Fourth Quarter 2004 Adult Sabbath School Lessons:
"Daniel"

Insights to Lesson 10:
The Sanctuary Cleansed
November 27-December 3

(Produced by the Editorial Board of the 1888 Message Study Committee)

The fundamental pillar of the Seventh-day Adventist Church is the sanctuary doctrine, “a key which unlocked the mystery of the disappointment of 1844” and “opened to view a complete system of truth” (The Great Controversy, p. 423). Intimately associated with an unraveling of the time prophecy of Daniel 8:14 was an understanding of “the daily” (hattamid) in 8:11-13.

Seventh-day Adventists have generally been united on the interpretation of the time prophecy of Daniel 8:14 terminating in 1844 using the day/year principle, “Unto two thousand three hundred days, then shall the sanctuary be cleansed.” Moreover it has been generally understood that the sanctuary specified in the text is the heavenly sanctuary which requires rectification or cleansing. But it must be remembered that these conclusions were formed and solidified based on the unique understanding that “the daily” of Daniel 8:11 referred to something evil and negative. This was the position of William Miller and the vast majority of our pioneers following the Great Disappointment including Joseph Bates, James White, J. N. Andrews, Uriah Smith, J. N. Loughborough, and S. N. Haskell.

Today the view of “the daily” endorsed by the church at large has undergone a 180-degree reversal, and “the daily” is identified as the positive and beneficial ministry of Christ in the heavenly sanctuary. If William Miller and others would have arrived at the same conclusions regarding “the daily” in the 1830-1850 timeframe, we would not exist today as the remnant church of Bible prophecy. You, reader, and I would not be Seventh-day Adventists. The identification of “the daily” as an evil power was the pivotal point that led Miller and others to conclude that the 2300 days would terminate in 1844. Ellen white states it succinctly:

“Then I saw in relation to the ‘daily’ (Dan. 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test” (Early Writings, p. 74).

Identification of “the Daily”

Although Miller used different reasoning to determine that “the daily” was an evil power, the same conclusion can be determined by an internal exegesis (drawing out) of the passage. As the quarterly pointed out, the passage in Daniel 8 is permeated with terms related to the sanctuary service (sometimes referred to as cultic terminology). The ram, the goat (both sacrificial animals), and the horn (of the altar) are all associated with the sanctuary service. The “daily” (tamid) is a sanctuary term associated with “the daily burnt offering” and the perpetual (tamid) showbread and the perpetual light from the seven golden candlesticks. The sanctuary itself is referred to in 8:11.

However it must be recognized that the ram, the goat, and the horn are all evil, pagan powers as used in this passage. Sanctuary terminology is employed in this passage in a counterfeit sense. Therefore we would rightfully conclude that the other sanctuary terms in the immediate context of the ram, the goat, and the horn would also be used in a counterfeit manner. Hence “the daily” should also be understood as having negative, counterfeit connotations—certainly not the daily high priestly ministry of Christ.

Moreover, we may also note that the ram, the goat, and the horn exhibit self-exalting characteristics. In fact the Hebrew verb for “exalt,” gadal, is used five times in the passage. [Note: In verses 9, 10, 11, and 12, respectively, the gender alternates between the masculine and feminine in the Hebrew language. The masculine refers to pagan Rome and the feminine to papal Rome.] The ram “became great” (8:4), the goat “grew very great” (8:7), the horn “grew exceedingly great” (8:9), she “grew up” to the host of heaven (8:10), and he “exalted” himself unto the Prince of the host (8:11). So we see the five-fold repetition of exaltation in the passage: gadal, very gadal, exceedingly gadal, gadal to heaven, and gadal to the Prince of the host.

The principle of self-exaltation is a theme that is pervasive in the passage. Thus, one might tentatively conclude that “the daily” is somehow related to gadal or the principle of self-exaltation. This may be seen in verse 11. This was the memory text last week and is the crux text for understanding this passage. A literal rendering of the Hebrew text is as follows:

Even unto the Prince of the host he (pagan Rome) exalted himself. And from him (pagan Rome) the daily (the perpetual self-exalting principle) was lifted up; and the place of his (pagan Rome’s) sanctuary was cast down (8:11).

The continual principle of self-exaltation was lifted up or absorbed by papal Rome from pagan Rome, and around A.D. 330 the place or location (Rome) of pagan Rome’s sanctuary was cast down or removed from Rome to Constantinople. The “sanctuary” in verse 11 is a counterfeit sanctuary housing the emperor of Rome. Its location (place) was removed from Rome to the East in A.D. 330.

Pagan Rome is the principle actor in 8:9 exalting horizontally and geographically by force of arms. Papal Rome comes on the scene ca. A.D. 150 and is the principal actor in 8:10 exalting vertically and spiritually to heaven. Both pagan and papal Rome mingle together in 8:11 where papal Rome fully assumes the exalting principle from pagan Rome. Papal Rome reinforces Sunday observance, which was initiated by paganism, whereby she (papal Rome) also exalted to the Prince of the host. Coincidentally, around A.D. 330 pagan Rome willingly relocated to the East from its origins in Rome. Papal Rome is the principle actor in 8:12, ultimately using military force by intrigue to supercede the power and authority of pagan powers in Rome.

“The Daily” and 1844

The crux text of Daniel 8 is verse 11, commonly translated as follows: “He exalted himself (papal Rome) even unto the Prince of the host. And by him (papal Rome) “the daily” (Christ’s ministry) was taken away; and the place of His (Christ’s) sanctuary was cast down.”

If William Miller and the other pioneers had adopted this current view of “the daily” as suggested by the foregoing translation and interpretation, they would not have been able to harmonize the beginning of the 70-week prophecy of Daniel 9, starting in 457 B.C., with the commencement of the 2300 years for the following reason. If the papacy took away “the daily,” representing the daily ministry of Christ in the heavenly sanctuary in 8:11, then the earliest starting date would be around A.D. 200. Similarly the earliest date for the Christ’s sanctuary to be cast down would also be around 200 A.D.

The answer to the question in 8:12 revolves around the time required for the final restoration of the sanctuary which is being trampled under foot. The answer is 2300 years in 8:14. Therefore the 2300 years would necessarily have to conclude no earlier than A.D. 2500 in order to harmonize with the sanctuary being cast down by the papacy (ca. A.D. 200) in 8:11. ^[1] Miller never had to contend with this conundrum, since God placed His hand over such an interpretation of “the daily” which would lack self-consistency and harmony with the commencement date of 457 B.C. determined from the 70-week prophecy of Daniel 9.

The current view of “the daily” commenced with Louis Conradi and has led to no end of confusion as foretold in Early Writings, p. 74, and has been responsible for leading many “bright lights” to grow dim and reject the Most Holy Place ministry of Christ commencing in 1844. This in turn has led to the rejection of the Spirit of Prophecy by men such as Conradi, Waggoner, Prescott, and more recently, Ford, Ratzlaff, and numerous other Adventist ministers.

The fundamental pillar of the Seventh-day Adventist Church is the Sanctuary doctrine. This doctrinal truth is the reason for our existence and it rests securely with the correct, historical understanding of “the daily,” which is now supported by a careful exegesis of the passage in Daniel 8:9-14.

The Cleansing of the Sanctuary and the Wedding

The principle issue of concern in the vision unfolded in Daniel 8 is the pervasive problem of self-exaltation in nations and a self-exalting religious power. The same principle infects people of these nations and the people in this religious system, namely apostate Christianity. Not only does the sanctuary need to “cleansed” from this defilement, but prior to this being accomplished the hearts of God’s people must be cleansed from this character trait inherent in fallen humanity.

The principles involved in the cleansing of the sanctuary are clearly set forth in Leviticus 16 and 23 and The Great Controversy. However, the connection between the cleansing of the sanctuary in Daniel 8:14 and the vision of the ram, the goat, and the horn has left the reader with a disconnect. Now with the understanding that “the daily” (hattamid) represents the principle of self-exaltation, we have a self-consistent vision in harmony with the climax of the chapter—the cleansing (setting right, rectification, justifying all embodied in the Hebrew word [sadaq] translated in the KJV as cleansed) of the sanctuary.

The Wedding. “At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. And they that were ready went in with Him to the marriage; and the door was shut” (The Great Controversy, p. 427). The wedding commences not at the second coming of Christ, but with the commencement of the Most Holy Place ministry of Christ beginning in 1844. ^[2] The wedding is concluded prior to the return of Christ in the clouds of heaven (Luke 12:35-37).

After the General Conference Session in 1888, A. T. Jones became increasingly fervent about preparing a people for the Lord’s return and began placing more emphasis on Daniel 8:14 and the cleansing of the sanctuary. At the General Conference in 1893 he preached: “Which would you rather have, the completeness, the perfect fulness of Jesus Christ or have less than that with some of your sins covered up that you never know of? [Congregation: “His fulness.”] But don't you see, the Testimonies have told us that if there be stains of sin there, we cannot have the seal of God. How in the world can that seal of God, which is the impress of His perfect character revealed in us, be put upon us when there are sins about us? He cannot put the seal, the impress of His perfect character, upon us until He sees it there. And so He has got to dig down to the deep places we never dreamed of, because we cannot understand our hearts. But the Lord knows the heart. He tries the conscience. He will cleanse the heart, and bring up the last vestige of wickedness. Let Him go on, brethren; let Him keep on His searching work, and when He does bring our sins before us, let the heart say, “Lord, thou gavest thyself for my sins. Oh, I take thee instead of them. They are gone, and I rejoice in the Lord.” ^[3]

The issue at the time of the end revolves around righteousness by faith in the context of the cleansing of the sanctuary. In the new heaven and the new earth righteousness will dwell. But in this fallen world, even where sin reigns in death, is where righteousness is to reign supreme in a unique corporate body of believers worldwide before the Second Coming. The supreme reign of righteousness is possible only when grace reigns supreme in the heart of the penitent sinner. This must be true, for it is the grace of God that teaches us to deny all ungodliness and to live soberly, righteously, and godly in this present age looking for the blessed hope and the glorious appearing of our great God and Savior Jesus Christ (Titus 2:11-12). When grace reigns supreme in the hearts of God’s people, it will be then that the Bride will have made herself ready for the marriage of the Lamb. “And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.”

—John W. Peters

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Endnotes:

1. The question asked in 8:12: “Until when the vision: the daily and the transgression giving both the host and the sanctuary to be trampled underfoot?” implies the whole vision beginning with Media-Persia. The Quarterly correctly states this fact as an argument to support the terminus of the vision in 1844. While this is true, the key issue is the restoration of the sanctuary in 8:14. And since the “new view” identifies the sanctuary of 8:11 as Christ’s sanctuary, which was cast down by the papacy, this now becomes the focal point for the commencement (A.D. 200) of that which must be restored, ca. A.D. 2500. But this is not self-consistent with commencement of the 2300 years as determined from the 70 weeks of Daniel 9. [return to text]

2. See Daniel 7:13; 8:14; Malachi 3:1-3; Matthew 25:1-13; 22:1-14; Luke 12:35-37; Revelation 19:7-9. [return to text]

3. 1893 General Conference Bulletin, p. 404. [return to text]

Note: For the serious student of Daniel 8, the full 120-page manuscript entitled The Mystery of “the Daily,” is available from 1888 Message Study Committee, 269-473-1888.

Read the study notes for lesson 11