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The Sanctuary attacked
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Ron Corson
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Nov 21, 2004 19:44 PST
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This week I will do a more methodical coverage of the Lesson Study.
Though this is not laid out as well as I would like I am going to post
it. If you read nothing else please read the end section which contains
the response to the deceptive quotes used in Friday’s section of the
quarterly. Please take the time to tell your respective classes how much
of a distortion that section of the lesson really is.
The second paragraph of the Teacher’s quarterly states:
“As we begin, one point must be made clear: The historical context of
the chapter shows that it’s talking only about the sanctuary in heaven,
where Christ is now our High Priest ( H e b. 8:1, 2).”
I think this would be a real surprise to Daniel. If this is indeed the
sanctuary in heaven how does the little horn power gain access to it?
So lets look at the Bible verses. Compare the vision with the
interpretation given by Gabriel. Here are the verses intertwined so that
you can see the vision next to the interpretation.
8 The goat became very great, but at the height of his power his large
horn was broken off, and in its place four prominent horns grew up
toward the four winds of heaven.
22 The four horns that replaced the one that was broken off represent
four kingdoms that will emerge from his nation but will not have the
same power.
9 Out of one of them came another horn, which started small but grew
in power to the south and to the east and toward the Beautiful Land.
23 "In the latter part of their reign, when rebels have become
completely wicked, a stern-faced king, a master of intrigue, will arise.
10 It grew until it reached the host of the heavens, and it threw some
of the starry host down to the earth and trampled on them.
24 He will become very strong, but not by his own power. He will cause
astounding devastation and will succeed in whatever he does. He will
destroy the mighty men and the holy people.
11 It set itself up to be as great as the Prince of the host; it took
away the daily sacrifice from him, and the place of his sanctuary was
brought low.
12 Because of rebellion, the host of the saints and the daily sacrifice
were given over to it. It prospered in everything it did, and truth was
thrown to the ground.
25 He will cause deceit to prosper, and he will consider himself
superior. When they feel secure, he will destroy many and take his stand
against the Prince of princes. Yet he will be destroyed, but not by
human power.
26 The vision of the evenings and mornings that has been given you is
true, but seal up the vision, for it concerns the distant future."
So we see that the vision goes into the 2300 evenings and mornings and
the interpretation just says 2300 are true. But notice that in the
interpretation Gabriel ends with the destruction of the one who has
exalted himself against God (the Prince of Princes) not by human power.
But this he says is in the distant future.
As a side note notice verses 10 and 24 above. The host of the heavens
are not angels as some have speculated such as the interpretation that
Satan caused 1/3 of the angels to fall. No here and by the application
of this interpretation given by Gabriel the host of heavens are good
people and mighty men. So we really need to re-examine out theories
about (Rev 12:4 KJV)
And his tail drew the third part of the stars of heaven, and did cast
them to the earth: and the dragon stood before the woman which was ready
to be delivered, for to devour her child as soon as it was born.
Now back to what the lesson says:
How did the sin offerings defile the Old Testament sanctuary? Lev. 4:17,
27-31
In this way, everyone's confessed and forgiven sins were carried into
the Holy Place, and the sanctuary was thereby "defiled." This is clearly
implied in the language of Leviticus 16:16, when on the Day of Atonement
the priest had to make an "atonement for the Holy Place, because of the
uncleanness of the children of Israel, and because of their
transgressions, for all their sins" (NKJV). This type of "defilement"
was allowed by the Lord in order to atone for the sins of the repentant
sinner.
Were forgiven sins carried into the Holy Place? Does blood ever
represent sin? The answer is no, blood represents life. So we see life
brought into the presence of God. The animal was the families offering
as acknowledgment that the person was God’s his life belongs to God, he
owes God his life. The blood of the animal represents the impartation of
life to those offering the sacrifice. In fact contrary to forgiven sin
being carried by blood into the temple it is by blood that the temple
elements are cleansed.
Lev.19 He shall sprinkle some of the blood on it with his finger seven
times to cleanse it and to consecrate it from the uncleanness of the
Israelites.
In fact even the entry of the Priest into the Temple is the most likely
thing that would defile it. (Heb 5:3 NIV)
This is why he has to offer sacrifices for his own sins, as well as for
the sins of the people.
Something that would not at all be the case if there were a temple in
heaven.
There is no similarity between the Day of Atonement ceremony and the
sanctuary being restored in Daniel. The word in Daniel 8:14 is
6663 tsadaq (tsaw-dak'); a primitive root; to be (causatively, make)
right (in a moral or forensic sense): KJV-- cleanse, clear self, (be,
do) just (-ice, -ify, -ifyself), (be turn to) righteous (-ness).
Daniel uses the word one other time where it is translated
righteousness:
Dan 12:3
Those who are wise will shine like the brightness of the heavens, and
those who lead many to righteousness, like the stars for ever and
ever.(NIV)
(You can also see how this fits into the theme of good people as stars
or hosts of heaven’s)
The word is never used in Leviticus nor any other place in relation to
the sanctuary or its services. When you think about it there is really
no reason to think that Daniel had any thought of the sanctuary being
something that was in heaven. Daniel knew of the Sanctuary as a place
for God to dwell with his people Israel there would be no need for God
to have such a place where God dwells, i.e. heaven.
What is being cleansed in Lev. 16:16 ?
This is a fairly complex ceremony involving several animals and several
sacrifices. But it really has no relation to that in Daniel.
The lesson says:
“The crucial point to remember is that, in Daniel, not a lot of
distinction is made between pagan and papal Rome. Both are viewed as one
power. This is seen clearly in Daniel 7, for instance, where the little
horn (papal Rome) that arises out of the fourth beast is still part of
the fourth beast, which was Rome, only in its pagan phase. The
little-horn power in Daniel 8 arises after Greece and exists until the
end time, when it is cut off without hand (Dan. 8:25). Pagan Rome rose
after Greece and still exists, now, though, in the papal phase.”
This all assumes you buy into the whole papal and pagan Rome theory
which is really based upon nothing. The fact that Daniel views them as
one power could just as easily mean that pagan and papal Rome were not
the power to which God is referring. The date they often use of 538 A.D.
is of no historical significance at all. And Rome continued for more
then a 1000 years as the Byzantine Empire. Papal Rome waxed and waned
having its most power in about 1000-1200 A.D. With all types of
intrigues as Popes were killed or anti-popes fought for power. As well
as the dominance of certain kings over the Catholic church. It is far
more complex then the simplistic Roman Catholic Church is antichrist
scenario.
The Lesson says:
“Daniel 8:8, 9 says when the large horn was broken, "in place of it four
notable ones came up toward the four winds of heaven. And out of one of
them came a little horn" (NKJV).
Most commentators assume that the little horn came out of one of four
horns, but Hebrew grammar implies something else, that the "little-horn"
power came from one of "the winds of heaven' not from the four horns.
However, the last part of verse 8 says, "four notable ones came up
toward the four winds of heaven." Thus the phrase "the four winds of
heaven" is the nearest antecedent to "one of them," not "the four
horns." The little horn, therefore comes out of one of the four winds
(the directions of the compass) rather than from one of the four horns.
Furthermore, the little horn grows toward three geographic entities,
"the south' "the east' and "the Glorious Land." This second activity of
the little horn suggests that the first activity, "the coming out' also
belongs to the geographic plane, the four points of the compass.”
Now you don’t have to be terrible bright to see the manipulation here.
What do the four winds of heaven refer to in ancient literature? Answer,
the four directions of the compass. So what the verse says is the 4
horns came up pointing toward each of the directions of the compass, the
four winds of heaven.
8 The goat became very powerful. But at the height of its power, its
large horn was broken off. In the large horn's place grew four prominent
horns pointing in the four directions of the earth (New Living
Translation)
This becomes important to SDA’s because they don’t want the little horn
power of Dan 8 to be: Antiochus name of 13 Seleucid kings of Syria: esp.
III the Great 242–187 B.C. (reigned 223–187); IV Epiph•a•nes ca 215–164
B.C. (reigned 175–164) © 1996 Zane Publishing, Inc. and Merriam-Webster,
Incorporated
Who fits remarkable well. But then the prophecy would not have a
fulfillment in our future. Which would not be a real problem if they did
not assume that the horn of Dan 7 was the same as that of Dan 8. Of
course they may not be the same.
The lesson states:
“From history we know that the power that came after the four Grecian
empires was Rome, which arose from a point westward of these empires.”
Pretty meaningless as any conquering power would come from some
direction.
The lesson says:
“2. The "daily." The Hebrew word tamid ("continual," "perpetual," or
"daily") appears 103 times in the Old Testament. It is frequently used
in connection with the "daily" service in the sanctuary. This text shows
that Christ's daily ministry in the heavenly sanctuary is coming under
attack by the little horn.”
Now where is there any mention of Christ’s daily ministry in the
heavenly sanctuary?
(Heb 10:11 NIV) Day after day every priest stands and performs his
religious duties; again and again he offers the same sacrifices, which
can never take away sins.(Heb 10:12 NIV) But when this priest had
offered for all time one sacrifice for sins, he sat down at the right
hand of God.
Hebrews is far better understood as not saying there is a sanctuary
built in heaven but that the sanctuary is modeled after heaven itself
and the reality that is God and his actions to man.
The lesson says:
“3. "The place of His sanctuary." There are two sanctuaries in
Scripture. The earthly (Exod. 25:9, 40) and the heavenly (Heb. 8:1-6).
The Old Testament sanctuary was destroyed in A.D. 70. Yet, even at that
time it was not "His [God's] sanctuary" anymore (Matt. 23:37-39; 27:50,
51). The only sanctuary functioning as "His sanctuary" at the time of
the little horn (the papacy) was the heavenly sanctuary. Thus, the
attack of the little horn is an attack on the heavenly sanctuary
itself.”
Again it assumes the papacy. But in fact not long after the time of
Daniel there was a literal sanctuary as at the time of Antiochus,
further at the time of Rome there was a sanctuary.
The lesson writes:
“By placing the intercession for humans into the hands of the priests
through the confessional and by sacrificing Christ anew in every Mass,
the papacy has removed Christ's heavenly ministry from the thinking of
humanity.”
We are told in the Bible to confess our sins one to another. Certainly
that does nothing to trample the sanctuary. They also do in no way
sacrifice Christ anew in every mass. Not even with the idea of
transubstantionation would that be conceivable. The mass also known as
Eucharist is much like our Lord’s Supper tradition.
The lesson says:
“In the Old Testament, the sanctuary had an "army" of ministering
Levites. The little horn has its own army of ministers who serve the
system.”
In our churches we call them Pastors and Elders.
The lesson says:
“The complete forgiveness that Christ wants to give to those who put
their trust in His free and perfect righteousness has been usurped by a
system that, in effect, takes the place of Christ Himself Instead of
relying directly on Christ and on what He has done for us, believers are
taught to depend upon a church as the vehicle through which everything
that Christ offers us is dispensed.”
Sadly our church does this also with it assumption that it makes up the
Remnant and how other Christians will leave their churches to join the
SDA church because it has the truth. Even the Catholic Church is only
acting as a representative acting in accordance with the will of God, at
least in their view. In other words the church does not forgive but
announces the forgiveness to the guilty on the basis of the forgiveness
that God offers.
Certainly the Catholic Church has major problems but if you think that
it tramples God, then consider that all of us must trample God when we
present error as truth or ignore what we should do. God is not that
small. The Catholic Church has a screwed up doctrine but as you may
recall it was a long time before the SDA church began to understand
Justification by faith. Could it be that during that time which is
really over 100 years of our churches existence we as a church were
trampling the sanctuary? Even though many other Protestants since the
time of Luther had a good grasp of Justification by Faith, no we see
ourselves as learning and growing. Maybe we should allow other
denominations the same freedom instead of declaring them to be the most
anti-Christian of religions.
Friday’s lesson says:
“To understand better the issues of this week, here are quotes, all
taken from the new Catechism of the Catholic Church. In each place where
the word Church is used, replace it with God or with Christ. This should
give us a better understanding of what's happening in Daniel 8. As you
read these quotes, think of 2 Thessalonians 2:4.
"It is in the Church that 'the fullness of the means of salvation' has
been deposited."—Catechism of the Catholic Church, no. 824, emphasis
supplied.
"Basing itself on Scripture and Tradition, the Council teaches that the
Church, a pilgrim now on earth, is necessary for salvation."—No. 846,
emphasis supplied. “
What the lesson does is one of the worst types of deceptions that people
can do. They have completely ignored the context of the words and quote
only a selection of the statement but when you see what the quote really
says it is nowhere close to proving the point the lesson wants to make.
This type of activity should really upset any honest person.
Lesson says:
"The sacrifice of Christ and the sacrifice of the Eucharist [Mass] are
one single sacrifice. . . .’In this divine sacrifice which is celebrated
in the Mass, the same Christ who offered himself once in a bloody manner
on the altar of the cross is contained and is offered in an unbloody
manner.' "-Catechism of the Catholic Church (New York: Doubleday, 1994),
no. 1367, p. 381.
1367 The sacrifice of Christ and the sacrifice of the Eucharist are one
single sacrifice: "The victim is one and the same: the same now offers
through the ministry of priests, who then offered himself on the cross;
only the manner of offering is different." "In this divine sacrifice
which is celebrated in the Mass, the same Christ who offered himself
once in a bloody manner on the altar of the cross is contained and is
offered in an unbloody manner."[188]
1368 The Eucharist is also the sacrifice of the Church. The Church which
is the Body of Christ participates in the offering of her Head. With
him, she herself is offered whole and entire. She unites herself to his
intercession with the Father for all men. In the Eucharist the sacrifice
of Christ becomes also the sacrifice of the members of his Body. The
lives of the faithful, their praise, sufferings, prayer, and work, are
united with those of Christ and with his total offering, and so acquire
a new value. Christ's sacrifice present on the altar makes it possible
for all generations of Christians to be united with his offering.
In the catacombs the Church is often represented as a woman in prayer,
arms outstretched in the praying position. Like Christ who stretched out
his arms on the cross, through him, with him, and in him, she offers
herself and intercedes for all men.
http://www.christusrex.org/www1/CDHN/euch1.html
Lesson says:
"It is in the Church that 'the fullness of the means of salvation' has
been deposited."-Catechism of the Catholic Church, no. 824, emphasis
supplied.
824 United with Christ, the Church is sanctified by him; through him and
with him she becomes sanctifying. "All the activities of the Church are
directed, as toward their end, to the sanctification of men in Christ
and the glorification of God."[292] It is in the Church that "the
fullness of the means of salvation"[293] has been deposited. It is in
her that "by the grace of God we acquire holiness."[294]
Lesson says:"Basing itself on Scripture and Tradition, the Council
teaches that the Church, a pilgrim now on earth, is necessary for
salvation."-No. 846, emphasis supplied.
846 How are we to understand this affirmation, often repeated by the
Church Fathers? [335] Re-formulated positively, it means that all
salvation comes from Christ the Head through the Church which is his
Body:
Basing itself on Scripture and Tradition, the Council teaches that the
Church, a pilgrim now on earth, is necessary for salvation: the one
Christ is the mediator and the way of salvation; he is present to us in
his body which is the Church. He himself explicitly asserted the
necessity of faith and Baptism, and thereby affirmed at the same time
the necessity of the Church which men enter through Baptism as through a
door. Hence they could not be saved who, knowing that the Catholic
Church was founded as necessary by God through Christ, would refuse
either to enter it or to remain in it.[336]
http://www.christusrex.org/www1/CDHN/church3.html#Apostolic
"There is no offense, however serious, that the Church cannot
forgive."-No. 982, emphasis supplied.
982 There is no offense, however serious, that the Church cannot
forgive. "There is no one, however wicked and guilty, who may not
confidently hope for forgiveness, provided his repentance is
honest.[527] Christ who died for all men desires that in his Church the
gates of forgiveness should always be open to anyone who turns away from
sin.[528]
The Lesson says: “Were there no forgiveness of sins in the Church, there
would be no hope of life to come or eternal liberation."-No. 983,
emphasis supplied. “
983 Catechesis strives to awaken and nourish in the faithful faith in
the incomparable greatness of the risen Christ's gift to his Church: the
mission and the power to forgive sins through the ministry of the
apostles and their successors:
The Lord wills that his disciples possess a tremendous power: that his
lowly servants accomplish in his name all that he did when he was on
earth.[529]
Priests have received from God a power that he has given neither to
angels nor to archangels .... God above confirms what priests do here
below.[530]
Were there no forgiveness of sins in the Church, there would be no hope
of life to come or eternal liberation. Let us thank God who has given
his Church such a gift.[531]
984 The Creed links "the forgiveness of sins" with its profession of
faith in the Holy Spirit, for the risen Christ entrusted to the apostles
the power to forgive sins when he gave them the Holy Spirit.
http://www.christusrex.org/www1/CDHN/art10.html#FORGIVENESS
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