it consists of a divinely-designed, prophetic préfiguration involving at times detailed correspondences between OTand NT realities as well as between general, similar situations.

14. C o n t d 1. The historical structure. Types are rooted in history. Historical persons (Adam, etc.), events (Exodus, Rood), or institutions (sanctuary) are used as préfigurations. Their antitypes in the NT are likewise historical realities. 2. The eschatalogical structure. Types have a final-age quality. For example, Israel and her experience in the wilderness is a type of the later Christian communion "upon whom the end of the ages has come" (1 Cor 10:6, 11). 3. The Christological-soteriological structure. OT types find their fulfillment in Christ or in some aspect of His saving work. For example, Adam is viewed as a type of Christ (Rom 5:14). 4. The ecclesiological structure. Types may have also a congregational aspect to them. For example, the salvation of Noah and his family "through water" has its antitype in the ordinance of baptism which saves the Christian congregation through the resurrection of Jesus Christ (1 Pet 3:20-21). 5. The prophetic structure. OT types pointed forward. They may be seen as préfigurations of the corresponding NT reality. As noted above, Adam as a type carries a Christological emphasis. But he has also a prophetic aspect as well, for Adam is seen as a "type of the one who was to come" (Rom 5:14).

15. V e r t i c a l t y p o l ogy Vertical Typological Structures We have surveyed the horizontal structures of typology inherent in Hebrews. But along with the historical-temporal sequence of movement there is also a strong vertical (earthly/heavenly) dimension. As Johnsson describes it, "the time-continuum of Hebrews is crossed by a vertical, earthly/heavenly mode."60 Thus, Hebrews 8:5 marshals Exodus 25:40 as evidence that the earthly sanctuary is a copy (hupodeigma), a shadow (skia), of the heavenly sanctuary.61 Throughout chapters 7-10 the historical correspondences are interwoven with crucial complexes of earth-heaven correspondences. There are the correspondences between the earthly priests and the heavenly High Priest, between the earthly sanctuary and the heavenly sanctuary, and between the earthly ritual and its heavenly counterpart. This vertical dimension involves the same structures that have emerged from our survey of the horizontal dimension

16. P a g e s 1 2 5 . T y p o logy t h e i n t e r p r a t i v e N o r m In recent decades a number of prominent biblical scholars have given a strikingly positive assessment of the role of typology in Scripture. For example, Leonard Goppelt, who produced the first comprehensive survey of NT typology from a modern historical perspective,2 has in later articles continued to emphasize that typology "is the central and distinctive NT way of understanding Scripture." Properly understood, "it is the decisive interpretation of Jesus, the Gospel, and the Church.... According to its NT core .. . typology is theologically constitutive for an understanding of the Gospel. Other similar statements may be noted. G. Ernest Wright asserts that "the one word which perhaps better than any other describes the early Church's method of interpreting the Old Testament is 'typology.' "4 R. M. Grant concurs, "The New Testament method of interpreting the Old was generally that of typology."5 E. Earle Ellis (following W. G. Kümmel) maintains that "typological interpretation expresses most clearly 'the basic attitude of primitive Christianity toward the Old Testament.'

17. Historical Revelation a s a n i n b u i l t h e r m e neutic a l p r i n c i p l e . A correct method for interpreting the Bible is essential if we would understand aright the teaching of Hebrews for our times. In the first place this means that we must discover (as far as possible) how the first century believers understood its message. Secondly, it means that any application

18. H e u r i s tic V a l u e o f B i b l i c a l T h e ology

19. C o n t d valid for the twentieth century Christian must be a genuine outgrowth of and in harmony with the original message. Inspired writings have a deeper import for subsequent generations, but that import is not detached from the original intent of the writing. D A R C O M : Issues i n t h e b o o k o f Hebrews . Sanctuary Theology Alwyn P. Salom

20. O r g a n i c p e r f e c tion o f h i s t o r i c a l Revelation [3] The organic nature of the historic process observable in revelation Every increase is progressive, but not every progressive increase bears an organic character. The organic nature of the progression of revelation explains several things. It is sometimes contended that the assumption of progress in revelation excludes its absolute perfection at all stages. This would actually be so if the progress were nonorganic. The organic progress is from seed-form to the attainment of

21. C o n t d . V o s p a g e s 1 3 / 1 4 full growth; yet we do not say that in the qualitative sense the seed is less perfect than the tree. The feature in question explains further how the soteric sufficiency of the truth could belong to it in its first state of emergence: in the seed-form the minimum of indispensable knowledge was already present. Again, it explains how revelation could be so closely determined in its onward movement by the onward movement of redemption. The latter being organically progressive, the former had to partake of the same nature. Where redemption takes slow steps, or becomes quiescent, revelation proceeds accordingly. But redemption, as is well known, is eminently organic in its progress. It does not proceed with uniform motion, but rather is 'epochal' in its onward stride. We can observe that where great epoch-making redemptive acts accumulate, there the movement of revelation is correspondingly accelerated and its volume increased. Still further, from the organic character of revelation we can explain its increasing multiformity, the latter being everywhere a symptom of the development of organic life. There is more of this multiformity observable in the New Testament than in the Old, more in the period of the prophets than in the time of Moses

22. C o n t d Some remarks are in place here in regard to a current misconstruction of this last-mentioned feature. It is urged that the discovery of so considerable an amount of variableness and differentiation in the Bible must be fatal to the belief in its absoluteness and infallibility. If Paul has one point of view and Peter another, then each can be at best only approximately correct. This would actually follow, if the truth did not carry in itself a multiformity of aspects. But infallibility is not inseparable from dull uniformity. The truth is inherently rich and complex, because God is so Himself. The whole contention ultimately rests on a wrong view of God's nature and His relation to the world, a view at bottom Deistical. It conceives of God as standing outside of His own creation and therefore having to put up for the instrumentation of His revealing speech with such imperfect forms and organs as it offers Him. The didactic, dialectic mentality of Paul would thus become a

23. C o n t d hindrance for the ideal communication of the message, no less than the simple, practical, untutored mind of Peter. From the standpoint of Theism the matter shapes itself quite differently. The truth having inherently many sides, and God having access to and control of all intended organs of revelation, shaped each one of these for the precise purpose to be served. The Gospel having a precise, doctrinal structure, the doctrinally-gifted Paul was the fit organ for expressing this, because his gifts had been conferred and cultivated in advance with a view to it

24. T h e S i n P r o b lem a s a n h e r m e n e u t i c a l c o n t r o l The language of the Israelite sanctuary pervades the book and should be taken at its face value. It addresses the very real human problem of sinful defilement. The essential religious need of humanity is a need for purification from sin. The Epistle to the Hebrews does not deal with the cosmological concerns of a Philo but with the great themes of human redemption through the sacrifice and priesthood of Jesus Christ—a redemption foreshadowed, but never accomplished, in the ritual types of the earthly sanctuary. To that end, the Epistle to the Hebrews "sets out a series of bases for Christian confidence—real deity, real humanity, a real priest, a real covenant, a real sacrifice, real purification, real access, and in keeping with these, a real heavenly sanctuary and ministry." i b i d p a g e 3 6 , W G J o h n s on

25. E n c o m p a s s i ng t h e m e s o f S c r i pture Step Eight Perform theological analysis. While exegesis can be compared to looking at the trees of a forest, theology looks at the larger picture, the forest itself. Theological analysis is interested in the theological motifs and themes found in a given passage: how they are developed, how they relate to the larger frame of the biblical book in which they appear, and how they contribute to the overall message of Scripture. Theological motifs can be larger categories or subjects that are used in the Bible such as the Godhead, Christ, the Holy Spirit, humankind, sin,

26. C o n t d salvation, sanctuary, sanctification, the covenant, the Sabbath, the law of God, the state of the dead, and eschatology. But theology may also refer to other theological themes such as God’s sovereignty, His love, prayer, patience, assurance, and obedience. A careful study of context and text begins to unfold these overarching theological themes. They can be more easily kept in mind than the details of exegesis, although the latter are important to ensure that our theological house is not being built on sand. H e r m e neutics A d ventist A p p r o a c h p a g e s 2 2 1

27. C o n t d P a g e s 2 2 8 This chapter proposes approaching a theological study by gathering biblical data and concepts. They are enshrined in biblical passages. For instance, a study of biblical themes such as the Sabbath or the resurrection of the dead in Scripture would include a search in Scripture for related terms —“Sabbath,” “rest,” “complete rest,” and “to rest,” for example. Also included would be an investigation of these texts in their contexts, applying briefly the above mentioned exegetical steps to these texts, and trying to formulate a theology of the topic by looking at all references to the respective topic.

28. P r a g m a tic a s p e c t s o f t r u t h 4] The fourth aspect of revelation determinative of the study of Biblical Theology consists in its practical adaptability God's self-revelation to us was not made for a primarily intellectual purpose. It is not to be overlooked, of course, that the truly pious mind may through an intellectual contemplation of the divine perfections glorify God. This would be just as truly religious as the intensest occupation of the will in the service of God. But it would not be the full-orbed religion at which, as a whole, revelation aims. It is true, the Gospel teaches that to know God is life eternal. But the concept of 'knowledge' here is not to be understood in its Hellenic sense, but in the Shemitic sense. According to the former, 'to know' means to mirror the reality of a thing in one's consciousness. The Shemitic and Biblical idea is to have the reality of something practically interwoven with the inner experience of life. Hence 'to know' can stand in the Biblical idiom for 'to love', 'to single out in love'. Because God desires to be known after this fashion, He has caused His revelation to take place in the milieu of the historical life of a people. The circle of revelation is not a school, but a 'covenant'. To speak of revelation as an 'education' of humanity is a rationalistic and utterly un-scriptural way of speaking. All that God disclosed of Himself has come in response to the practical religious needs of His people as these emerged in the course of history . B i b l i cal T h e o l o gy V o s p a g e s 1 5

29. M i l l e r s R u l e s f o r B i b lical i n t e r p retation Appendix I - Miller's Rules of Bible InterpretationFSDA 299In studying the Bible, I have found the following rules to be of great service to myself, and now give them to the public by special request. Every rule should be well studied, in connection with the Scripture references, if the Bible student would be at all benefited by them. I. All Scripture is necessary, and may be understood by diligent application and study. 2 Timothy 3:15, 16, 17. II. Every word must have its proper bearing on the subject presented in the Bible. Matthew 5:18. III. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound it to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed , or wisdom , is my rule, not the Bible. Psalm 19:7-11; 119:97-105. Matthew 23:8-10. 1 Corinthians 2:12-16. Ezekiel 34:18, 19. Luke 11:52. Malachi 2:7, 8. IV. To understand doctrine, bring all the Scriptures together on the subject you wish to know; then let every word have its proper influence, and if you can form your theory without a contradiction, you cannot be in an error. Isaiah 28:7-29; 35:8. Proverbs 19:27. Luke 24:27, 44, 45. Romans 16:26. James 5:19. 2 Peter 1:19, 20. V. God has revealed things to come, by visions, in figures and parables; and in this way the same things are oftentimes revealed again and again, by different visions, or in different figures and parables. If you wish to understand them, you must combine them all in one. Psalm 89:19. Hosea 12:10. Habakkuk 2:2. Acts 2:17. 1 Corinthians 10:6. Hebrews 9:9, 24. Psalm 78:2. Matthew 13:13, 34. Genesis 41:1-32. Daniel 2, 7 and 8 Acts 10:9-16. VI. Visions are always mentioned as such. 2 Corinthians 12:1. VII. How to know when a word is used figuratively. If it makes good sense as it stands, and does no violence to the simple laws of nature, then it must be FSDA 299 - FSDA 299.8

30. M i l l e r s R u l e s f o r B i b lical i n t e r p r etation VIII. Figures always have a figurative meaning, and are used much in prophecy to represent future things, times, and events; such as mountains , meaning governments ; beasts , meaning kingdoms. Waters , meaning people . Lamp , meaning Word of God . Day , meaning year . Daniel 2:35, 44; 7:8, 17. Revelation 17:1, 15. Psalm 119:105. Ezekiel 4:6. IX. To learn the true meaning of figures, trace your figurative word through your Bible, and, where you find it explained, put it on your figure, and if it makes good sense, you need look no further; if not, look again. X. Figures sometimes have two or more different significations; as day is used in a figurative sense to represent three different periods of time. 1. Indefinite. 2. Definite, a day for a year. 3. Day for a thousand years. Eccles. 7:14. Ezek. 4:6. 2 Peter 3:8. XI. Parables are used as comparisons to illustrate subjects, and must be explained in the same way as figures, by the subject and Bible. Mark 4:13. XII. To know whether we have the true historical event for the fulfillment of a prophecy. If you find every word of the prophecy (after the figures are understood) is literally fulfilled, then you may know that your history is the true event. But if one word lacks a fulfilment, then you must look for another event, or wait its future development. For God takes care that history and prophecy doth agree, so that the true, believing children of God may never be ashamed. Psalm 21:5. Isaiah 14:17-19. 1 Peter 2:6. Revelation 17:17. Acts 3:18. XIII. The most important rule of all is, that you must have faith. It must be a faith that requires a sacrifice, and, if tried, would give up the dearest object on earth, the world and all its desires, character, living, occupation, friends, home, comforts, and worldly honors. If any of these should hinder our believing any part of God's word, it would show our faith to be vain. Nor can we ever believe, so long as one of these motives lies lurking in our hearts. We must believe that God will never forfeit his word. And we can have confidence that He that takes notice of the sparrow, and numbers the hairs of our head, will guard the translation of his own word, and throw a barrier around it, and prevent those who sincerely trust in God, and put implicit confidence in his word, from erring far from the truth, though they may not understand Hebrew or Greek. Hale, SAM , pp. 103 FSDA 299.9 - fsda 300.null.null

31. M o s e s and S a n c tuary h e r m e neutics MR No. 866—E.G. White Materials Cited by R. Edward Turner in Proclaiming the Word, published by Andrews University Press in 1980 MR No. 867—Christ's Work in the Sanctuary Christ's Work in the Holy and the Most Holy Places—Then he [Moses] was carried down to the period of time when a view of the heavenly sanctuary should be given to God's people; when the veil would be parted, and by faith they would enter within the Holy of Holies. Moses knew something about the sanctuary in heaven. He understood the sacred ministrations connected with the holy place and the Most Holy. The significance of the typical service in the earthly sanctuary was made light and clear by the reflection of the Sun of Righteousness upon the types and symbols. 11MR 54.1 When Christ, the Mediator, burst the bands of the tomb, and ascended on high to minister for man, He first entered the holy place, where, by virtue of His own sacrifice, He made an offering for the sins of men. With intercession and pleadings He presented before God the prayers and repentance and faith of His people, purified by the incense of His own merits. He next entered the Most Holy Place, to make an atonement for the sins of the people, and cleanse the sanctuary. His work as high priest completes the divine plan of redemption by making the final atonement for sin.—Manuscript 69, 1912, 13. (“The Sin and Death of Moses,” copied September 10, 1912.) 11MR 54.2 Cleansing the Heavenly Sanctuary and the Soul-Temple—Godliness, sobriety, and consistency will characterize the life and example of every true Christian. The work which Christ is doing in the sanctuary above will engage the thoughts and be the burden of the conversation, because by faith he has entered into the sanctuary. He is on earth, but his sympathies are in harmony with the work that Christ is doing in heaven. Christ is cleansing the heavenly sanctuary from the sins of the people, and it is the work of all who are laborers together with God to be cleansing the sanctuary of the soul from everything that is offensive to Him. Everything like evil surmising, envy, jealousy, enmity, and hatred, will be put away, for such things grieve the Holy Spirit of God and put Christ to an open shame. Love of self will not exist, nor will any engaged in this work be puffed up. The example of Christ's life, the consistency of his character, will make his influence far-reaching. He will be a living epistle, known and read of all men.—Manuscript 15, 1886, 2, 3. (“Christian Integrity in the Ministry,” n.d.) 11MR 54.3 White Estate Washington, D. C., July 9, 1981.