Monday, July 2, 2018

THE DIVINE NATURE


THE DOCTRINE AND EXPERIENCE OF
THE SECOND CLEANSING WORK OF GRACE


THE REALITY AND CURE
FOR THE INHERITED CARNAL NATURE


THE OLD AND NEW COVENANTS


THE PERFECT WILL OF GOD


THE FULFILLMENT OF
TYPES AND SHADOWS


SANCTIFICATION


PERFECT LOVE


GOD IN MAN


HOLINESS











Written and Published By:
Jim Storts
198 Bluebird Lane
Boone, NC 28607
Telephone:  865-356-2872


(There is an underscore in my email address between jim and storts)


This treatise may be reprinted in its entirety without permission from the author.















Published:  June 2018


FOREWORD

Pastors and ministers of the gospel of Jesus Christ are respected and trusted by most of those who sit under their teachings.  A minister is expected to be honest, sincere and truthful.  Generally, the people in the pew believe what their ministers teach them.  Many will even search for a minister whose doctrines appeal to their own beliefs, regardless of whether those beliefs agree with the Word and the Holy Spirit.  Surely it is the responsibility of each individual person to work out their own salvation with fear and trembling; because, at the final judgment we will each be accountable for how we have handled Jesus Christ, the Word of God.  This position is verified by Ezekiel chapters 3, 18 and 33.

I invite you to take heed to the words of the Apostle Paul in his instruction and exhortation to Timothy in his epistle: 2 Timothy 2:14-19, “Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.  15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.  16 But shun profane and vain babblings: for they will increase unto more ungodliness.  17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.   19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.”

It is a serious matter to teach a doctrine which adversely affects the divinely ordained plan of full salvation.  It is equally serious to excommunicate a person who is not guilty of sin.  The works of these two men, Hymenaeus and Philetus, was of such a nature that the Holy Spirit gave full witness that they were guilty of causing division and harm to the church of God.  Church history is full of examples where saints, holy men, were persecuted, falsely charged and excommunicated without the full witness of the Word and the Spirit. 

Ezekiel 13:1-3, “And the word of the Lord came unto me, saying, 2 Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of the Lord; 3 Thus saith the Lord God; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!”

Ezekiel 34:1-4, “And the word of the Lord came unto me, saying, 2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks?  3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.  4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.”

In the beginning God created the world and all that is in the world and in the whole universe.  There is nothing in existence which was not created by the Father, Son and Holy Spirit.  They are The Three of whom the scriptures speak in Genesis 1:26, “Let us make man in our image, after our likeness:”  So, they did.  Adam and Eve were created in the image of God. They were created in the image of holiness. Hebrews 12:14, “Follow peace with all men, and holiness, without which no man shall see the Lord.  Without holiness, no man shall see the Lord.  Without holiness, no man can understand the mysteries and doctrines of God.  Ephesians 1:4, “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:”

It is the will of God that men and women live “in the image of God.”  God created them in His image. When they lost that image, it was and continues to be the will of God to restore them to that image. This is the essential purpose of the gospel of Jesus Christ, to recover fallen man and restore him to the image of God.  2 Corinthians 4:3-4, “But if our gospel be hid, it is hid to them that are lost: 4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” 

What is the glorious gospel?  It is the good news of God’s will to restore us to “the image of God.”  Just as Jesus came to earth in the image of God, so also is the image of God restored in a man when the Holy Spirit inhabits the heart of a holy man.  In the Old Testament, and until the day of Pentecost, the Holy Spirit was with men.  Since the day of Pentecost, the Holy Spirit dwells in those whose hearts have been washed and made pure by the blood of Jesus.  The Holy Spirit became that purging fire which eradicates man’s natural propensity to sin, the influence of an inherited, corrupted, carnal nature. The Holy Spirit gives the justified believer that second measure of grace which generates that power; (that influence, that grace) to stand against all the wiles of the devil.  When the searching, hungry heart of a man cries out to God for the power to crucify his own flesh, his own selfish desires; then, the Holy Spirit is given to that one who seeks true holiness.    

I desire to dispel what I believe to be the greatest deception which opposes the doctrine of two cleansing works of grace.  Satan is a liar and he is the father of every lie.  He will put thoughts into men’s minds to deceive them and lead them away from the truth.  If Satan can cause a person to believe a lie, then he can prevent that person from believing the truth. The lie which Satan has been so effective in propagating is that the “carnal nature” is “sin”.  Satan has advanced the crafty question: How can a child of God who has been forgiven and cleansed of all his sin, still have sin in his heart?  The answer is simple and emphatic: The child of God does not have sin in his heart.  The carnal nature is not equivalent to sin.  The carnal nature is not an act of sin.  The carnal nature is not a personal choice to commit sin.  God does not impute sin where there is no knowledge of the law of righteousness.  Satan has lied to people when he tells them that the doctrine of two works of grace allows and promotes that a child of God is yet sinful.  The carnal nature is not sin.  Sin is a willful disobedience.  God does not ever charge an innocent person with sin.  Innocence is lost when a person chooses of his own volition to disobey a known command or principle of righteousness. 

The born again, justified, child of God will desire to obey God.  When the Holy Spirit teaches the new convert a law of God, a righteous principle of God, the child of God will act in obedience.  He will have a strong desire to fully obey all that the Holy Spirit commands. He will soon discover an inner resistance to fully obey the voice of the Holy Spirit.  The sincere child of God will consecrate himself and cry out to God against this spiritual influence to disobey the divine teacher. Regardless of his understanding of terms and doctrines, the Holy Spirit will faithfully remove the carnal, corruptible nature and make him a partaker of God’s divine nature.  Subsequently, obedience will become much easier with all resistance coming externally, rather than from within. 

Every child of God must understand that until his heart is filled with the indwelling Holy Spirit, his relationship with God is deficient, just as the Old Covenant was deficient, faulty, until Christ came and brought us a better   covenant with better promises.  Under this New Covenant we have access into this grace of sanctification.  The first covenant was not sinful.  It was not unholy.  But it was not the perfect will of God.  Justification is not an imperfect work; however, it is not God’s complete plan of salvation. It is the first part of a two-part plan to restore man to “the image of God.”  All willful, personal, imputed sins are forgiven and purged in the initial work of salvation, which is justification.  However, the newborn babe in Christ is yet carnal until the perfect work of sanctification is accomplished in the heart of the believer by the Holy Spirit. 

Let us begin our examination and search of the scriptures by looking into the book of Hebrews which was written specifically to the Jews to teach them of this New Covenant relationship with God. It is a widely acknowledged fact that various parts of God’s plan of New Testament salvation through Jesus Christ were typified by certain acts and objects described in the Old Testament.  Christian writers were inspired by the Holy Spirit to record the doctrines of Jesus Christ and His gospel. These inspired writings constitute the books and pages of the New Testament.  Thus, we have the book of Hebrews.  Probably written by the Apostle Paul, it is intended to convince the Hebrews of the divinity of Christ and the superiority of the Gospel over the Mosaic Law.  The audience, the primary reader addressed by the book of Hebrews is that person who either is a natural Hebrew or that person who has come to believe and accept the true and only God of the Hebrews as set forth in the Old Testament by the Law and the Prophets.  The book of Hebrews speaks to that person who knows the Law of Moses and the Sanctuary with all of its aspects and articles. 


HEBREWS
Chapters 8, 9 and 10

The book of Hebrews was written specifically to the Jews to convince them that God had established a New Covenant with all mankind through His Son Jesus Christ.  Although they did not always keep the Law, the Jews put great importance on the traditions of their fathers and the Law of Moses and the Prophets. 

The burden of this book was to convince the Jews that they would not be committing spiritual adultery by embracing the gospel of Jesus Christ. It was spiritual adultery for any Hebrew to worship any god other than Jehovah, the one true God.  Especially in chapters of eight, nine and ten, the transition from the Mosaic Law to the Law of Jesus Christ was clearly set forth by showing that the New Testament gospel was a fulfillment of the types and shadows of the Old Testament tabernacle and its ordinances.  The pattern for the tabernacle and all that pertained to it, which God gave to Moses and the children of Israel, was a divine foreshadowing of the true tabernacle which is the heart of the Christian. 

The antitype must correspond exactly to the type, “which was a figure for the time then present.”  “Who serve unto the example and shadow of heavenly things.”  Understanding these things will be facilitated by the consideration of certain key words. 

1.)  Example: Greek: hupodeigma (hoop-od'-igue-mah); from NT:5263; an exhibit for imitation or warning (figuratively, specimen, adumbration):

2.)  Figure: Greek: parabole (par-ab-ol-ay'); from NT:3846; a similitude ("parable"), i.e. (symbol.) fictitious narrative (of common life conveying a moral), apothegm or adage:

3.)  Pattern:  Same Greek origin as “shadow”: tupos (too'-pos); from NT:5180; a die (as struck), i.e. (by implication) a stamp or scar; by analogy, a shape, i.e. a statue, (figuratively) style or resemblance; specifically, a sampler ("type"), i.e. a model (for imitation) or instance (for warning):

4.)  Shadow: Same exact definition as #3 above.

The proper interpretation of types and symbols must employ the consistent rules of any language. The words used must have a definite meaning which is not arbitrarily applied.  However, the interpretation of the symbol must agree with the context. The language of the Bible in allegories, parables, types and symbols is always analogous.  The symbol, type or shadow must bear a resemblance to the antitype in some manner.  In all these things the Holy Spirit must be our teacher.  Without divine inspiration, no man can understand the will of God or the Word of His testimony.

James 1:5, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”

Hebrews Chapter 8

1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
In regard to the instructions which have preceded, the following is a summary exposition of the subject of the sanctuary and tabernacle.  It is important to understand both the type and the antitype; the pattern and its fulfillment. Jesus Christ is the Minister of both the Old Testament temple which was built by men’s hands; and, the New Testament temple which is the pure heart of the redeemed child of God.

It is important that we understand the importance of what the Holy Spirit has inspired to be recorded here in the New Testament.  This passage of scripture is not in the Old Testament.  It was not given to those who were yet under the force of the Old Covenant.  It was given as part of the gospel of Jesus Christ to explain some very important and fundamental truths about the plan of salvation.  The Holy Spirit herein sets before us an explicit explanation of the types, shadows and symbolic instructions which are embodied in the Old Testament Sanctuary.  Galatians 3:24-25, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.”

There has never been a high priest like our High Priest.  This is new and different from that which has come down to us from our forefathers.  Our High Priest is the Son of God.  Our High Priest is the Minister of the “True Tabernacle”, not the type, not the symbolic, not the pattern, but the true, the real, the fulfillment of prophecy.  The Messiah has come and established that of which the pattern spoke.  But we must not forget that God first spoke by means of a pattern.  It was the pattern God gave to Moses in Mount Sinai.  It was imperative that Moses follow every detail of the pattern since it was to be a type of the wonderful work of salvation which Jesus Christ would bring down to mankind.

3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
The Old Testament tabernacle had its brazen and golden altars whereupon the blood offering was made, first for the sins of the people and secondly for the errors of the people and the priests.  Hebrews 2:17, “to make reconciliation for the sins of the people.”  Hebrews 9:7, “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:”  Jesus gave Himself as a perfect blood sacrifice which need not be repeated, but is sufficient for all that will come to Him in faith.  Hebrews 10:14, “For by one offering he hath perfected for ever them that are sanctified.”  Once the disciple of Christ has been justified by faith and sanctified by faith there should be no turning back into the evil bondage of disobedience.  The work of New Testament salvation is designed to be “forever.”  Because Jesus overcame and is now sitting at the right hand of the Father, we also can overcome by faith and obedience and possess eternal salvation. 

Christ has made us kings and priests and we must offer up the sacrifice of the praise of our lips.  We must be willing each day to make whatever sacrifice God asks of us.  Jesus offered the sacrifice of His life, His body, His blood as the perfect payment for the sins of all men.

4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
Jesus Christ is not a common priest according to the Law of Moses.  Jesus is the fulfillment and perfection of the plan of God concerning the payment of the penalty for sin.  Jesus did not come to participate in the perpetuation of the Mosaic Law and all the ceremonial traditions of the first covenant.  There were already priests in the world who were rendering that service to the people.  Jesus came to bring a more perfect plan of salvation and soul cleansing for all who believe on Him.  The New Testament plan of salvation, which was preordained before the foundation of the world, was to bring the individual worshipper and servant of God into perfect fellowship with God.  This was the condition and position of Adam and Eve before they allowed sin to enter their hearts.  Through Jesus Christ, the perfect sacrifice for sin, this perfect relationship with the Father is restored.  Hebrews 9:26 “…but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”

5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.
Immediately in this summary exposition, the Apostle Paul advances the understanding that the Old Testament Tabernacle and it furnishings were symbolic objects acting as a schoolmaster to bring us to a more perfect understanding of the plan of salvation. The tabernacle with all its rooms, veils, furniture and instruments were symbolic of a corresponding reality in the New Testament plan of salvation.  Moses was instructed and warned repeatedly that he must be careful to follow the exact pattern which he was given on Mt. Sinai.  This pattern was an example and shadow of heavenly things which must come to pass with the ministry of Jesus Christ.  All these things were in the mind of God before the foundation of the world.  The tabernacle in the wilderness and the temples of Solomon and Zerubbabel served temporarily as an example, a shadow and pattern.  The “new” must identify with the “old”.  The first was a pattern, so the second must be like the pattern.  Men have no right or authority to change the pattern or its fulfillment.  Some men have changed the true tabernacle to possess one room instead of two.  They have incorrectly taught that the rending of the veil signified its removal.  The Holy Scriptures state that it signified “access” not “removal.” 

When Jesus gave himself as a sacrifice on the cross, the veil was not removed.  The Golden Altar was not removed.  The second application of the blood of the sin offering is still a relevant part of the pattern.  God did not change the pattern.  What changed was the efficacy of the sacrifice and the access into the Holiest of Holies. 

6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
Paul tells the Hebrew people that the time has come when God has given to mankind a more perfect covenant which contains better promises of blessings to the people of God.  New Testament salvation and the administration of the heavenly tabernacle which God has pitched (made) and not man is better than the old.  It is a more excellent ministry because we have access to more grace.  We have a better mediator in the Priesthood of Christ than in the priesthood of Aaron.  The New Covenant is better than the Old Covenant.  The New Testament promises are better than the Old Testament promises.  With Christ Jesus and the indwelling of the Holy Spirit, we have greater grace, power, love and deliverance from sin and self!

7 For if that first covenant had been faultless, then should no place have been sought for the second.
If the Old Covenant had been able to accomplish the perfect will of God with mankind, then there would have been no need to replace it with a better covenant.  God did not intend for the Old Covenant to be the final part of His administration and operation with mankind.  From before the foundation of the world, God planned the second part to perfect and fulfill the first part.  The second covenant was not an addition; it was the completion. 

8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
God did find fault with the first covenant because it could not make the people perfect as pertaining to their conscience.  Chapter ten verses one and two, tell us that those under the Old Covenant had no access to spiritual perfection. Consequently, they needed to continually offer their sacrifices for sin.  The good news of the New Covenant was that once justified by faith in the blood sacrifice of Jesus Christ, the people of God could also be sanctified and become as the High Priest who was able to enter the Holiest of Holies.  We can come boldly to the throne of grace and find help for our every need.  We can be perfect before God and find grace and wisdom for every situation!

In the fullness of time, when the prophecies of old had been fulfilled God sent His Son to the Jews first.  To Israel came the Lion of the tribe of Judah.  He came to His own and they did not receive Him.  He came first to the lost sheep of the house of Israel.  However, He came not to the Jews only, but also to the Gentiles.

9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
Why did the Holy Spirit inspire such detailed descriptions of the Old Testament Tabernacle to represent New Testament salvation?  It is because there is a symbolic relationship. The furniture of the Tabernacle was symbolic, “a figure for the time then present.”  They spoke of the elements of a New Testament gospel plan for conversion and cleansing.

This New Covenant has new laws which are written upon the hearts of those who believe in Jesus Christ and keep His commandments.  It is founded upon the law of love instead of a law of letters.  Since out of the heart proceed the issues of life; that is where God will look to judge an individual. A covenant is a commitment to an agreement between two parties.  Either party can break the covenant.  A covenant can be broken.  The Israelites broke their covenant with God many times.  Many times they vowed their vows to God; and many times they broke their vows. 

10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
This New Covenant is built upon love, honor, humility and honest obedience.  God will send His Holy Spirit to teach each person individually and not just the person who stands as the High Priest.  Under the New Covenant, our High Priest is the same One who redeemed us and gave His blood as the payment for our sins. 

The New Covenant is greatly different from the Old Covenant.  How? The Old Covenant was an external law written on tables of stone and administered by rules, traditions and ceremonies.  The child of God, whether he was a Jew or Gentile, proved his acceptance and belief in the God of Israel by submitting to these rules and ceremonies.  The New Covenant was established upon the principles of love and faith.  In this New Covenant the power of love and faith produces the works of righteousness and obedience; not merely by the words and commands of the law.  It is good to possess and know the letter of the law.  It is better to have the Word and the Spirit indwelling within our heart.  In justification the new convert has the Word in his heart.  In sanctification the consecrated believer has both the Word and the Spirit in his heart. This is the meaning of Jesus’ words when speaking to His disciples concerning the Holy Spirit, “He is with you, but He shall be in you.” The Word and the Spirit are the two Witnesses we must have to possess the power of an endless life.

11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
Under this New Testament dispensation, every soul will be visited by the Holy Spirit to call Him to serve the Lord and Savior of their life.  Every soul will hear that still small voice which instructs, warns and rebukes. The Holy Spirit will teach the way of holiness and righteousness to everyone who seeks after God and truth.  There is no one who has not heard the voice of the Holy Spirit teaching them the moral difference between right and wrong.  Titus 2:11,12, “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;”

This work of the Holy Spirit wherein He dwells within us and becomes our constant teacher, comforter and victor over all sin and selfishness is the essence of perfection in the New Covenant, which we have in Christ Jesus.  This privilege and relationship was not obtainable under the Old Covenant. 

12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
Instead of wrath, mercy will first be offered to every transgressor.  If the sinner will take heed at the offering of mercy, God will forgive and forget all their rebellion and wickedness.  If God’s mercy is refused, the sinner will die in his sins and be lost eternally.  The penalty for sin is spiritual death (separation from God).  The wages of sin is spiritual death.  But in mercy, God offers pardon for those who come to him with a broken and contrite heart.  It is not the will of God that any person should perish, but that all experience the fullness of grace which is found in Jesus Christ. 

13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
This is the New Covenant.  The Old Covenant has passed away and is no longer in force.  Jesus Christ brought to us a new and perfect way which was foretold in the Law and the Prophets, in types and symbols.

By the very act of making a New Covenant, God proved the Old Covenant to be insufficient.  The New Covenant did not make the Old Covenant unholy, but rather inadequate in bringing men and women into a loving and righteous relationship with God.  God had a second part to His plan.  The first covenant was simply the first stage of His divine plan of full redemption.  Perfection can exist in parts and then the combination of the parts brings about a greater perfection.  The perfection of the whole body is greater than the perfection of the eye, the ear or the hand alone.  Also consider the perfection of Adam when God created him.  Adam was a perfect part of God’s creation; and yet, he was incomplete because he did not have a mate.  So God put Adam to sleep, removed one of his ribs and made a helpmeet for Adam.  Adam and Eve enjoyed the perfect relationship of unity, oneness in their marriage, which was the perfect will of God. 


Hebrews Chapter 9

1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
Having said these things, let us now look more specifically at the Old Covenant tabernacle and the pattern which foretells of the New Covenant.  The first covenant had ordinances which dictated how to serve the Lord; and, it had a sanctuary made with human hands.  The second covenant also has ordinances which dictate how to serve the Lord; and, it has a temple not made with human hands (the heart of each individual which is made by God). 

The first covenant had religious ceremonies (divine service) and material objects (worldly sanctuary).  Some of the services were carried out by the common priests.  Certain services were performed only by the High Priest.  Some objects were made of brass, others were made of gold.  These differences were purposely designed by God to signify a distinction in value and importance.  The service of the High Priest as he entered the Holiest of Holies was accompanied by a more intimate relationship with God than the services of the Holy Place, which were carried out by the common priests in their daily assignments.  The furniture and objects of gold employed in the interior of the tabernacle were of greater value than the brazen furniture and tools outside of the tabernacle in the outer court.  Remembering that the antitype must be like the type, we must accept the truth that this distinction in value and importance is imported into the perfect plan of New Testament salvation. 

1 Corinthians 13:10, “But when that which is perfect is come, then that which is in part shall be done away.”  The scriptures frequently impress upon us the necessity of perfection, the need to complete something which is in part already perfect.  The word “perfect” in this verse is the Greek word “katartizo (kat-ar-tid'-zo); from NT:2596 and a derivative of NT:739; to complete thoroughly, i.e. repair (literally or figuratively) or adjust:  KJV - fit, frame, mend, (make) perfect (-ly join together), prepare, restore.”  This progressive perfection does not diminish the previous work’s value or necessity. 

2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
Paul now begins to identify the areas, rooms, furniture and service of the Old Covenant sanctuary which foretold in types and shadows the operation of God in the future covenant which His Son would minister to the people.  I must caution the reader to not remove any of these symbols from the pattern which was given to Moses in Mount Sinai.  As we trace the transition from the old to the new, each of these articles of the tabernacle have their fulfillment in Jesus Christ and His redemptive plan of salvation.

Some religious teachers, whether deliberately or from lack of understanding, take away or ignore certain articles of the tabernacle to strengthen their doctrine. For example, some ministers have taught that when the veil in the temple was rent from top to bottom at the time of Jesus’ death, the veil was removed and the two rooms became one room.  This interpretation is given to support the doctrine of “one cleansing” as opposed to “two cleansings.”  The veil was not removed! It was opened and access was made to every child of God.  We have all been made kings and priests by faith in the blood of the Lamb of God.  The two rooms have their fulfillment in the redemptive plan.  The two altars have their fulfillment in the redemptive plan.  The table of shewbread, representing the bread of life, has not been removed.  The candlestick, representing the light of the world, has not been removed.  The two altars and the two applications of the blood of the sin offering also have their fulfillment in the redemptive plan of Jesus Christ.  Every article and portion of the tabernacle has its corresponding fulfillment in the New Testament plan of redemption.  These articles and areas identified in the following list are more fully explained later in this discourse. 

Let us list these areas and articles which pertain to the universal church.  Each of these have their fulfillment in the New Testament.  None have been removed.  

1.              The camp of the Israelites, the area outside the cloth fence or curtain which surrounded the outer court.
2.              The curtain fence which surrounded the outer court with its one gate for entrance into the outer court.
3.              The outer court, also called the court of the Gentiles; in which was located the brazen altar for the sin sacrifice and the brazen laver in which the sin sacrifice and the hand and feet of the priests were washed.
4.              The tabernacle with its two rooms and their particular furnishings.
5.              The veil through which the priest entered the Holy Place, the first of the two rooms in the tabernacle.
6.              The Holy Place which was the first room within the tabernacle.
7.              The golden candlestick, within the Holy Place which provided light.
8.              The table of shewbread with its twelve loaves of bread, one for each of the twelve tribes of Israel, which provided food for the ministering priests.
9.              The golden altar, which stood before the third veil; through which the high priest entered the Holiest of Holies; upon which the high priest offered a second application of the blood of the sacrifice for the errors of himself and the people.
10.         The Holiest of Holies which is the second room within the tabernacle.
11.         The ark of the covenant, within the Holiest of Holies, which contained the tables of the ten commandments, Aaron’s rod that budded and a pot of manna. 
12.         The mercyseat with its two identical facing cherubims which sat upon the ark of the covenant. 

3 And after the second veil, the tabernacle which is called the Holiest of all;
This is a reference to the second veil within the tabernacle.  There was also a veil/curtain at the entrance of the court which surrounded the tabernacle.  All three veils/curtains were of the same size, color and pattern.  These all three represent Jesus Christ by whom we have access into this grace wherein we stand.

4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;
The golden censer was used to carry live coals of fire from the golden altar to the mercyseat where the High Priest burned incense which represents the prayers of the saints.  The golden pot of manna represents the spiritual food which God provides for His children.  Aaron’s rod that budded represents the divine protection and promises of God.  These provisions, promises and protection are for the children of God who keep the commandments of God (the tables of the covenant). 

5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
These two identical facing cherubims which overshadowed the mercyseat may represent the Word and the Spirit, the two Witnesses, which bring us into an intimate relationship with the Father. 

6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Under the authority of the Old Covenant the common priests which performed their Levitical duties in the tabernacle were limited to the first room, the Holy Place.  They were not allowed to enter into the Holiest of Holies where the high priest would hear from God and obtain instructions for the people.  The anointing, ordination and consecration of the high priest was on a greater, higher level than that of the common priests.  The high priest was set apart and called into the presence of God to commune with Him for the benefit of the people. 

7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
During the time when the Old Covenant was in force, once each year the high priest went into the Holiest of Holies after he had made the required blood sacrifice upon the golden altar for the “errors” of the people.  Notice that it did not say that this was a sin offering; but rather, it was a blood offering for the errors of the people.  The Strong’s Exhaustive Concordance and dictionary of Hebrew and Greek words gives us the definition and meaning of this word “errors”.  It is taken from the Greek words “agnoeo” and “agnoema” which convey the thought of a “shortcoming”.  It implies that it is an error which has occurred due to a lack of information or intelligence.  It is a thing not known or understood.  Willful disobedience, which is synonymous with rebellion, was atoned for on the brazen altar by the sin sacrifice. 

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
With great clarity and simplicity, the apostle Paul teaches us that access into this place of intimate communion with the Father was not available to the common priests under the Old Covenant.  The first covenant, with its manmade tabernacle, was a type and a shadow of the true tabernacle which the Lord would pitch and not man.  The Old Testament tabernacle was a “figure” and a “symbol” of the New Testament tabernacle which is the heart of the “born again” child of God. 

Under the Old Covenant this relationship and communion with God had not been known to the common man since Adam and Eve “heard the voice of the LORD God walking in the garden in the cool of the day.”  The expression “the cool of the day” has nothing to do with the time or temperature of the day.  The Hebrew word translated as “cool” is “ruwach” which means spirit or breath.  The cool of the day signified the time when the Spirit of God would come to commune with Adam and Eve, refreshing their soul with His Holy Spirit.  It was the time referred to in Isaiah 28:12, “This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.”  It is also referred to by Luke in Acts 3:19, “when the times of refreshing shall come from the presence of the Lord.”

9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
If the Old Testament tabernacle was a figure, then it must have its corresponding antitype in the divine plan of our New Testament salvation. It was imperfect because it was incomplete as it related to the full plan of salvation which was ordained before the foundation of the world.  God’s plan is perfect and complete in each part and in its whole, when it is fulfilled in its entirety.  Every stage and part of God’s work is perfect.  But if man interrupts God’s plan and causes it to not reach fulfillment, then it has been marred by man and not God.  The newborn child is perfect and complete, yet immature.  There is a maturing and perfection which comes with development and fulfillment. 

It is important to remember that all literal and physical things have limits to their spiritual analogy.  The things of this world can only represent heavenly things in that area where they have analogous characteristics.  The mustard plant can only represent faith in that it begins small and has the potential to increase to a large state.  The limits of analogy do not prevent God from using metaphors, symbols, figures and parables. 

10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
The Old Covenant was not the complete plan of salvation.  It was a schoolmaster to bring us to an understanding of the full plan of salvation which has been revealed in Christ Jesus.  This tabernacle with its rooms, furnishings and ordinances was a symbolic message pointing to the true church with its gifts, operations and administrations. This was the will of God until the time of reformation when Jesus Christ would usher in the fulfillment of God’s redemption plan to restore man to the intimate relationship He enjoyed with Adam and Eve before sin entered the world.

11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
Jesus Christ the Son of God came and became our High Priest.  He became the Author and Finisher of a greater and more perfect covenant.  He was the fulfillment of the plan of God for the salvation of mankind.  With His life, death, burial and resurrection the perfect and full payment for all sin was complete.  There was and is no need for anything more.  It is finished. 

12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
The blood of goats and calves was insufficient to pay the full price for sin.  It merely represented a bond payment until the time of full restitution was made by the blood of Jesus Christ, the perfect sacrifice.  This point of fact Paul continues to explain and teach in the following verses. 

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
The blood of bulls and goats postponed the required payment for sin until the perfect sacrifice could be made.  The animal sacrifices were for the atonement of the sins of the flesh.  The blood of Christ is an atonement for both the sins of the flesh and the purging of the conscience.   By faith and obedience, we can be forgiven and justified by the blood of Christ.  Subsequent to justification, there is an inward purging so that we do not experience a remembrance or repetition of sin.    

15 And for this cause he is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
The death of Christ on the cross is hereby declared to be “for the redemption of the transgressions that were under the first testament.”  When Jesus died on the cross “it was finished.”  The payment for the sins of every person who had repented and for the sins of every person who would thereafter repent was paid in full.   The blood of bulls and goats was insufficient to pay for the sins of the world.  The death of Christ was the required payment to release all those who had died under the Old Testament Covenant and were “in prison” (in hold) waiting for the redemption of Israel (all those who believed God and repented of their sins).  See notes on Matthew 27:52 and 1 Peter 3:19.

16 For where a testament is, there must also of necessity be the death of the testator.
17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
“The death of the testator” was fulfilled in Jesus Christ for both the Old Testament and the New Testament.  The redemption of Israel looked forward to the cross and the crucifixion of Christ; our redemption looks back to the cross.  As the song poet wrote: “Our hope is built on nothing less than Jesus’ blood and righteousness.”



18 Whereupon neither the first testament was dedicated without blood.
The application of the blood of a sacrifice represented a cleansing and purifying work.  Whenever and wherever we see the blood of a sacrifice being applied it has a corresponding antitype in the New Testament plan of salvation.  Verse 22 emphatically states that “almost all things are by the law purged with blood; and without shedding of blood is no remission.”

Why are these things concerning the tabernacle and blood sacrifices being taught to people living under the New Testament plan of salvation?  Because there is an important relationship between the pattern of the Old Covenant and the reality of the New Testament.  The Old Testament tabernacle with all its rooms, furniture and services were types and shadows of the elements and doctrines of our salvation purchased by the blood of Jesus Christ our Redeemer.  These words to the Hebrew Christians are not the words of a man; but rather, they are the words of God for the instruction of the believer and follower of Jesus Christ. 

19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
20 Saying, This is the blood of the testament which God hath enjoined unto you.
21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.
These ceremonial rituals were imposed upon the generations of Israel for a specific time and purpose.  As it was written in Hebrews 9:10, those things were“…imposed on them until the time of reformation.”  When the time of reformation had come and was fulfilled in Christ Jesus, all these types and shadows had their fulfillment in the cleansing works of salvation as set forth in the books of the New Testament.

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
The “patterns of things in the heavens” was the physical Old Testament tabernacle with all its rooms, furniture and rituals.  Moses built the tabernacle according to the pattern he received from God on Mount Sinai.  Moses received strict commands to build everything according to the pattern because they were divine symbols of the acts and operations of our New Testament salvation.  The pattern was purified with the blood of bulls and goats; but, the fulfillment of the pattern was purified with the blood of Jesus Christ, the Lamb of God as the apostle Peter wrote in 1 Peter 1:19-20, “But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,” 

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Christ did not come to perpetuate the Old Covenant.  He did not come to purify the tabernacle made with the hands of men.  He did not enter the “Holy Place” or the “Holiest of Holies”.  Rather, He came to purify the hearts of men and women whose faith accepted Him as the Son of God and the Savior of all mankind. 

25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
Christ has made an end of all sacrifices for sin!  He gave Himself a sacrifice for the sins of all mankind.  It is sufficient!  It is finished!  It need not be repeated.  As it is written in Acts 4:12, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”

27 And as it is appointed unto men once to die, but after this the judgment:
We are born into this world for the express purpose of serving and glorifying God.  We will be judged according to the deeds done in this body.  If we die in our sins, where He is we can not go.  If any man sins, he is a slave to sin.  Jesus died and gave His blood to deliver us from all sin.  Shall we continue in sin?  God forbid!  Whosoever is born of God doth not commit sin.  For His seed (His Word) remains in him and he cannot sin as long as His seed remains in his heart.  It is impossible to keep the Word of God in our heart and at the same time disobey His Word.  Either we will keep the commandments or break them.  If we love Jesus, we will keep His commandments.  If we love the pleasures of the flesh more than we love Jesus, we will yield to temptation and rebel against His commandments.  All these things will be revealed at the judgment. 

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
The writer of this book continues to set forth a clear and emphatic explanation of the purpose of the divine pattern contained in the Old Covenant and their fulfillment in the New Covenant.  This book was written to the Hebrews who were seeking to understand the gospel of Jesus Christ.  This book was also written for our understanding and instruction.  By it we understand the acts and operations of our salvation through the redemption of Jesus Christ and the sanctification of the Holy Ghost. 





Hebrews Chapter 10

1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
The Apostle Paul tells us that the Old Testament law is a schoolmaster to bring us to Christ.  The Old Covenant was not the perfection of God’s plan.  It was a progressive plan to bring us to perfection.  The Old Covenant which God made with Israel, with its blood sacrifices and religious rites, could not perfect the hearts of those who kept its laws and instructions.  There is a certain error in the belief that God always does everything with complete and consummate perfection.  In other words, they do not believe that God ever works in a gradual sense to bring something to perfection.  And yet, some of these same people believe sanctification is a gradual process of perfecting the child of God.  They fail to recognize that every act of God is always just and perfect although it may be a mere step in the direction of His intended destination.    

2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
If the cleansing power of the blood sacrifices under the Law could have been equal to the blood sacrifice of Jesus Christ, then they would not have needed to be offered continually, year after year.  Because once the worshipper is cleansed in the blood of Jesus Christ, there is no need of a repetitious repenting and cleansing of sin.  For under this New Covenant we have access into a second benefit or grace wherein the heart of the believer is purged of the carnal nature. Under the Old Covenant there was no provision to purge the soul of the carnal nature which produces an ongoing consciousness of sin. The human nature (not the soul) was corrupted by the carnal nature which imposed an evil lust upon the natural affections and desires.  Some people err in rightly dividing the scriptures by not recognizing this important distinction between the carnal nature and the human nature.  We will possess our human nature as long as we are in this fleshly body.  The carnal nature is the corruptible influence of an evil principal which has, by decree of God, passed upon all men born into this world since Adam and Eve.  The blood of Jesus Christ provides a twofold cleansing for the twofold nature of sin, its captive power and it corruptible influence.  Every child born into this world will come under the corruptible influence of the carnal nature. Those children who reach the “age of accountability” and willfully choose to rebel against God are then in bondage to the captive power of sin.     

1 Corinthians 3:1-4, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.  I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.  For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?  For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?”

It is important to remember that the carnal nature is not imputed as sin in the person who has not yet been purged by the indwelling Holy Spirit.  Under the Old Covenant the carnal nature always produced a remembrance and a consciousness of sin.  Under the New Covenant, a second work of grace has been provided to remedy this fault in man’s relationship with God.  Hebrews 8:7, “For if that first covenant had been faultless, then should no place have been sought for the second.”  If the carnal nature is not purged, it will produce envying, strife and division. 

3 But in those sacrifices there is a remembrance again made of sins every year.
We are to understand that under the Old Covenant there was not a complete and continual deliverance from the act of committing sin.  The blood of bulls and goats was only acceptable as a temporary postponement of the required remittance for sin.  The sacrifices made under the Old Covenant were merely the posting of bond until Jesus Christ came and made full payment by the sacrifice of His holy life.  Romans 3:23-26, “For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.”

4 For it is not possible that the blood of bulls and of goats should take away sins.
To what purpose were these sacrifices made, if not to take away sin?  Was the law which God gave to Moses not perfect and complete?  Did God do a partial work in providing salvation to those who lived under the Old Covenant?  The scriptures tell us God found fault with the first covenant, else there would have been no need for the second covenant.   Who has been God’s counselor to say what He should have done?  Who dares to wrestle with the scriptures to modify the testimony of His actions and purposes?

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
A holy, blood sacrifice was required for the sins of mankind.  None had been made.  None could be found on earth.  Jesus Christ volunteered to take on a body of flesh and blood and come into this world for the purpose of making Himself a sacrifice for the sins of mankind.  Praise the Lord for His love unto us. 

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.
God was not satisfied with the sufficiency of these sacrifices under the Old Covenant.  These animals had no choice but to be used as a sacrifice.  There was no intelligent decision which signified the free will offering of a holy sacrifice.  These sacrifices were merely symbolic of what was truly required.  Only Jesus, the Son of God, was able to make such a sacrifice.

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
According to prophecy and according to the will of God, in the fullness of time, Jesus came and gave Himself as a holy sacrifice for our sins. 

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
These acts of the Old Covenant “Sacrifice and offering and burnt offerings” were carried out by the decree of God and yet He had no pleasure in them.  Why?  Because they did not produce the righteousness of faith, hope and charity which cannot come by the law but by grace.  Let it not be supposed that God made a mistake in His implementation of the law.  Rather, He taught mankind that the perfection of grace and knowledge can not come from the law without the gift of grace which came by Jesus Christ. 

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
Jesus came to do the perfect will of His Father.  What was that will?  It was to replace the first covenant with a second covenant established upon better promises.  What are the better promises?  They are made manifest in this: that we might have access to the grace of the indwelling Holy Spirit.  The Holy Spirit was WITH the justified saints under the first covenant, but He is IN the sanctified saints under the New Covenant. This restoration of man’s relationship with God, lost in the Garden of Eden, gives the sanctified saints power to continually live free from sin.  This is the meaning of the words of Christ when He told His disciples, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth WITH you, and shall be IN you.”

The Father does not give His Holy Spirit to sinners.  The world (sinners) can not receive the Holy Spirit.  The Holy Spirit is given to those who have believed on Jesus Christ, repented of their sins, and have begun to keep His commandments. 

Prior to the day of Pentecost, the Holy Spirit was with the disciples as he had been with Noah, Moses, Abraham, and all the prophets and holy men of the Old Testament.  But a New Covenant was established, whereby we can receive the Holy Spirit into our hearts; thus, “he dwelleth with you, and shall be in you.”  For this is the will of God, even your sanctification.  Satan has worked long and hard to confuse people concerning the will of God in bringing His people into this New Covenant relationship. 

In my conversations with many dear brethren, I have discovered five conditions. 1.) First, there are those who understand the doctrine of two works of grace with a divine cleansing in both works, who not only understand the doctrine but possess the experience, the witness and the power of an endless life.  2.) There are others who do not understand the doctrine of two works of grace but testify of its experience in a second definite awakening and consecration to the perfect will of God and the crucifixion of their flesh.  3.) A third class does not believe in the doctrine of two works of grace and resist its teaching and the experience.  4.) Fourth, there are those who believe the doctrine and think they understand and possess the experience, but remain carnal and fleshly minded in their attitudes and conduct.  The power of the love of God is not operational and does not bear fruit in their life.  5.) Finally, there are those who have not been taught the doctrine, neither do they comprehend its necessity or its purpose in the plan of salvation; and yet they are willing to study the doctrine because they desire a closer walk with God. 

One who has truly been born again will absolutely be led by the Holy Spirit to embrace a second work of grace as they desire deliverance from the influence of the carnal nature which pulls at their heart tempting them to return to a selfish and sinful life.  The searching heart of a justified soul will bring him to the knowledge and decision of his need to be sanctified; even though, he may not understand the spiritual terminology. 

10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
13 From henceforth expecting till his enemies be made his footstool.
14 For by one offering he hath perfected for ever them that are sanctified.
By the will of God and through the offering of the body of Jesus Christ, the way into the Holiest of Holies has been obtained once for all.  Man has been given access into that same intimate relationship which Adam and Eve enjoyed before their rebellion and fall into sin. The last barrier to holiness (the carnal, fleshly, selfish, worldly nature of man) can now be removed.  The veil in the tabernacle was rent from top to bottom, signifying that the way into the Holiest of Holies has been accomplished by the death of Christ on the cross.  Old Testament saints arose from their graves and went into Jerusalem to testify of this great deliverance. Jesus paid the price once for all.

The death of Jesus on the cross was not the end of God’s plan of redemption and restoration.  Following the sacrifice of the Paschal Lamb and the ceremonial services of the Passover was the day of Pentecost.  And in conformance to the pattern, the Holy Ghost was given on the day of Pentecost, fifty days after the Passover.  Why was the administration and operation of New Testament salvation so firmly connected with these Old Testament holy days and the tabernacle?  Because those things are a type of all those works of the New Testament.  Every piece of furniture and ever ritual and ceremony has a corresponding antitype in the New Testament.  God ordained all these for a purpose and for a schoolmaster to teach us from a perfect pattern.  He warned us not to take away from it or add to it.  Many have not taken heed to this warning.

Pentecost was a celebration of the Israelite’s harvest.  It was the end of their labors and a resting from their works.  It was “the day of the firstfruits" (Numbers 28:26).  From the sixteenth of the month of Nisan (the second day of the Passover), seven complete weeks, i.e., forty-nine days, were to be reckoned, and this feast was held on the fiftieth day. The manner in which it was to be kept is described in Leviticus 23:15-19; Numbers 28:27-29. Besides the sacrifices prescribed for the occasion, every one was to bring to the Lord his "tribute of a free-will offering" (Deuteronomy 16:9-11). The purpose of this feast was to commemorate the completion of the grain harvest. Its distinguishing feature was the offering of "two leavened loaves" made from the new corn of the completed harvest, which, with two lambs, were waved before the Lord as a thank offering.”  (Excerpt from Easton's Bible Dictionary.)

Leaven is used as a symbol to represent a permeating influence, either good or evil.  It is most often used to represent a corruptible influence.  Leaven in bread is the ingredient which makes the bread rise.  Bread without leaven will not easily spoil; whereas, bread with leaven will spoil quickly.  “A little leaven, leaveneth the whole lump.”    1 Corinthians 5:8, “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” 

The purposeful use of these analogous symbols and what they represent can not be denied.  The honest, unbiased, faithful soul can recognize the clear teaching of these scriptures. 

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,
16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
The infilling or baptism of the Holy Spirit removes that influence which resists the full surrender to the total control of God.  The element of corruption is purged and the zeal of the Lord is a consuming fire.  The commandments of God no longer appear as an authoritarian force; but rather as loving requests which are willingly enjoined.  The inward foe has been replaced by a blood washed nature which finds great pleasure in obedience to God.

The sanctified person hates every evil way.  He is zealous and faithful to resist and turn from every temptation.  He is careful to not allow any spot or blemish to spoil his robe of righteousness.  He is consecrated to always do the will of the Father. He will bear more of the fruit of the Spirit and increase the more as he grows in grace and knowledge.  There is no inner foe to hinder his spiritual progress.

17 And their sins and iniquities will I remember no more.
18 Now where remission of these is, there is no more offering for sin.
It is the perfect will of God that people repent, be forgiven and never return to those rebellious acts.  It was not so under the Old Covenant.  Under the Law of Moses, where there was no cure for the carnal nature, there was a remembrance of sin every year.  The Israelite was required to offer a sin offering once each year on the Day of Atonement.  But Jesus Christ has purchased a better inheritance by the shedding of His blood.  My sins have been forgiven and the inward foe has been conquered forever! 

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Praise the Lord!  We have access into the “holiest” by the blood of Jesus!  The common priest could only serve in the Holy Place.  Only the high priest could enter the “holiest” once each year after he had applied the blood of the sin offering on the golden altar for his errors and the errors of the people. 

Hebrews 9:7-8, “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:”

What does this mean, “the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.”?  Did not the high priest enter the holiest?  It is apparent that some other access into a spiritual relationship with God was being reserved until fulfilled by the New Testament plan of salvation. 

20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
As the veil in the temple was rent, so was the body of Christ rent.  The veil represented Christ who is the door through which all must enter. There were three identical veils associated with the tabernacle.  The first was at the entrance to the court.  The second was at the entrance to the Holy Place.  The third was at the entrance into the Holiest of Holies.  There was no sacrifice required for any person to enter through the first veil.  This veil represents the “call of God” for all to come into that heavenly place where they can be ministered to by hearing the Word of God.  There was a blood sacrifice required at the second and third veil. 

These are the steps to full salvation” 1) the call, 2) the forgiveness and pardon of personal sins, 3) the purging and sanctifying of the carnal nature.    It is the perfect will of God to bring each believer into the Holiest of Holies, to the mercy seat, where He can commune with His child.  It is here where the mysteries of the Kingdom of God are revealed.  It is here where the anointing of the Holy Spirit is received to enable the child of God to be an instrument of righteousness in the hand of God. 

Beyond the third veil was the second room of the tabernacle called the Holiest of Holies.  It was holier than the Holy Place.  It was were the high priest communed with God and received his instructions and counsel which he was to teach the people.  The Holy Spirit was with the high priest in this room, but the Holy Spirit was not given to indwell the heart of the high priest.  This gift and promise was reserved for the day when Jesus Christ would provide a more excellent way.  Although the Old Testament children of God were obedient and faithful, they did not enjoy this special privilege.  Hebrews 11:39-40, “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect.”

21 And having an high priest over the house of God;
Jesus Christ is our High Priest.  There was never before any like Him.  He was the perfect Lamb of God whose blood cleanses us from all iniquity.  Titus 2:14, “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” 

22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Having experienced the divine plan of salvation in its fullness, the sanctified saints are able to draw near to God with a true heart in full assurance of faith.  Our hearts have been sprinkled with the blood of the sin offering.  Our bodies have been washed from the filthiness of the flesh by our obedience and by the washing of the water by the word. 

23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
It is our duty and our responsibility to hold fast to the grace of God which has been given to us through faith in Christ Jesus.  He cannot fail.  If there is any failure, it will certainly be on the part of man and not God.  Revelation 3:11, “…hold that fast which thou hast, that no man take thy crown.”  Satan will use false accusers to try to rob us of our confidence in our own salvation.  Know yourself.  Be honest with yourself.  1 John 3:21, “Beloved, if our heart condemn us not, then have we confidence toward God.”  Have faith in God and His faithful witness, regardless of what others say falsely against you. 

24 And let us consider one another to provoke unto love and to good works:
Romans 13:8, “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.”  We are commanded to love one another.  We are exhorted to encourage, strengthen, help and do works of kindness.  We are strongest when we are united in holy fellowship.  We are weakest when we allow our burdens and trials to separate us from the body of saints. 

The importance of this statement, in the context of these chapters, is the reality that the carnal nature is essentially self-love.  Self-love is entirely opposed to divine love. Self-love will continually exert its influence until the Holy Spirit purges and replaces self-love with holy love.  Without the “second benefit” we are in danger of losing the first.

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
There are many activities which help us grow in the knowledge and grace of our Lord Jesus Christ.  One of those is the experience of fellowship with other holy people.  It is important that we come together in the unity of the Spirit and rehearse the blessings of God in our individual lives.  The justified soul hungers for fellowship.  It is the healthy desire of babes in Christ to feed upon the words of those who have won victories over the afflictions, temptations and persecutions of Satan. The spiritual successes of others are a great encouragement to our own faith!

In the communion of brotherly love we can exhort one another without that critical fault finding spirit which is so common among the carnally minded.  The sanctified, Spirit-filled, children of God are much like their Heavenly Father; it is not their will that any should perish.  They are quick to help, to teach and to set a loving example of how the believer fights the good fight of faith.  They are obedient doers of the word, that others may see their conduct and follow their example. 

26 For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
Here is a sober warning against the dangers of spiritual death.  If the child of God willfully and intentionally chooses to disobey the commandments of his Heavenly Father, then he is disinherited from the promises given to the children of God.  Every person is a creation of God made by Him and for Him for the glory of God; but, salvation is only to those who obey Him.  Only the righteous shall inherit eternal life.  The wicked, the rebellious, those who choose to sin willfully, will be cast into hell with the devil and his angels.  We are clearly warned that if we sin willfully, our sacrifice for sin no longer remains in effect for us.  To avoid this awful, spiritual tragedy, we must be sanctified and filled with that “standing grace” which enables us to stand against all the wiles of the devil. 

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
If we sin willfully, we have no hope of salvation or a heavenly home; but rather, a “certain fearful looking for” the judgment and fiery indignation of our God.  How shall we escape the wrath of God if we neglect so great a salvation?

28 He that despised Moses' law died without mercy under two or three witnesses:
Capital punishment was always accompanied by two or three witnesses and a preponderance of evidence.  It is an awful deed to put an innocent person to death for sins he did not commit. Any time a minister or a saint charges and condemns an innocent person of sin, they are guilty of putting to death the reputation and influence of a child of God.   Woe, Woe, Woe to that person who puts an innocent person to death. Matthew 18:6-7, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.  Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!”

Offences will come.  Offences are part of Satan’s tactics to tempt and persecute the righteous.  The grace provided by this “second grace” is the power of God which preserves His children in the fiery trial of controversy.  Like their Lord and Master, they are merciful to those who stand in need of charity, to those who stand in need of instruction and to those who stand in need of correction.  Their judgment is just and righteous.  They are not hasty in their decisions.   They submit to the leadership of the Holy Spirit abiding in their hearts and regulating their relationships.

29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
This is a comparison between a person who was justified under the Law of Moses and a person who is sanctified by the blood of Jesus Christ. The relationship between God and man under the New Covenant was much improved over that of the Old Covenant.  If a person could be condemned and put to death under the Old Covenant for a capital offense; then surely, it can be understood that a greater punishment is due that person who despises and rebels against the Holy Spirit who has been his constant companion to teach against every evil way. 

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
The Holy Word of God states: “The Lord shall judge his people.”  The man of God preaches the judgments of God; and, he refrains from judging and condemning the soul in those matters which are not made known to him.  Romans 14:4, “Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.”  To condemn an innocent person is a great evil.  We must exercise every righteous and charitable precaution to avoid such a terrible act.  We must not join forces with the “accuser of the brethren” to rob the child of God of his crown of salvation. 

31 It is a fearful thing to fall into the hands of the living God.
Do not be deceived.  God will punish, with an everlasting punishment, all who despise His commandments.  We ought to fear the wrath of God.  God is love and full of kindness and mercy.  However, He is angry with the wicked every day.  Matthew 10:28, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”

Proverbs 9:10, “The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding.”  A proper fear and respect of God will turn your heart to seek after an understanding of righteousness.  The fear of the Lord will guide you into the path of obedience unto salvation. 

Proverbs 8:12-17, “I wisdom dwell with prudence, and find out knowledge of witty inventions.  The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.  Counsel is mine, and sound wisdom: I am understanding; I have strength.  By me kings reign, and princes decree justice.  By me princes rule, and nobles, even all the judges of the earth.  I love them that love me; and those that seek me early shall find me.”

Seek God and the counsel of the Holy Spirit early in life, early in the battle and early in judgment.  If you journey too far in your own way, you may not find Him who leads to eternal life.  Many holy persons have run well and then run wrong.  Humble yourself before God and man and the Lord will return you to the right path.

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;
33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.
Every child of God will be strengthened by acknowledging that salvation from sin does not mean deliverance from the common afflictions and hardships in this life.  Neither does it prevent persecution or sickness.  Because all these things are common to every person, we need the grace of the Holy Spirit in our hearts to strengthen us for the battles which are sure to come.  The apostle Paul reminded brother Timothy in his epistle 2 Timothy 3:12, “all that will live godly in Christ Jesus shall suffer persecution.”

34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
35 Cast not away therefore your confidence, which hath great recompence of reward.
When we exercise compassion on others as they are in their trial and hardship, then we will have a “great recompence of reward” when we go through our trial and hardship.  When we do unto others as we would have God do for us, then God will do for us what we have done for others. 

36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
37 For yet a little while, and he that shall come will come, and will not tarry.
Patience is part of the “fruit of the Spirit.”  It is a virtue which is not in the natural man.  Patience is the grace to endure hardship with joy.  A sinner may be tolerant because of necessity or a perceived advantage.  He does not do so with the joy of the Lord as part of his attitude and motivation.  An unsanctified man will desire patience and endeavor to be patient; however, he will find that patience is an irritant to his inner man. 

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.
39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
There is no reward for the backslider.  There is no prize for that person who quits.  We must not entertain any desire to turn back to the beggarly elements of this world. 


WHAT THE BIBLE TEACHES
ABOUT THE TWO WORKS OF GRACE

We base our understanding of what the Bible teaches on several foundational stones.  First, we base our understanding on the specific scriptures which deal with this subject.  The scriptures are not silent on this essential doctrine.  Secondly, we base our understanding on the types, shadows and parables in the Word of God, which clearly guide us to the doctrine of two cleansing works of grace.  Thirdly, we base our understanding on the historical witnesses of the apostles and prophets and holy men of God upon whom the anointing of God has been manifested with power and glory. 

The true church of God has always taught that full salvation is experienced in two definite cleansing works of grace.  The apostles taught it in their New Testament writings. We have the testimony of many holy ministers teaching in the First and Sixth Seal periods of time when the unfolding of the full gospel light was experienced in Justification, Sanctification and Unity. We, who live in the Seventh Seal period should look to the ministry and saints of the First and Sixth Seal era to discover true examples of men and women teaching sound doctrine.  Our success and victory will follow the same path they walked. 

Martin Luther and other men of God in the Fourth Seal taught that the just must live by faith. This public proclamation broke the bondage of the Catholic religion, which teaches that you must obtain forgiveness for your sins by confessing to their priests.  John Wesley and other men of God in the Fifth Seal taught that the Justified must be Sanctified.  They taught that there remained in the new convert a corrupt, carnal nature which must be purged by the infilling of the Holy Spirit, which is the Spirit of promise, designed of God to make the believer wholly holy.  D.S. Warner, F.G. Smith, H.M. Riggle, E.E. Byrum, R.R. Byrum, C.W. Gray and many other church of God ministers taught that Sanctification was an essential doctrine.  These also taught that the unity of the believers would always be in danger of strife and division if the Christian converts did not become partakers of this divine second work of grace. 

Conversely, we have evidence of the opposing work of Satan as he has influenced people to oppose this doctrine of sanctification. There have been those who taught one cleansing, three cleansings and many cleansings.  Also, there have been those who have perverted the Pentecostal experience with false teachings concerning speaking in tongues.  Each of these are but opposing spirits set in array against the truth. 

When God chose to bring the doctrine of sanctification back into the light and understanding of the church, He used men like John Wesley.  One of John Wesley’s closest friends, Count Zinzendorf, opposed him in the teaching of two works of grace. 

Statements of writers of history:
”John Wesley, the founder of Methodism, [Note:  John Wesley was not the founder of Methodism.  Those who followed after him, founded this denominational division of Protestantism.] owed the Moravians much, both in his religious development and in the formation of his movement.  Zinzendorf became the religious leader of an internationally known community congregation of Pietist Moravians at Herrnhut.  John Wesley was so influenced by Peter Boehler, a Moravian missionary and bishop, that he visited the community. Wesley was so interested in Moravianism that he learned German and formed many of his religious positions in alignment with Moravianism.  Ultimately, John Wesley broke away from Moravianism over the doctrine of Sanctification.”  We should follow John Wesley’s example and separate ourselves from the false doctrine of the one cleansing heresy. 

The “one cleansing” doctrine is commonly credited to Count Zinzendorf, although he is not the first person, or the last, to oppose the will of God, even our sanctification. There have been ministers who have taught sanctification as a definite second cleansing for much of their ministry and then allowed some influence to turn them from the true doctrine to a false doctrine.  One well-known minister of the church of God, was a man God used in a mighty way to preach the truth and win many souls to the gospel of Jesus Christ.  He once stated in one of his messages that if he ever quit teaching sanctification as a second definite cleansing, people should run from him.  Sadly, when he changed, all the people did not run from him.  We have often observed that people do not run from someone who has won their trust and proven faithful over many years.  People were convinced that this faithful man of God had received new light.  This was a great tragedy which produced division among the saints in many local congregations. 

Sanctification is a definite and instantaneous second work of grace which is the work of the Holy Spirit upon the heart of man for the entire perfection of his spirit and nature.  I will now give you scriptural proof of the necessity of two works of grace and the reason God has ordained this twofold restoration of that relationship which God designed to enjoy between Himself and Adam and Eve before sin entered their hearts.  I will teach you from the scriptures how this two-fold cleansing is set forth in types, in parables and in New Testament examples.

Hebrews 2:1-4
1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

The reader of this letter is instructed “to give the more earnest heed” because salvation and eternal life rest upon the instructions set forth in this book.  We have set before us “so great salvation” through Jesus Christ.  God has verified and born witness to these truths with signs and wonders.  The child of God is encouraged to understand the signs which God has placed along our pathway to guide us into all truth.  Please pay attention to the signs which are pointed out in this treatise.  It is your privilege and duty to examine these words and compare the spiritual with spiritual and let the Holy Ghost give you wisdom and understanding. 

Hebrews 2:10-11
10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

Jesus Christ came for the express purpose of sanctifying the believer.  A person could be justified and have fellowship with God under the Old Testament.  Moses and Elijah surely had the approval of God and were sent from heaven to comfort Jesus and commune with Him on the Mount of Transfiguration. Why then did Jesus need to come and give Himself as a blood sacrifice for our sins?  If people could die and be acceptable with God under the Old Testament, why did Jesus need to suffer and become our sacrificial Lamb?  Jesus Christ came for the express purpose of sanctifying the believers.

The Old Testament sets forth a detailed description of the pattern God gave to Moses concerning the material construction and religious functions of the tabernacle. The writer of the book to the Hebrews emphatically declares the pattern of the tabernacle to be an “example and shadow of heavenly things.” These “heavenly things” are the spiritual elements, the foundational doctrines, of the New Testament church of God.  These heavenly things are the commandments, sacraments and works of grace which constitute the New Testament plan of salvation. 

Hebrews 8:1-7
1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.
6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
7 For if that first covenant had been faultless, then should no place have been sought for the second.

Will you believe what the scriptures say?  Can we let the doctrines and traditions of men’s ideas and opinions be swept away whenever they do not agree with the Holy Scriptures?  This is the sum!  We have a better covenant which is the New Testament, which is the gospel of Jesus Christ.  This “better covenant” was first revealed to mankind in types and shadows.  God clearly chose to reveal His plan of salvation, first in the types and shadows of material things; then afterwards, God revealed them unto us by His Son and the Holy Apostles of the New Testament.  Although people who lived under the Old Testament could be obedient and live holy, there was something faulty about their relationship with God under the Old Testament dispensation.  What was faulty?  They were justified only and did not have access to the spiritual washing of the Holy Spirit which purges the nature of man and restores him to that holy condition in which the first Adam was created. 

A justified person is holy because he has obeyed God.  Obedience to God makes that man holy.  A justified person is approved by God and if that man should die, he would be received into heaven as a child of God.  So was the condition of all those who lived under the Old Testament dispensation and kept the commandments of God.  But God wanted a higher level of holiness.  Will the Bible teach us that there are degrees of holiness?  Are there degrees of grace, which is the divine influence of God upon the heart of man?  Yes, there are not only degrees of grace; there are also two specific works of grace!  We are justified by grace.  We are sanctified by grace.  And, we can also grow in grace.  Consider the following scripture:

2 Peter 3:17-18
17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.
18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

A child of God can grow in grace and increase in grace, as he walks with God.  God will add grace to grace.  God will give more wisdom and more grace to those who are faithful to keep His commandments.  With every gift of the Holy Spirit, God gives grace to use that gift for His glory.  Without that increase in grace, men would not endure or overcome the temptation to receive the glory which belongs only to God.  Notice also that we are counseled to “beware lest ye also…fall from your own steadfastness.”  A child of God can either stand by grace or fall by error and wickedness.  “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”  (Hebrews 3:12).

Growing in grace is not equal to, nor is it synonymous with, being baptized with the Holy Spirit. All saints, both justified and sanctified, grow in knowledge, wisdom and grace.  But there is a cleansing of the nature of man which brings the child of God into the fullest reality of holiness.  This purging and cleansing of the nature of man is one of the essential works of the Holy Spirit.  It is the eradication of the “old man” which is inherited, not genetically, but by divine decree.  Every child is born with a corrupted nature.  Romans 5:12, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:” The curse of physical death accompanied by the curse of a carnal nature became the inheritance of all of Adam and Eve’s descendants.  Thus, we need a Savior and a Redeemer for every soul born into this world. 

It is not necessary that a child learn to do evil, he does it naturally.  He must be taught to choose what is morally right, because he is inherently depraved in his selfishness.  Ignorance of this depravity does not remove its influence!  When the child comes to the “age of accountability,” he will discover its existence.  Isaiah made mention of this childhood condition when he wrote in Isaiah 7:16, “before the child shall know to refuse the evil, and choose the good,”

Remember, it is very important to distinguish the difference between imputed sin for rebellion against the law of God; and those transgressions which are not imputed.  This is true because where there is no knowledge of the law, there is no sin. Romans 5:13, “…but sin is not imputed when there is no law.”

Romans 6:6, “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”  Ephesians 4:22-23, “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind;” 
Colossians 3:9-10, “Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the image of him that created him.”

These three passages of scripture teach us about the “Old Man.”  This expression, which Paul has repeatedly used by the direction of the Holy Spirit, conveys to us the “antiquity” of the nature which is indwelling within each person born into this world.  This “old man” nature goes all the way back to Adam. 

It is our intention to set before you the great preponderance of evidence that the Old Testament tabernacle and all its furniture, including the outer court, its curtains and gate are all directly and specifically related to the plan of New Testament salvation. 

It is good to be reminded that the numbers three, seven and twelve are special numbers with God.  They imply perfection and completeness.  They are like the fingerprints of God, bearing witness that the act is His handiwork and according to the His divine design.  There were three areas of the tabernacle.  There were seven lamps of the golden candlestick.  There were twelve loaves of shewbread.  There were three articles in the ark of the covenant:  1. The golden pot of manna (which represents the bread of life);  2. Aaron’s rod that budded (representing the power of God to resurrect life from death); and, 3. The stone tables of the Ten Commandments (representing the living and eternal Word of God).

The symbolic analogy continues.  The pattern of the Tabernacle is an analogous duplication of the atoning and cleansing works of salvation.  There are two altars, two rooms, and two applications of the blood of the sin offering. 

Hebrews 9:6-8
6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

When was “the way into the holiest of all” made manifest and access given to the children of God?  It began to be made possible with the death of Jesus Christ on the cross and the rending of the veil in the temple.  It was concluded with the giving of the Holy Spirit on the day of Pentecost, which was reserved for disciples only.  The world (sinners) cannot receive the Holy Spirit until their heart, the temple of God, is first purged of the sin of rebellion and disobedience.  John 14:16-17, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”

If the sacrificial blood represents the atoning and cleansing of sin, why did the High Priest apply the sacrificial blood a second time upon the golden altar before entering into the Holiest of Holies?  The answer is:  There must be an atoning and cleansing of personal, willful sins; and also, an atoning and cleansing for the errors of the people resulting from the carnal nature which is called the “old man”. 

SYMBOLS:     TYPES AND ANTITYPES

Now let us look at the specific furniture which was found in the tabernacle.  God has revealed to us, in types and shadows, the principal and essential elements of His plan to redeem and purify a temple not made with hands! 

Exodus 25:9,
According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.


OLD TESTAMENT TYPE:         VS           NEW TESTAMENT ANTITYPE:


Worldly sanctuary – Tabernacle                                The Heart of Man 

2 Corinthians 6:16  And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

1 Corinthians 3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

Outer Court of the Tabernacle               Congregation Including Sinners     

Revelation 11:1-2  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

The laws of God are not for sinners, but for saints.  A sinner is not subject to the law of God.  Romans 8:7-8, “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.  So, then they that are in the flesh cannot please God.”  We preach the judgments of God for the benefit of those who desire to obey God.  We do not measure the sinner.  We measure the child of God, so that he may increase in knowledge and wisdom.  By the “foolishness of preaching” the measure of holiness is set before the people to see and to seek after.  The Holy Spirit will take the preached gospel and apply it to the hearts and lives of those who would seek after God.  The “outer court” was an area where Gentiles (non-Jews) were allowed admission to hear and observe the worship of the one true God.

John 6:44  No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

Brazen Altar                                               Sinner’s Sacrifice – Repentance

Leviticus 4:25  And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering.

Leviticus 6:30  And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

The yearly sin offering, offered on The Day of Atonement was entirely consumed by fire outside the camp. Only the blood from that sin offering was taken into the Holy Place and offered on the horns of the golden altar.  The priests were not allowed to eat any portion of this sin offering; it must be burned with fire. 

Hebrews 13:10-12  We have an altar, whereof they have no right to eat which serve the tabernacle.  For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.  Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

Animal Blood Sacrifice                            Atonement – Payment for Sin   

Hebrews 9:6-14
6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

It is important to notice that the high priest did not enter the Holiest of Holies without first being cleansed by a “blood” sacrifice which he offered for himself and for the errors of the people.  Likewise, we cannot enter the Holiest of Holies without a second application of the blood of our sin sacrifice, which is Jesus Christ.  The Holiest of Holies was the second room of the tabernacle, wherein the Spirit of God communed with the high priest.  Under the Old Covenant, no other person but the high priest had this privilege of communing with the Holy Spirit.  Under this New Covenant, this privilege belongs to every believer who has been purged and filled with the Holy Spirit (sanctified). 

Brazen Laver                                    Washing Away of Committed Sins 

Ephesians 5:25-27
25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
26 That he might sanctify and cleanse it with the washing of water by the word,
27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

It is the will of God to cleanse the heart from all the acts of willful sin and then sanctify the believer by the purging fire of the Holy Spirit. The washing at the brazen laver is symbolic of the washing of water by the word.  It is the cleansing effect of hearing and submitting to the gospel of Jesus Christ.  

2 Corinthians 7:1
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

By the grace of God given to us at the new birth, we must begin this cleansing process.  We must cleanse ourselves from all filthiness of the flesh and spirit. Although both justification and sanctification are instantaneous works of grace, there is also a cleansing which is the result of us hearing, obeying and walking in the light of truth.  We must acknowledge that there is a progressive, continual cleansing in the Christian life.  We grow in knowledge and grace as we walk in the light of every revelation of truth. 

Titus 3:5
Not by works of righteousness which we have done, but according to His mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

The provisions of salvation include the “washing of regeneration” whereby the soul that has died by sin is given new life, followed by the “renewing of the Holy Ghost” to bring us back to the holy state of unhindered communion which God first enjoyed with Adam.  

Door of the Temple                                             Jesus Christ                          

John 10:9
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Hebrews 10:20
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

Holy Place – First Room of Tabernacle         Justification – Made Holy 

Exodus 26:33-36
33 And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony: and the veil shall divide unto you between the holy place and the most holy.
34 And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.
▲This is the Second Room  -  The Holiest of Holies; the Most Holy

35 And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.
36 And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.
▲This is the First Room  -  The Holy Place

Revelation 1:5-6
5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Romans 5:1-2
1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Table of Shew Bread                                The Word as the Bread of Life  

John 6:32-35
32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
34 Then said they unto him, Lord, evermore give us this bread .
35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

Golden Candlestick                                  The Word as Spiritual Light

Psalms 119:105
Thy word is a lamp unto my feet, and a light unto my path.

Revelation 2:5
Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Golden Altar                                               Sacrifice – Consecration                   

Revelation 8:1-5
1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
2 And I saw the seven angels which stood before God; and to them were given seven trumpets.
3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.
5 And the angel took the censer, and filled it with fire of the altar , and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

Acts 2:1-8
1 And when the day of Pentecost was fully come, they were all with one accord in one place.
2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
8 And how hear we every man in our own tongue, wherein we were born?

Hebrews 10:11-14
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
13 From henceforth expecting till his enemies be made his footstool.
14 For by one offering he hath perfected for ever them that are sanctified.

Hebrews 10:26-29
26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
28 He that despised Moses' law died without mercy under two or three witnesses:
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

Blood - Anointing                                      Cleansing by the Holy Spirit

Leviticus 8:22-24
22 And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.
23 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.
24 And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.

Holiest of Holies                                                            Sanctification
Second Room of Tabernacle                                      Communion                   

Hebrews 9:6-9
6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

Mercy Seat/Ark of Covenant                  Intimate Relationship With God  

Matthew 9:13
But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

It is very noteworthy that this “seat” upon which the Spirit of God rested when He entered the Holiest of Holies was called the “Mercy Seat.”   There is great “mercy” in the relationship of God with mankind.  It is because of His lovingkindness that we are not consumed for our sins, our human faults and weaknesses.  We are so unworthy of His tender kindness. 
                        
There are some very important aspects of this Old Testament tabernacle which must be acknowledged.  It had two rooms; the Holy Place and the Holiest of Holies.  Was one room more holier than the other?  Yes, it was the “holiest of holies.”   Is a sanctified believer holier than a justified believer?  Yes, he has been purged of that old carnal nature, which was contrary to the will of God.  Carnality is the “leaven” which remains in the heart of a believer.  Sanctification, the infilling of the Holy Spirit, purges that corrupt, carnal nature and makes him a partakers of God’s divine nature. 

1 Thessalonians 4:3
For this is the will of God, even your sanctification,

Hebrews 8:6-8
But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.  7 For if that first covenant had been faultless, then should no place have been sought for the second.  8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

Opponents of sanctification as a second cleansing tend to present the “carnal nature” as equal to personal sin which carries guilt and personal responsibility.  It is very important to understand that the carnal nature, which is inherited from our fathers, is not a personal sin or a willful sin.  It is not a sin for which the affected person has personal guilt.  It is not a sin to be repented of.  It is a corrupted nature which is identified and referred to, by many ministers, as the “carnal nature”.  It is not intended to be classified as “sin” which is imputed and chargeable against the individual.  The Apostle Paul said in Ephesians 2:3, Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.”   This inherited nature is never referred to as sin for which the affected person is charged with being sinful.  Provision for the cleansing of this carnal nature was never realized under the first covenant; thus, it was faulty and resulted in frequent backsliding and sinful failure.

Full salvation is the combined work of justification and sanctification.  Jesus Christ died on the cross so that we could be justified and sanctified.  The hungry soul will not be satisfied with less than both works of grace. 

“Have you received the Holy Ghost since you believed?”

When did the disciples of Christ receive the Holy Spirit?  Let us examine the Holy Scriptures and believe their report.

Acts 8:12-17
12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
17 Then laid they their hands on them, and they received the Holy Ghost.

Notice the sequence of events which are divinely described in the above passage. 
First, they heard the gospel of Jesus Christ.
Second, they believed and received the Word of God.
Third, they were baptized in the name of the Lord Jesus. 
Fourth, Peter and John taught them the necessity of a second grace.
Fifth, Peter and John laid their hands on the new converts, and
Sixth, they received the baptism of the Holy Spirit.



SANCTIFICATION  DEFINED:

Strong’s Exhaustive Concordance:  SANCTIFICA'TION   NT:38  hagiasmos (hag-ee-as-mos'); from NT:37; properly, purification, i.e. (the state) purity; concretely (by Hebraism) a purifier:  KJV - holiness, sanctification.

Webster Dictionary (1828):  SANCTIFICA'TION, n.  [See Sanctify.]
1.  The act of making holy.  In an evangelical sense, the act of God's grace by which the affections of men are purified or alienated from sin and the world, and exalted to a supreme love to God.
God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth.  2Thess. 2. 1Peter 1.
2.  The act of consecrating or of setting apart for a sacred purpose; consecration.

SANC'TIFIED, pp
1.  Made holy; consecrated; set apart for sacred services.
2.  Affectedly holy.

SANC'TIFIER, n.  He that sanctifies or makes holy.  In theology, the Holy Spirit is, by way of eminence, denominated the Sanctifier.

SANC'TIFY, v.t.  [Low L. sanctifico; from sanctus, holy, and facio, to make.]
1.  In a general sense, to cleanse, purify or make holy.
2.  To separate, set apart or appoint to a holy, sacred or religious use.
God blessed the seventh day and sanctified it.  Gen. 2.
So under the Jewish dispensation, to sanctify the altar, the temple, the priests, &c.
3.  To purify; to prepare for divine service, and for partaking of holy things.  Ex. 19.
4.  To separate, ordain and appoint to the work of redemption and the government of the church.  John 10.
5.  To cleanse from corruption; to purify from sin; to make holy by detaching the affections from the world and its defilements, and exalting them to a supreme love to God.
Sanctify them through thy truth; thy word is truth.  John 17.  and  Eph. 5.

1 Thessalonians 3:10-4:4   
10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.
12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:
13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

4:1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.
2 For ye know what commandments we gave you by the Lord Jesus.
3 For this is the will of God, even your sanctification, that ye should abstain from fornication:
4 That every one of you should know how to possess his vessel in sanctification and honour;
                                         
V10. “Perfect that which is lacking in your faith…”  What was lacking in their faith?  Their understanding of sanctification, the second work of grace which is the will of God for each born again believer. 
V13. “To the end he may stablish your hearts unblameable in holiness before God…”  This is the will of God, that we be established “unblameable in holiness.”  God has provided grace to make us perfect.  He does not want us to fall back into transgression; therefore, He has provided a seal, preserver, comforter, teacher and guide to lead us into all truth. 
V3. “For this is the will of God, even your sanctification…That every one of you should know how to possess his vessel in sanctification and honour.” 

This second benefit will supply us with the grace to stand in every temptation and spiritual battle.  To willfully refuse to consecrate ourselves and ask for the gift of the Holy Spirit, after He has revealed Himself and the truth of this second blessing, is rebellion and disobedience against God. 

2 Corinthians 1:15, “And in this confidence I was minded to come unto you before, that ye might have a second benefit;”

BENEFIT:  SEC: NT:5485  charis (khar'-ece); especially the divine influence upon the heart, and its reflection in the life.

The word “charis” is used 156 times in the New Testament and the majority of times it is translated “grace.”  The word charis is also translated in the New Testament as acceptable, benefit, favour and gift. The words “holiness”, “sanctification”, and “perfect love” are also terms which express the concept of God’s divine nature being given to us and working in us for His glory. 

Acts 9:10-17      
10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
11 And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
14 And here he hath authority from the chief priests to bind all that call on thy name.
15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
16 For I will shew him how great things he must suffer for my name's sake.
17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

Paul was converted (justified) on the road to Damascus.  He repented of his religious ideas and plans.  He fasted and prayed for three days as he waited upon the Lord to send Ananias to instruct him as to what he must do.  After three days, Ananias came and ministered to him, prayed for his physical healing and also prayed that Paul would be filled with the Holy Ghost.  Afterwards, Paul was baptized in water as a public testimony of his acceptance of Jesus Christ as his Lord and Savior. 

Acts 19:1-7        
1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
5 When they heard this, they were baptized in the name of the Lord Jesus.
6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
7 And all the men were about twelve.

Have ye received the Holy Ghost since ye believed?  These men whom Paul found at Ephesus were believers.  By faith in God and by obedience to all the light and understanding they had received from God, they were accepted as disciples.  When they were instructed that there was a greater spiritual work to be experienced, they submitted to it.  They were instructed in the true doctrine of holiness and then the Holy Ghost filled their hearts. 

Ephesians 1:13
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

These Christians received the Holy Spirit after they believed.  We have been instructed by God’s Word to know the foundational requirement for salvation.  Acts 16:31, “Believe on the Lord Jesus Christ, and thou shalt be saved.”  Salvation came to the thief on the cross when he believed on Jesus Christ and asked for mercy.  There was no opportunity for the thief to do more than he did.  It was enough.  But to those who have opportunity to hear and obey the voice of God, it is required that “after that ye believed, ye were sealed with that holy Spirit of promise.” 


2 Peter 1:4
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

God wants us to become partakers of his divine nature.  This can only happen by means of sanctification, wherein the Holy Spirit, that holy cleansing fire, removes the carnal nature and gives us the gift of Himself and the divine nature of God. 

John 14:13-18
13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
14 If ye shall ask any thing in my name, I will do it.
15 If ye love me, keep my commandments.
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
18 I will not leave you comfortless: I will come to you.

The beauty and glory of the New Testament Covenant is the fulfillment of the promises to restore man to an intimate relationship with God. In this blessed relationship, the Spirit of God dwells in man, purging his corrupt, carnal nature.  This second work of grace brings a sanctified child of God into daily communion with God.  This was the state and experience of Adam and Even in the garden of Eden.  It was also the experience of the high priest when he was ministered to before the mercy seat in the Holiest of Holies. 

This is the second work of grace.  This is the second cleansing.  This is the infilling of the Holy Spirit.  This is the holy fire from heaven!  This is the seal of promise.  For this is the will of God, even your sanctification.  Have you received the blessing of this second benefit?

The doctrine of “one cleansing” is not new light, it is the invention of the logical thinking of religious men who have taught others without the anointing of the Holy Spirit.  It has been encountered by the children of God many times as Satan continues to oppose the perfect will of God.  John Wesley was opposed by Count Zinzendorf when Wesley began to teach the necessity of a second work of grace.  The Sixth Seal ministry dealt with this opposition when they began to teach the three-thirds light of the gospel (justification, sanctification and the unity of God’s people).  We have also seen the false teaching of “one cleansing” among many religious groups in our modern day.  However, the power of God and the evidence of His approval has always rested upon those who teach and obtain this “second benefit”! 

2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 

Hosea 4:6, “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee,”

There are undoubtedly many saints who do not have a proper understanding of this essential doctrine.  Perhaps many Christians have accepted the teachings of men and women whom they have respected as holy and trustworthy teachers of the gospel of Jesus Christ.  When you trust your teacher and your teacher leads you astray, it is important that you listen to the still small voice of the Holy Spirit.  Listen when He says to your heart, as He did to Isaiah in Isaiah 30:21, “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.”


RELATED SCRIPTURAL REFERENCES TO SANCTIFICATION AND THE DOUBLE CLEANSING PLAN OF SALVATION

1.)  Purging the branches:
John 15:1-8
I am the true vine, and my Father is the husbandman.
2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
3 Now ye are clean through the word which I have spoken unto you.
4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

Christ teaches us by employing symbols which explain the plan of salvation.  He identifies the symbols which are used in this lesson.  God the Father is the Husbandman.  Christ is the true vine of the vineyard.  The branches of the vine are the disciples of Christ.  The fruit is holiness and more holiness! 

What does it mean to be a branch in Jesus Christ?  It clearly means that we have become one with the vine.  We have a relationship with Christ where He supplies us with the life of the vine.  If a branch does not bear fruit of holiness, it is cut off from the vine.  Salvation must produce fruit.  Each branch in the vine has been given the privilege of choice to produce or not to produce.  If the branch chooses to not produce fruit, that choice is selfish and voids the relationship which was established in Christ.  If the branch bears fruit of holiness, then it is purged so that it can bear more fruit. 

Question:  Why does a branch which has received its life from the true vine need to be purged?  Answer: So it can produce more fruit.  The branch in Christ has been cut off from the “wild vine of the earth” and grafted into the “true vine.”  There has been a purging (separation from the “wild vine”) in the first act of salvation which establishes our sonship with God.  There must be a second cleansing to purge the branch so it can bear more fruit.  The second cleansing purges the nature of the branch, removing the “wild nature” and infusing into its very inner character the “nature of the true vine.”  As the apostle Peter wrote in 2 Peter 1:4, “…that by these ye might be partakers of the divine nature…”  There is a “divine nature” and there is a “carnal or wild nature” and these two cannot coexist!   The one must and will be replaced by the other.  You cannot have God’s divine nature and be connected to the “vine of the earth.”  Likewise, the carnal nature does not flow from the true vine.  The true vine administers a transfusion of divine grace which purges the new branch.  This transfusion is not a gradual process.  Rather it is, in relationship to time, an instantaneous act, like a rushing mighty wind of divine grace which quickly moves in while the wild is driven out. 

2.) Two measures of oil:
Matthew 25:1-13
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
2 And five of them were wise, and five were foolish.
3 They that were foolish took their lamps, and took no oil with them:
4 But the wise took oil in their vessels with their lamps.
5 While the bridegroom tarried, they all slumbered and slept.
6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
7 Then all those virgins arose, and trimmed their lamps.
8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
11 Afterward came also the other virgins, saying, Lord, Lord, open to us.
12 But he answered and said, Verily I say unto you, I know you not.
13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

What is the principal difference between the five wise and the five foolish virgins?  Answer:  The five wise had two measures of oil and the five foolish had only one measure of oil.  Oil is used symbolically to represent the Holy Spirit.  The oil of the Holy Spirit eliminates the friction in a relationship by removing the irritating carnal nature.  All ten virgins had an experience of salvation which is represented by their being classified as virgins; and also, by their having lamps of light.  Sinners walk in darkness and are never referred to spiritually as virgins. 

If the Bridegroom had come while the five foolish virgins’ lamps were still burning and producing light, they would have been allowed to be with the Bridegroom.  However, in this parable, the five foolish had not purchased a second measure of oil and their lamps had gone out.  They lost their light.  They were walking in darkness. They were not ready to meet the Bridegroom.  The apparent lesson is this: Without two measures of oil, we will not make it through all the tests and trials of life and be able to keep our lamps burning. 


SANCTIFICATION: 
TWO CLEANSINGS vs. ONE CLEANSING

Storts Note:  The following excerpts are from John W.V. Smith's book “The Quest for Holiness And Unity, Second Edition, Revised and Expanded by Merle D. Strege.  John W.V. Smith was a church of God historian who compiled a remarkable account of the workings of the Church of God Reformation.  The first edition of this valuable book was published in 1980.  The second edition was published in 2009.  The duty of a historian is to present to the public an accurate and unbiased account of historical events and records.  Please read the following accounts prayerfully and listen to the Holy Spirit as He will guide you to know the truth and understand the religious and spiritual influences that remain upon all people to this present day.  At the conclusion of this series of excerpts, I have included a brief summary of my beliefs on this subject.  All my notes and comments are in red type. 

First excerpt from 1872-1878 page # 45-47

The other focal point in Warner's reforming emphasis – holiness - was later in developing. He had encountered some proponents of Wesleyan teachings along this line early in his ministry and had reacted very negatively. In 1872, for example, he reported attending an evangelistic meeting:

Nearly all blew loudly the horn of sanctification but manifested little of its fruits, such as travail of souls for the sinner and sympathy for the one soul at the altar, to whom none gave a word of encouragement, but each in turn arose and boasted of his holiness.  Oh the delusions of Satan! How manifold they are! 
(Warner Diary, Nov 11, 1872.)

Just over four years later, however, Warner had become positively interested in the doctrine of holiness and sanctification as a second work of grace.  A number of factors entered into this change of attitude.  His father-in-law was active in the Holiness Movement, and Warner's wife claimed the experience of sanctification.  Through them Warner met others associated with the Holiness cause and had opportunity to discuss the doctrine.  By early 1877 he was at least willing to begin a reexamination of his previous judgment.  He studied the scripture passages used to support the belief, and he sought counsel from those who preached it.  The person who was, perhaps, most influential in leading him to full acceptance of the doctrine was a Baptist minister by the name of C.R. Dunbar who was at this time working with the Ohio Holiness Alliance. 
(Warner Diary, April 13, 1877.)

Warner and Dunbar talked through April 1877.  By the summer Warner was preaching sermons on holiness, and by the first part of July he was so thoroughly convinced that the Bible taught entire sanctification and the second work of grace that he began to seek the experience for himself.  He had been an evangelistic preacher for ten years and had seen over seven hundred people bow at the altar as a result of his ministry, but Warner himself walked around to the public altar on the night of July 5, following one his own sermons.  Neither that night nor the next did he feel the assurance that he had found the experience that he sought, but on the third night he was able to record triumphantly in his diary, “Hallelujah, it is done!”
(Warner Diary, July 5, 6, 7, 1877.  In these three lengthy diary entries, Warner described in considerable detail both his thought and feelings as well as the events, indicating the depth of intensity and the import of this experience for the rest of his life and ministry.) 

It did not take long to shift the major emphasis of his ministry to the proclamation of this doctrine.  Not only did he preach it; he also began to write about it.  Within a week of receiving the experience, he noted,  “Commenced article for the Advocate on sanctification.” 
(Warner Diary, July 14, 1877.) 

Two weeks later he said, “Finished my second article on sanctification.”
(Warner Diary, July 28, 1877.) 

Within months he was a work on the manuscript of a book on the same subject titled Bible Proofs of the Second Work of Grace. It is small wonder that he quickly acquired a reputation as a preacher and writer on holiness. 

In many ways, the period  1877 – 78 was probably the most crucial in Warner's life.  In July 1877 he had received the experience of entire sanctification.  His enthusiasm in proclaiming this doctrine and his cooperation with other ministers in the Holiness associations soon brought criticism from some of his colleagues in the West Ohio Eldership.  By September formal charges were brought against him by W.H. Oliver, who accused Warner of inviting a “sect of fanatics calling themselves the Holy Alliance Band to hold meetings in the local Churches of God,” of bringing schism among those churches, of slighting the ordinances of the Lord's Supper and foot washing by taking less than one hour to observe them and of stating that he had been preaching his own doctrine even prior to his experience of sanctification. 
(Warner Diary, September 16, 1877. He reproduced the contents of a formal letter dated September 15, 1877, stating these charges which were not reviewed until the Eldership meeting on October 1, 1877. He also gave his own explanation and defense against these charges.) 

His case was heard by the Eldership and the charges were sustained, but Warner was recommended favorably for renewal of his license on the condition that he not bring Holiness workers to hold meetings in the Churches of God without their consent.  He agreed to the restriction and was assigned a circuit in the Canton area. 
(Warner Diary, October 1, 1877. Forney, History of the Churches of God, 567, confirms this action by reporting: “D.S. Warner's case was acted on charitably. His 'licenses was renewed with certain restrictions – that he cease to spring this so-called Holiness Alliance Band or any other outside party he may stand connected with, upon the churches of God.'“) 

Hardly had Warner arrived on his circuit when he began to feel that it was not God's will that he should be there.  He was strongly impressed to spend full time in evangelistic work.  He resigned his appointment in November and moved his family to Upper Sandusky to the home of his wife's parents.  By December he was in a revival in Findlay, Ohio, which had been moved from the Church of God Bethel to the courthouse after the second night because the local elders would not approve the use of their facilities for a “holiness meeting.”
(The events of the Findlay meetings are given in considerable detail in Warner's diary entries from December 24, 1877, to January 3, 1878.  Also forced to move from the courthouse, he received a promise of use of “Reform House,” but this was also closed.  He then went to a United Brethren church to conclude the meetings.) 

The fact that he continued the meetings at another location in the same city was regarded by certain members of the West Ohio Eldership as a breach of the agreement he had made the previous year.  It did not take long for the Standing Committee to act.  On January 30, 1878, he was accused and expelled.  The formal charges were:  (1) transcending the restrictions of the Eldership, (2) violating rules of cooperation, and (3) participating in dividing the church.
(Warner Diary, January 30, 1878.)

In Warner's words, however, he was disfellowshiped “for preaching full salvation, for following the Holy Spirit, and for helping to save over 150 souls” in Findlay.

Upon hearing that his license had been withheld, Warner expressed the feeling that, from the standpoint of his attachment to the Church of God and its principles, this decision was a “dreadful calamity and intolerable to bear.” He had the sweet assurance that “my dear Father, to whom I belonged, would turn this and everything else (as long as I lay on the altar) to my good and His glory.  Praise His holy name!” 
(Warner Diary, January 31, 1878.) 

As Warner thought further about the meaning of this action in relation to his own ministry he began to see the implication of his ideas not only for the Eldership but the whole of Christianity.  That this light began to dawn on him that crucial day is indicated by a diary entry written over a month later when he recalled: 

On the 31 of last January the Lord showed me that holiness could never prosper upon sectarian soil encumbered by human creeds and party names, and gave me a new commission to join holiness and all truth together and build up the apostolic church of the living God.  Praise His name!  I will obey Him. 
(Warner Diary, March 7, 1878.) 

Second excerpt from:  1895 - 1896  page # 85, 86

An additional aspect of this experiential emphasis was brought into focus by Church of God leaders and other Christians in America who espoused the doctrine of holiness.  For them the word salvation was usually preceded by the adjective full, and full salvation was defined as the result of a “two-fold work of grace.”  In the words of Warner, “The great object of the Savior's death is to save men from all sin.  And since sin exists in two forms, the word of God often presents salvation as a two-fold remedy for sin.” 
(Daniel S. Warner, Salvation:  Present, Perfect, Now or Never (Grand Junction, MI: Gospel Trumpet Publishing Co., [1896]), 30.) 

In the words of Charles Wesley “He breaks the power of cancelled sin: he sets the prisoner free...”  The two forms of sin were described as “committed” sins and “inbred” sin or the unrighteous nature in fallen humanity.  Thus a “double cure” was required to rectify the human condition – forgiveness for the sins of transgression and empowerment for victory over the sinful nature.  Full salvation, then, would remove all sin and enable the believer to live free from sin because of having experienced both justifying grace and standing grace (Romans 5:1-2).

This theological line was followed by most of those who espoused the doctrine of holiness.  Many of the early leaders had been part of the Holiness Movement.  Their standard presentation called for not just one but two spiritual crisis experiences – justification and sanctification.  According to Henry C. Wickersham:

Sanctification, in the economy of grace, is a distinct work subsequent to regeneration.  Regeneration, the first work of grace, includes the pardon of all past sins; the removal of all guilt and condemnation; adoption into the family of God; the witness of the Spirit pardon and Sonship; spiritual life and a new moral nature, including all the Christian graces. 

Sanctification, the second work of grace, includes the destruction of all the works of the devil; the restoration of man to the state of holiness from which he fell,  by creating him anew in Christ Jesus, and restoring to him all that image and likeness of God which he lost in the fall of Adam. 
(Wickersham, Holiness Bible Subjects, 47 - 48.) 

Warner saw sanctification as a Holy Spirit-initiated experience granting perfection (understood as intentional moral purity) to the recipient because the old nature had been removed.  Without sanctification one could not live up to the Bible standard, but with sanctification came “heart purity,” “fullness of God,” “fullness of joy,” “assurance of faith,” “full assurance of hope,” “perfect love,” “the more abundant life,” and “the baptism of the Holy Ghost.” 
(Warner, Bible Proofs, 50 - 53.) 

Thus the double cure was validated in a double experience resulting in full salvation.  Who could do other than rejoice? 

The importance of this experiential understanding of salvation in the minds of the pioneer leaders of the Church of God can hardly be overemphasized.  It was related to all other aspects of their faith and practice, and especially to their view of relationships to each other, to the world, and to other Christians. 

Third excerpt from:  1897 - 1900  page # 179 – 186

The point at issue in each crisis related to one of the central teachings that had brought the movement into being –  the doctrine and practice of holiness.  The first crisis was theological, arising from a divergent understanding of the doctrine of sanctification; the second was practical, resulting from variant views on behavioral standards for a holy life.  The doctrine of sanctification was one of the key teachings stressed by the earliest leaders of the Church of God.  Warner had been disfellowshiped by the Ohio Eldership of the Churches of God largely because of his commitment to this doctrine and his activities related to propagating it.  When the Gospel Trumpet was launched the title banner heading the first page included the word sanctification, and almost all issues of the paper contained articles or editorials that dealt either directly or indirectly with this doctrine. 

The specific understanding of sanctification held by movement pioneers closely resembled that taught by Holiness people generally.  The often repeated definition stated: Sanctification is a second definite instantaneous work of grace, subsequent to justification, wrought by faith through the Holy Spirit, which frees human beings from their inherited or Adamic nature, cleansing them from all desire or love for sin and enabling them to live a life free from sin in this present world.  It was the second cleansing aspect of this understanding that came into question.  The issue was not new or unique.  Others in the nineteenth-century Holiness Movement espoused a similar viewpoint, contending that a person was completely cleansed from sin in the experience of justification, since Christ's redeeming work was not partial.  While a second work might add such graces as sealing, empowering, and deepening of consecration it really did not accomplish any further cleansing because no need for such remained.  The origin of this view goes back another 150 years to John Wesley (1703 – 91).  One of Wesley's contemporaries was Count Nicholas von Zinzendorf (1700 – 1760), a leader of the Moravians, the group whose piety exerted considerable influence on Wesley.  The two men sharply disagreed on this issue of cleansing. 

Zinzendorf held that “the best men are miserable sinners”
(Albert C. Outler, ed., John Wesley (New York: Oxford University Press, 1974), 367.) and that from “the moment one is justified, he is entirely sanctified.”
(ibid., 370.) 

Wesley disputed Zinzendorf on this point.  He asked Zinzendorf, “The true believer grows daily in his love for God, doesn't he? Is he, then, entirely perfected in love when he is justified?”
(ibid.) 

Zinzendorf replied, “He is. One does not grow in God's love. From the moment of justification he loves as entirely as he is also entirely sanctified.”
(ibid., 371.) 

Never far from Luther's strong emphasis on human depravity, Zinzendorf essentially regarded sanctification as forensic as justification: God declared the sinner sanctified as well as justified.  The proponents of the traditional view in the Church of God referred to it more often, however, as the “anti-cleansing heresy.” 

Zinzendorfism posed problems for the Holiness Movement in general, not only the Church of God.  Among the latter, however, the most articulate of the anti-cleansers were W.A. Haynes, W.J. Henry, and George P. Keeling.  Haynes often wrote in the Gospel Trumpet between 1894 and 1898.  Many of his articles expounded the Wesleyan view of sanctification, but Haynes apparently had a change of mind some time in 1898.  Henry was one of the earliest leaders in the movement, having taken his stand along with Mother Sarah Smith and a group of about twenty others in Jerry City, Ohio, in 1882.  He was in the vanguard of overseas missionary work when he went to England in 1893.  Keeling had also been won to the movement in its early days through the efforts of the Cole evangelistic team.  As late as April 1899 an article of his had appeared in the Gospel Trumpet defending the orthodox view of sanctification.  Each of these, and many others, were highly respected leaders who until the late 1890s apparently shared the second cleansing view of sanctification. 

In his Life Experiences, E.E. Byrum recalled that his first intimation of trouble came within the Trumpet family at Moundsville, West Virginia.  Three young men who worked there had troubled an established young lady with the Zinzendorfian view.  She experienced doubts about her own experience after they shared this new light with her.  Around one hundred people were present at the Thanksgiving Day service of 1898 where the “false teaching and false spirit” that had been privately spread abroad were publicly exposed.  According to Byrum, shouts of victory and a service of healing concluded the time of worship during which it had been stated that there was “no place in our midst” for this false doctrine and teaching.  The three young men vowed to stick together and fight it out.  They were promptly relieved of their duties.  Two of them had managed the subscription department and one had been assistant to the secretary of the company.

In the late 1890s the major leaders began to publicly oppose and warn against proponents of Zinzendorfism.  Many articles appeared in the publications reaffirming sanctification as a second definite cleansing work of grace subsequent to justification.  By 1898 the Gospel Trumpet began to deal with the issue very pointedly.  Byrum's editorials as well as articles by a variety of writers explained sanctification in detail.  The editor was undaunted by the threats of those (themselves anti-cleansers) who advised him not to oppose the anti-cleansing doctrine.  He seemed to operate on the assumption that this controversial issue could best be resolved by open exposition of the issues at hand and, if necessary, the expulsion of those causing division.  Byrum expounded the orthodox holiness by affirming that people must first be forgiven of their sins before presenting themselves for sanctification.  Regarding Romans 12:1-2, he wrote, “Sinners can not fulfill this scripture and become justified and sanctified all at the same time, because they cannot present their bodies a living sacrifice, as they are dead in trespasses and sins.  They cannot present themselves a holy sacrifice because they are unholy.  Byrum also said that oneness comes as a result of the cleansing power that removes all divisive elements from the heart.  For Byrum, the anti-cleansers' denial of this experience threatened the basis of Christian unity and itself indicated a divisive spirit. 

One of the Trumpet's clearest statements on the issue came from the pen of W.G. Schell in a two-part series titled “Zinzendorfism Refuted,” published in March of 1899.  Schell viewed the “one-work theory” as heresy.  He then laid out the premises of the reformation movement, summarized as follows:  (1) Every person born in this world possesses the “germ of sin”; that is, Adamic sin or sin inherited.  (2) When one matures to the point of comprehending good and evil and then chooses to do evil, it is an act of sin.  This is sin acquired.  (3) Spiritual birth cleanses one from all sin acquired and brings about the restoration to infantile innocence.  This new birth includes the grace to refrain from committing actual sins.  (4) However, sin inherited remains in the heart and is manifested in [unjustified] anger and other [evil] passions.  The second cleansing – sanctification – coincides with the baptism of the Holy Ghost.  This is the cleansing from sin inherited that restores the self to Adam's state before the Fall.  Schell emphasized cleansing by the Holy Spirit as a part of sanctification.  To be sanctified was to be consecrated, but it was more than that.  In Schell's terms it was also to be cleansed by the Holy Ghost. 

This was possibly the issue disputed by the anti-cleansers.  George P. Keeling spoke for them when he wrote: “But after they have been converted there still remains in them this fallen nature.  For man to dispute this is to dispute not only his own experience (if he has been converted) but the experience of all the children of God.” Less than three months later Keeling himself would reject Schell's orthodox view and leave the reformation movement. 

The anti-cleansing challenge severed the link between sanctification and Christian unity.  Holiness, including the removal of carnality, was the prerequisite for unity.  As Warner had written, “O Brethren how this perfect love unites us all in Jesus.”  A. L. Byers spelled out the implications of Zinzendorfism; “To remove the doctrine of the second cleansing would simply be to quickly bring this reformation to naught, because it is just what the Church of God has needed to bring her out of spiritual Babylon into the glorious unity with Christ, and her members with one another.”  Byers later summarized the Trumpet position in an article titled “The Second Cleansing Scripturally Considered.”  He affirmed that sanctification is indeed a cleansing, not merely a setting apart; that it is an experience that perfects God's people; and that it is a filling with the Holy Spirit.  The differences had been made quite clear. 

The anti-cleansing proponents were not silenced by the barrage of defenses of orthodoxy, and by early summer of 1899 the intensity of disagreement had heightened considerably.  An encounter in the June camp meeting in Moundsville seemed inevitable.  Byrum was aware of this and sought a strategy that would reaffirm the traditional position without a confrontation and, most important of all, without giving further opportunity for the heretics to proclaim their teaching. 

In a post-encounter editorial titled “The Camp Meeting,” Byrum recounted the events.  Over one hundred preachers and a large number of gospel workers were present.  Byrum said that it was “a real battle against the powers of darkness, as we read in the book of Job that where the sons of God gathered together Satan came also.”  Byrum's report explained that no place was given for public discussion of the issue because (1) it had been exposed before most of those involved over one year earlier; (2) at different times since then the doctrine had been exposed; (3) those involved had been warned in private of the false spirit behind the anti-cleansing heresy; (4) some of the ministers had spent more than two days with them in recent discussions; and (5) there is no wisdom in publicly discussing a known heresy. 

The proponents of this new light were not about to be silenced, however.  They met together and put their teaching in writing.  This document was prepared by W.A. Haynes, W.J. Henry, J.A. Smith, J.E. Chase, E.G. Masters, E.S. Sloan, E.W. Durkee, S.C. Dickason, and Frank McCann.  Following two days of negotiations, the statement was allowed to be read before the ministers and assembled saints.  It was then “publicly refuted by the Word of God showing its falsity in doctrine and in spirit.”  Byrum then observed:

The meetings had been very much hindered on account of permitting this element to have influence without a public exposure, but when it was given [i.e. public exposure of the anti-cleansing heresy] God witnessed the same at the close of the service by an outpouring of his Spirit and about forty persons flocking to the altar seeking salvation and deliverance through Jesus Christ.
 
Observers noted that most of the anti-cleansers soon left the grounds, and the work of God continued with power. 

During the refutation session, W.J. Henry made a public statement on the issue of Zinzendorfism being refuted by the Word of God.  Henry confessed that he saw the doctrine was false and renounced it as “being founded upon scientific and philosophical principles and reasoning,” but not Scripture.  The spirit of what he said was rebuked. [Apparently, Henry's statements were discerned to be insincere and lacking honesty.]  Henry later returned to the anti-cleansers. 

In addition to those present at the meeting in Moundsville, Byrum listed individuals “in the West” who had taken a stand for the doctrine: Fred Husted, J.M. Harrington, A.A. Kenzie, Price McCully, and W. Christ.  In conclusion, Byrum warned: “To receive such persons or any one else teaching such who have been faithfully dealt with is to receive them and their doctrine and spirit at the peril of your souls.  When they have seen the error of their way and turned from it we shall be glad to inform our readers of the same.”

The import of this 1899 meeting was soon apparent.  The anti-cleansers now clearly understood they were not welcome either in the meetings or in the movement.  The only alternatives were to recant or leave.  Many did the latter.  The exact number who withdrew from fellowship is not known.  Some estimates of defections run as high as 50 percent of the ministers.  Although that figure is probably much too high there is no question that the number was considerable.  It is also true that the dissidents included some of the most able and eloquent speakers in the movement.

There is evidence that some attempt was made to gather the anti-cleansers into a new fellowship.  Haynes and Keeling began publication of a rival periodical called The Messenger of Love.  In the first issue in January 1900, Haynes stated the purpose of the paper:

The object of sending forth this letter Messenger of Love is to give the honest searcher for truth the chance to observe the old maxim, audi alteran partem – hear both sides.  The saints are aware of the controversy in the church at present regarding the doctrine that teaches two cleansings of the soul in the plan of salvation.

Haynes contended the anti-cleansers were not denying the reformation; they believed it was of God.  “We acknowledge this reformation,” he said, “but deny some errors that still cling to many.”  The paper upheld the anti-cleansing position with various articles and also jabbed at Holiness preachers in the Church of God.

Some meetings were held to promote Zinzendorfism.  One of these was noted in the Gospel Trumpet.  William T. Whaley reported on an assembly of the anti-cleansers held at Flat Creek in Pike County, Indiana, during November 1899.  The meeting lasted for ten days.  It was well attended but Whaley described it as “dry and dead” with no converts to the cause.  The meeting closed with a “disgusting” public collection for W.A. Haynes and George P. Keeling, who were also present. 

Hopes for regrouping apparently were soon abandoned, for many began to affiliate with other compatible denominations.  Haynes, for instance, joined the Disciples of Christ.  However, a large group had second thoughts about their departure and returned to fellowship in the Church of God.  Among these were W.J. Henry and George P. Keeling.  Prior to the 1900 Moundsville camp meeting Henry had written a letter from Springfield, Missouri.  It was published in the Gospel Trumpet under the heading “Anti-Cleansing Doctrine Renounced.”

He explained his short-lived defection as due to the pressure of others and at that time, he had not yet been fully convinced himself.  Henry pictured the past year as one of a soul in the midst of a storm.  He concluded with a penitent plea:  “Dear ones, will you please...pray for unworthy me that God may in his mercy once more fully restore me to this love and favor?”

With the contents of this letter already widely known, Henry appeared at the Moundsville meeting.  Great rejoicing took place upon his arrival.  Byrum reported, “He had already renounced that doctrine and was making desperate effort to get an experience to the satisfaction of his soul.  The saints prayed for Henry, and he testified to the joys of salvation and deliverance from the spirit of error.  W.J. Henry needed acceptance by the brethren as well as God.  Apparently he received both at Moundsville in 1900.  Byrum also reported that he had received a letter from George P. Keeling renouncing the anti-cleansing doctrine.  He desired to get “in line with God” and was sorry he was the means of leading souls astray during the previous year.

The controversy subsided and the original theological position of the Church of God reformation movement on sanctification thus remained intact. 


Storts Note:  That is, it “remained intact” until  Emerson Wilson plunged the congregations of the Church of God once again into this same controversy and heresy.  Calling this “one work of grace” doctrine “new light” when in reality it is an old heresy.  I pray that God will have mercy and deliver innocent and confused souls from this “sin which doth so easily beset.”

For those who would sincerely and honestly take the Holy Scriptures as the only foundation for their beliefs, I submit the following passage and comments:

Act 8:12-16 
12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
13  Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
14  Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
15  Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
16  (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Act 8:17  Then laid they their hands on them, and they received the Holy Ghost.

Notice the sequence of these events which happened in Samaria:
1.              They believed the gospel of Jesus Christ; faith, acceptance, obedience.
2.              They were baptized in water as a witness to their faith in Christ.
3.              The people were instructed in the doctrine of the indwelling Holy Spirit.
4.              The apostles laid hands on the believers.
5.              They were filled with the Holy Spirit – sanctified, purged, perfected.

The true seeker of truth should recognize that the new converts at Samaria were first converted by faith, secondly baptized in water, thirdly sanctified by the infilling of the Holy Spirit.  Church of God ministers do not knowlingly baptize sinners.  We baptize people as a testimony of their being dead to sin and resurrected in Christ Jesus. 

When considering the doctrines which are preached by various groups and ministers, it should be noteworthy to take inventory of the fruit of their beliefs.

Consider the following observations:
1.              The early apostles taught the necessity of new converts receiving the baptism of the Holy Spirit subsequent to being born again.
2.              The early apostles wrote many books and letters about their beliefs.
3.              The Sixth Seal ministers taught the necessity of new converts receiving the baptism of the Holy Spirit subsequent to being born again.
4.              The Sixth Seal ministers wrote many books and letters about their beliefs.
5.              John Wesley was one of the reformation ministers who taught two works of grace, which became a foundational doctrine of the Sixth Seal ministers who were the pioneers of the church of God movement from 1880-1930.
6.              Nikolaus Ludwig, Imperial Count von Zinzendorf (1700-1760) was a friend of John Wesley until they separated over their disagreement on the subject of sanctification as a second cleansing work of grace. 
7.              The holiness message which rested upon the principle of a second cleansing work of grace was the fruit of ministers such as John Wesley and D.S. Warner.
8.              The fruit of Zinzendorf's message produced the Moravian and United Brethren (Bohemian Unitas Fratrum) congregations of which no witness of a holiness standard or spiritual power was present to prove the approval of God. By 1750 the Moravian and Brethren organization was almost reduced to bankruptcy.
9.              The Holiness Movement, which continued to teach sanctification as a definite second cleansing work of grace, grew and prospered with great evidence of God's approval and power. 
10.          The Zinzendorf sect was mostly absorbed in ecumenical religious groups with few accomplishments to this very day.
11.         The ministers of the church of God addressed the “one cleansing” heresy and soundly refuted it during the period of 1897-1900.  Those who supported the “one cleansing” heresy, like the followers of Zinzendorf, were absorbed into various sects or repented and came back to the true message of “two cleansings.” 
12.         During the Silence prophesied in Revelation 8:1, the true church of God suffers the influence of spiritual lukewarmness, sleeping and slumbering.  In this Silence the heresy of “one cleansing” has risen again.  The fruit of division and a lack of faith is very evident. 
13.         Many groups teach variant positions on the Baptism of the Holy Spirit; e.g. progressive sanctification, instantaneous and concurrent work of justification and sanctification, multiple infillings of the Holy Spirit, etc.  All these are various means of opposing the true principle of the plan of salvation which includes two cleansing works of grace. 
14.         What will be the Judgment Day verdict of Jesus Christ for those who teach against the doctine of entire sanctification and perfect love which delivers the convert from his defiled and corrupted human nature.  Except the defiled human nature be purged of its corruption, there will always be an eventual return to the lusts of the flesh, pride and selfishness. 

What are the current conditions regarding the contradiction between the message of two works of grace and the message of one work of grace?  We have two opposing sides which are both lacking in the fruit of the Spirit and the power of a sanctified life.  Why are both lacking?  Because one side is teaching against a definite second cleansing work of grace; and, the other side is failing to practice what they preach.  We have pastors who are teaching two works of grace, but do not manifest the fruit of perfect love, discernment, humility and the work of endeavoring for the unity of the saints. 

Until the ministry and the people who profess to be members of a church of God congregation can humble themselves and pray for Holy Spirit guidance and leadership, we will continue to see a repetition of the failures and divisions we are currently seeing.  May God help us to submit to God's divine instructions. 










Contact information:
Pastor Jim Storts
198 Boone, NC 28607
Cell:  865-356-2872
www.holiest-of-holies.blogspot.com
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