29 THE CLOSE OF PROBATION

WITH this view of the subject, the idea seems at first to take strong hold of some minds, that when the work of atonement commences in the most holy place of the sanctuary above, mercy can no longer be offered to sinners, but probation must close. And this is offered as an objection to the view here presented, that the cleansing of the sanctuary, or the work of atonement, commenced in 1844; for, say they, had that been the case, there could have been no conversions since that time; but as sinners have been converted since that point, the cleansing of the sanctuary did not then commence.LUJ 244.1

But from what source has it been learned that probation must close when our Lord commences to minister in the most holy place? No inspired writer has said such a thing, and it is not in the type. It is answered that all offerings for sin were to be presented at the door of the tabernacle, and not in the most holy place. Very true; but an assumption must be superadded to that fact, to make it available as an objection; and that assumption is this: that our prayers, supplications, and confessions of sin, are our offerings; that, consequently, we can present them nowhere else than at the door of the tabernacle, and can present them there only while the High Priest ministers in the first apartment; and after he has changed his position to the second apartment, no such offerings can longer be accepted, no more mercy be offered, nor probation be continued.LUJ 244.2

Here, again, there is manifest an utter misapprehension of the whole question; for this position makes our prayers and confessions the antitype of those ancient offerings. What? can any one for a moment suppose that when a person offered up his victim at the earthly tabernacle, it signified that people under the gospel dispensation would pray, and confess their sins? This we are indeed to do; but the ancient offerings had no reference to such duties as these at the present time; for they all pointed forward to Christ; and when those who argue in this way will take the right antitype, they may lay as much stress as they please upon the locality where it is to be offered; for Christ also “suffered without the gate.” Hebrews 13:12. We have therefore but to follow him into both the holy places (each in its appropriate time) as he presents his offering there.LUJ 245.1

But if Leviticus 17, which is supposed to prove that forgiveness of sin can be found only in the first apartment, be examined as far as verse 7, it will be seen that the great object of the special charge to bring their offerings to the door of the tabernacle, was to prevent the people from sacrificing in the fields to devils. This therefore in no way contradicts the testimony of Leviticus 16, that the high priest with the blood of sin-offering did make atonement in the holiest in behalf of all the people because of their transgressions in all their sins. And to get the benefit of it, they were to afflict their souls at the same time, showing that their probation for that year, in type, did not cease till the atonement was finished.LUJ 245.2

Reference was made in the preceding chapter to those offerings which are supposed to be preliminary to the work of atonement, or the cleansing of the sanctuary.LUJ 245.3

As already stated, the belief is entertained by some that we are now in this preliminary work, and the matter of continued probation is got along with on the supposition that these preliminary offerings might have reference to individual cases, and be applied to particular sins.LUJ 246.1

Let us inquire for the foundation upon which this supposition rests. It is said that the work in the holiest was not the offering of blood for particular individuals, but for all the people. But it is just as true that these preliminary offerings, to which reference has already been made, were of precisely the same nature. They were not offered by individuals, but, like the daily morning and evening sacrifices, were offered in behalf of the whole people. There is, therefore, just as much mercy implied in the sin-offering in the holiest, as in the other offerings presented on that day. We do not deny, but on the other hand fully maintain, that these offerings did imply mercy and the forgiveness of sin for the people. But if so, there was forgiveness of sin to be found while the high priest was presenting his offering in the most holy place. And while in the type it was necessarily general in the antitype it must be individual, for it is for such, that the work is here performed, and the records reveal the true condition of all hearts.LUJ 246.2

If it be said that the work in the holiest was to cleanse the sanctuary, we reply that it cannot be said that it was only to cleanse the sanctuary, which would make quite a different statement of it. It is true it was to cleanse the sanctuary, but this is not the whole truth on this point. It was also for the people, availing for sins committed up to the moment of its offering. The high priest made atonement for the sins of the people on that day just as much as he did for his own sins. Read carefully Leviticus 16 and Hebrews 9:7.LUJ 246.3

Now, it is confidently affirmed that what was done in the type for the people as a body, is done in the antitype for the people as individuals; and the blood of sin-offering ministered in the most holy place, avails for their sins, even as it did in the outer apartment, till it comes to an application in their individual cases. The twofold work of the high priest in the earthly sanctuary seems fitly to typify this twofold work of our High Priest above. For the sins of all those who have passed into their graves from Abel to the present hour may be disposed of as individual cases; and all the while that this great work is being accomplished, the blood of Jesus may avail in the presence of God, for those who are still living.LUJ 247.1

There seems, therefore, to be no difficulty involved in the idea that the offering of the high priest in the holiest, can avail for sins committed while he is there before God. Some additional considerations go to sustain this idea. In the type, so far as we know, during the whole work of the year, the transgression preceded the offering. The sin was committed before the victim was brought. And no offering was brought to the priest for sins that would be committed in the future. This was at least as much so in the holy place as in the most holy.LUJ 247.2

But how was it with our Lord? - He shed his blood before entering the tabernacle in heaven at all. And that blood, once shed, may be pleaded to cancel sins committed after his death just as effectually as for those which, as in the type, were committed before his offering was made. And, as we have seen, this blood is ministered by our Lord in both apartments of the heavenly sanctuary. Now, if its offering in the most holy place cannot avail for any sins only those committed before it began to be offered there, by parity of reasoning it would follow that it could not avail in the holy place, or first apartment, for any sins only those which had been committed before it began to be offered there. And then we should have no forgiveness anywhere in all the present spiritual, life-giving gospel dispensation. But this would be proving too much; and any position which involves such an issue, or any line of argument which leads to such a result, must be abandoned.LUJ 247.3

And finally, the testimony of the New Testament is conclusive on the point that the blood of Jesus avails for us in both the holy places of the heavenly tabernacle (Hebrews 10:19): “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus.” The word rendered “holiest” is in the plural in the original, signifying holy places; and so Macknight renders it: “Well, then, brethren, having boldness in the entrance of the holy places by the blood of Jesus.”LUJ 248.1

These words are a complete refutation of the doctrine that probation closes with our Lord’s entrance within the second vail. We enter into the most holy as well as into the holy by Christ’s blood; and we do it with boldness, because of the promise of the forgiveness of our sins. Thank God that we can still thus enter by the blood of Jesus.LUJ 248.2

The conclusion is consequently put beyond dispute that probation does not end when the work in the most holy place commences, but that it ends with each individual, as the work shall reach his or her individual case. The natural order would seem to be that this work, which has been shown to be the investigative judgment, would begin with the earliest generations of men, that is, with those who are now in their graves (but their record lives on high), and so come down through all successive generations till it reaches the living, the decision of whose cases would be the very closing portion of this last work.LUJ 248.3

But at length the cases of all the generations of the dead will have been examined, and the work will reach the living; then, as each individual case is taken up and passed upon, his probation will end, and his destiny be fixed. This is the scene our Lord brings to view when just before his coming he says that this fearful fiat shall go forth: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Revelation 22:11, 12.LUJ 249.1

And how near are we to this solemn moment? - We know not. For over half a century already has this closing sanctuary work been in progress. It cannot much longer continue. Its whole duration is to be spanned by one generation. Matthew 24:34. This much we know, as taught by the type, that if we would have Christ’s blood avail for us, to atone for our sins when our cases shall come up in that grand review, the record must show that we have sincerely repented of all our sins, and sought pardon for them through our Advocate on high. In the type the people were required on the day of atonement to afflict their souls. Are we, both writer and readers, thus faithfully crucifying ourselves to this world, that we may successfully pass the test of the judgment, and live forever in the world to come?LUJ 249.2

With reference to a possible query that may arise, a word may here be added concerning those whose cases come in review in this sanctuary work. The object of the investigative judgment is to ascertain who are ready for the coming of Christ, and the reward he brings with him. It cannot therefore include all the world; for those who have never made a profession of Christ are condemned already. The work pertains, therefore, only to those who by once professing Christ have had their names entered in the “Lamb’s book of life.” And the point to be decided in the cases of such is, whether they have endured faithfully to the end, or have become backsliders and apostates. If the former, their sins will be blotted out, and their names retained in the book of life. Acts 3:19; Revelation 3:5. If the latter, their names will be blotted out of the book of life, and their sins stand against them, as already explained. The judgment of all others takes place during the thousand years that follow (Revelation 20:4-6): and in this, the saints, having then been made immortal themselves, participate. 1 Corinthians 6:2, 3.LUJ 249.3