031310: SDARM: “Then Shall the Sanctuary be Cleansed” — Part 2

Memory Texts:
From the Bible:
“Know therefore and understand, that from the going forth of the commandment to
restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and
threescore and two weeks: the street shall be built again, and the wall, even in troublous
times” (Daniel 9:25).
From the Spirit of Prophecy:
“The blood of Christ, while it was to release the repentant sinner from the condemnation of the
law, was not to cancel the sin; it would stand on record in the sanctuary until the final
atonement”—Patriarchs and Prophets, p. 357.\

Personal Review Questions
A. Why does the year 457 B.C. mark the beginning of the seventy weeks?
B. How did Jesus show that the beginning of His ministry marked the beginning of the
seventieth week?
C. How do the events of the seventieth week relate to the rest of the 2300 days?
D. What type of character do we need to form in order to have the right to enter the gates of
the New Jerusalem?
E. As we are commissioned to warn the entire world, what message must form a part of the
gospel in these last days?

Spirit of Prophecy Reading:
Prophets and Kings, pp. 607–617.
Chap. 50 - Ezra, the Priest and Scribe
About seventy years after the return of the first company of exiles under Zerubbabel and
Joshua, Artaxerxes Longimanus came to the throne of Medo-Persia. The name of this king is
connected with sacred history by a series of remarkable providences. It was during his reign
that Ezra and Nehemiah lived and labored. He is the one who in 457 B.C. issued the third and
final decree for the restoration of Jerusalem. His reign saw the return of a company of Jews
under Ezra, the completion of the walls of Jerusalem by Nehemiah and his associates, the
reorganization of the temple services, and the great religious reformations instituted by Ezra and
Nehemiah. During his long rule he often showed favor to God's people, and in his trusted and
well-beloved Jewish friends, Ezra and Nehemiah, he recognized men of God's appointment,
raised up for a special work. {PK 607.1}

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The experience of Ezra while living among the Jews who remained in Babylon was so unusual
that it attracted the favorable notice of King Artaxerxes, with whom he talked freely regarding the
power of the God of heaven, and the divine purpose in restoring the Jews to Jerusalem. {PK
607.2}
Born of the sons of Aaron, Ezra had been given a priestly training; and in addition to this he had
acquired a familiarity with the writings of the magicians, the astrologers, and the wise men of the
Medo-Persian realm. But he was not satisfied with his spiritual condition. He longed to be in full
harmony with God; he longed for wisdom to carry out the divine will. And so he "prepared his
heart to seek the law of the Lord, and to do it." Ezra 7:10. This led him to apply himself diligently
to a study of the history of God's people, as recorded in the writings of prophets and kings. He
searched the historical and poetical books of the Bible to learn why the Lord had permitted
Jerusalem to be destroyed and His people carried captive into a heathen land. {PK 608.1}
To the experiences of Israel from the time the promise was made to Abraham, Ezra gave special
thought. He studied the instruction given at Mount Sinai and through the long period of
wilderness wandering. As he learned more and still more concerning God's dealings with His
children, and comprehended the sacredness of the law given at Sinai, Ezra's heart was stirred.
He experienced a new and thorough conversion and determined to master the records of
sacred history, that he might use this knowledge to bring blessing and light to his people. {PK
608.2}
Ezra endeavored to gain a heart preparation for the work he believed was before him. He
sought God earnestly, that he might be a wise teacher in Israel. As he learned to yield mind and
will to divine control, there were brought into his life the principles of true sanctification, which, in
later years, had a molding influence, not only upon the youth who sought his instruction, but
upon all others associated with him. {PK 608.3}
God chose Ezra to be an instrument of good to Israel, that He might put honor upon the
priesthood, the glory of which had been greatly eclipsed during the captivity. Ezra developed
into a man of extraordinary learning and became "a ready scribe in the law of Moses." Verse 6.
These qualifications made him an eminent man in the Medo-Persian kingdom. {PK 609.1}
Ezra became a mouthpiece for God, educating those about him in the principles that govern
heaven. During the remaining years of his life, whether near the court of the king of MedoPersia or at Jerusalem, his principal work was that of a teacher. As he communicated to others
the truths he learned, his capacity for labor increased. He became a man of piety and zeal. He
was the Lord's witness to the world of the power of Bible truth to ennoble the daily life. {PK
609.2}
The efforts of Ezra to revive an interest in the study of the Scriptures were given permanency by
his painstaking, lifelong work of preserving and multiplying the Sacred Writings. He gathered all
the copies of the law that he could find and had these transcribed and distributed. The pure
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word, thus multiplied and placed in the hands of many people, gave knowledge that was of
inestimable value. {PK 609.3}
Ezra's faith that God would do a mighty work for His people, led him to tell Artaxerxes of his
desire to return to Jerusalem to revive an interest in the study of God's word and to assist his
brethren in restoring the Holy City. As Ezra declared his perfect trust in the God of Israel as one
abundantly able to protect and care for His people, the king was deeply impressed. He well
understood that the Israelites were returning to Jerusalem that they might serve Jehovah; yet so
great was the king's confidence in the integrity of Ezra that he showed him marked favor,
granting his request and bestowing on him rich gifts for the temple service. He made him a
special representative of the Medo-Persian kingdom and conferred on him extensive powers for
the carrying out of the purposes that were in his heart. {PK 609.4}
The decree of Artaxerxes Longimanus for the restoring and building of Jerusalem, the third
issued since the close of the seventy years' captivity, is remarkable for its expressions regarding
the God of heaven, for its recognition of the attainments of Ezra, and for the liberality of the
grants made to the remnant people of God. Artaxerxes refers to Ezra as "the priest, the scribe,
even a scribe of the words of the commandments of the Lord, and of His statutes to Israel;" "a
scribe of the law of the God of heaven." The king united with his counselors in offering freely
"unto the God of Israel, whose habitation is in Jerusalem;" and in addition he made provision for
meeting many heavy expenses by ordering that they be paid "out of the king's treasure house."
Verses 11, 12, 15, 20. {PK 610.1}
"Thou art sent of the king, and of his seven counselors," Artaxerxes declared to Ezra, "to inquire
concerning Judah and Jerusalem, according to the law of thy God which is in thine hand." And
he further decreed: "Whatsoever is commanded by the God of heaven, let it be diligently done
for the house of the God of heaven: for why should there be wrath against the realm of the king
and his sons?" Verses 14, 23. {PK 610.2}
In giving permission to the Israelites to return, Artaxerxes arranged for the restoration of the
members of the priesthood to their ancient rites and privileges. "We certify you," he declared,
"that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this
house of God, it shall not be lawful to impose toll, tribute, or custom, upon them." He also
arranged for the appointment of civil officers to govern the people justly in accordance with the
Jewish code of laws. "Thou, Ezra, after the wisdom of thy God, that is in thine hand," he
directed, "set magistrates and judges, which may judge all the people that are beyond the river,
all such as know the laws of thy God; and teach ye them that know them not. And whosoever
will not do the law of thy God, and the law of the king, let judgment be executed speedily upon
him, whether it be unto death, or to banishment, or to confiscation of goods, or to
imprisonment." Verses 24-26. {PK 611.1}
Thus, "according to the good hand of his God upon him," Ezra had persuaded the king to make
abundant provision for the return of all the people of Israel and of the priests and Levites in the
Medo-Persian realm, who were minded "of their own free will to go up to Jerusalem." Verses 9,
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13. Thus again the children of the dispersion were given opportunity to return to the land with
the possession of which were linked the promises to the house of Israel. This decree brought
great rejoicing to those who had been uniting with Ezra in a study of God's purposes concerning
His people. "Blessed be the Lord God of our fathers," Ezra exclaimed, "which hath put such a
thing as this in the king's heart, to beautify the house of the Lord which is in Jerusalem: and
hath extended mercy unto me before the king, and his counselors, and before all the king's
mighty princes." Verses 27, 28. {PK 611.2}
In the issuing of this decree by Artaxerxes, God's providence was manifest. Some discerned this
and gladly took advantage of the privilege of returning under circumstances so favorable. A
general place of meeting was named, and at the appointed time those who were desirous of
going to Jerusalem assembled for the long journey. "I gathered them together to the river that
runneth to Ahava," Ezra says, "and there abode we in tents three days." Ezra 8:15. {PK 612.1}
Ezra had expected that a large number would return to Jerusalem, but the number who
responded to the call was disappointingly small. Many who had acquired houses and lands had
no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied
to remain. Their example proved a hindrance to others who otherwise might have chosen to
cast in their lot with those who were advancing by faith. {PK 612.2}
As Ezra looked over the company assembled, he was surprised to find none of the sons of Levi.
Where were the members of the tribe that had been set apart for the sacred service of the
temple? To the call, Who is on the Lord's side? the Levites should have been the first to
respond. During the captivity, and afterward, they had been granted many privileges. They had
enjoyed the fullest liberty to minister to the spiritual needs of their brethren in exile. Synagogues
had been built, in which the priests conducted the worship of God and instructed the people.
The observance of the Sabbath, and the performance of the sacred rites peculiar to the Jewish
faith, had been freely allowed. {PK 612.3}
But with the passing of the years after the close of the captivity, conditions changed, and many
new responsibilities rested upon the leaders in Israel. The temple at Jerusalem had been rebuilt
and dedicated, and more priests were needed to carry on its services. There was pressing need
of men of God to act as teachers of the people. And besides, the Jews remaining in Babylon
were in danger of having their religious liberty restricted. Through the prophet Zechariah, as well
as by their recent experience during the troublous times of Esther and Mordecai, the Jews in
Medo-Persia had been plainly warned to return to their own land. The time had come when it
was perilous for them to dwell longer in the midst of heathen influences. In view of these
changed conditions, the priests in Babylon should have been quick to discern in the issuance of
the decree a special call to them to return to Jerusalem. {PK 613.1}
The king and his princes had done more than their part in opening the way for the return. They
had provided abundant means, but where were the men? The sons of Levi failed at a time when
the influence of a decision to accompany their brethren would have led others to follow their
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example. Their strange indifference is a sad revelation of the attitude of the Israelites in Babylon
toward God's purpose for His people. {PK 614.1}
Once more Ezra appealed to the Levites, sending them an urgent invitation to unite with his
company. To emphasize the importance of quick action, he sent with his written plea several of
his "chief men" and "men of understanding." Ezra 7:28; 8:16. {PK 614.2}
While the travelers tarried with Ezra, these trusted messengers hastened back with the plea,
"Bring unto us ministers for the house of our God." Ezra 8:17. The appeal was heeded; some
who had been halting, made final decision to return. In all, about forty priests and two hundred
and twenty Nethinim--men upon whom Ezra could rely as wise ministers and good teachers and
helpers--were brought to the camp. {PK 614.3}
All were now ready to set forth. Before them was a journey that would occupy several months.
The men were taking with them their wives and children, and their substance, besides large
treasure for the temple and its service. Ezra was aware that enemies lay in wait by the way,
ready to plunder and destroy him and his company; yet he had asked from the king no armed
force for protection. "I was ashamed," he has explained, "to require of the king a band of
soldiers and horsemen to help us against the enemy in the way: because we had spoken unto
the king, saying, The hand of our God is upon all them for good that seek Him; but His power
and His wrath is against all them that forsake Him." Verse 22. {PK 615.1}
In this matter, Ezra and his companions saw an opportunity to magnify the name of God before
the heathen. Faith in the power of the living God would be strengthened if the Israelites
themselves should now reveal implicit faith in their divine Leader. They therefore determined to
put their trust wholly in Him. They would ask for no guard of soldiers. They would give the
heathen no occasion to ascribe to the strength of man the glory that belongs to God alone. They
could not afford to arouse in the minds of their heathen friends one doubt as to the sincerity of
their dependence on God as His people. Strength would be gained, not through wealth, not
through the power and influence of idolatrous men, but through the favor of God. Only by
keeping the law of the Lord before them, and striving to obey it, would they be protected. {PK
615.2}
This knowledge of the conditions under which they would continue to enjoy the prospering hand
of God, lent more than ordinary solemnity to the consecration service that was held by Ezra and
his company of faithful souls just before their departure. "I proclaimed a fast there, at the river of
Ahava," Ezra has declared of this experience, "that we might afflict ourselves before our God, to
seek of Him a right way for us, and for our little ones, and for all our substance." "So we fasted
and besought our God for this: and He was entreated of us." Verses 21, 23. {PK 616.1}
The blessing of God, however, did not make unnecessary the exercise of prudence and
forethought. As a special precaution in safeguarding the treasure, Ezra "separated twelve of the
chief of the priests"--men whose faithfulness and fidelity had been proved--"and weighed unto
them the silver, and the gold, and the vessels, even the offering of the house of our God, which
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the king, and his counselors, and his lords, and all Israel there present, had offered." These men
were solemnly charged to act as vigilant stewards over the treasure entrusted to their care. "Ye
are holy unto the Lord," Ezra declared; "the vessels are holy also; and the silver and the gold
are a freewill offering unto the Lord God of your fathers. Watch ye, and keep them, until ye
weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at
Jerusalem, in the chambers of the house of the Lord." Verses 24, 25, 28, 29. {PK 616.2}
The care exercised by Ezra in providing for the transportation and safety of the Lord's treasure,
teaches a lesson worthy of thoughtful study. Only those whose trustworthiness had been proved
were chosen, and they were instructed plainly regarding the responsibility resting on them. In
the appointment of faithful officers to act as treasurers of the Lord's goods, Ezra recognized the
necessity and value of order and organization in connection with the work of God. {PK 617.1}
During the few days that the Israelites tarried at the river, every provision was completed for the
long journey. "We departed," Ezra writes, "on the twelfth day of the first month, to go unto
Jerusalem: and the hand of our God was upon us, and He delivered us from the hand of the
enemy, and of such as lay in wait by the way." Verse 31. About four months were occupied on
the journey, the multitude that accompanied Ezra, several thousand in all, including women and
children, necessitating slow progress. But all were preserved in safety. Their enemies were
restrained from harming them. Their journey was a prosperous one, and on the first day of the
fifth month, in the seventh year of Artaxerxes, they reached Jerusalem. {PK 617.2}

Bible Study Questions:
1. With what event does the prophecy of the seventy weeks begin? Daniel 9:25.
Know therefore and understand, that from the going forth of the commandment to
restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and
threescore and two weeks: the street shall be built again, and the wall, even in troublous
times. (Daniel 9:25 KJV)
2. Explain why the decrees of Cyrus and Darius did not fulfill all the conditions of this
prophecy? Ezra 1:1-4; 6:1-12.
Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of
Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he
made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus
saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of
the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.
Who is there among you of all his people? his God be with him, and let him go up to
Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the
God,) which is in Jerusalem. And whosoever remaineth in any place where he
sojourneth, let the men of his place help him with silver, and with gold, and with goods,
and with beasts, beside the freewill offering for the house of God that is in Jerusalem.
(Ezra 1:1-4 KJV)
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Then Darius the king made a decree, and search was made in the house of the rolls,
where the treasures were laid up in Babylon. And there was found at Achmetha, in the
palace that is in the province of the Medes, a roll, and therein was a record thus written:
In the first year of Cyrus the king the same Cyrus the king made a decree concerning the
house of God at Jerusalem, Let the house be builded, the place where they offered
sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore
cubits, and the breadth thereof threescore cubits; With three rows of great stones, and a
row of new timber: and let the expences be given out of the king's house: And also let the
golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of
the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought
again unto the temple which is at Jerusalem, every one to his place, and place them in
the house of God. Now therefore, Tatnai, governor beyond the river, Shetharboznai, and
your companions the Apharsachites, which are beyond the river, be ye far from thence:
Let the work of this house of God alone; let the governor of the Jews and the elders of
the Jews build this house of God in his place. Moreover I make a decree what ye shall do
to the elders of these Jews for the building of this house of God: that of the king's goods,
even of the tribute beyond the river, forthwith expences be given unto these men, that
they be not hindered. And that which they have need of, both young bullocks, and rams,
and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil,
according to the appointment of the priests which are at Jerusalem, let it be given them
day by day without fail: That they may offer sacrifices of sweet savours unto the God of
heaven, and pray for the life of the king, and of his sons. Also I have made a decree, that
whosoever shall alter this word, let timber be pulled down from his house, and being set
up, let him be hanged thereon; and let his house be made a dunghill for this. And the God
that hath caused his name to dwell there destroy all kings and people, that shall put to
their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have
made a decree; let it be done with speed. (Ezra 6:1-12 KJV)
3. Why is the decree of Artaxerxes taken as the starting point in the fulfillment of this
prophecy? Ezra 6:14; 7:11-26.
And the elders of the Jews builded, and they prospered through the prophesying of
Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it,
according to the commandment of the God of Israel, and according to the commandment
of Cyrus, and Darius, and Artaxerxes king of Persia. (Ezra 6:14 KJV)
Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the
scribe, even a scribe of the words of the commandments of the LORD, and of his statutes
to Israel. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of
heaven, perfect peace, and at such a time. I make a decree, that all they of the people of
Israel, and of his priests and Levites, in my realm, which are minded of their own freewill
to go up to Jerusalem, go with thee. Forasmuch as thou art sent of the king, and of his
seven counsellers, to inquire concerning Judah and Jerusalem, according to the law of
thy God which is in thine hand; And to carry the silver and gold, which the king and his
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counsellers have freely offered unto the God of Israel, whose habitation is in Jerusalem,
And all the silver and gold that thou canst find in all the province of Babylon, with the
freewill offering of the people, and of the priests, offering willingly for the house of their
God which is in Jerusalem: That thou mayest buy speedily with this money bullocks,
rams, lambs, with their meat offerings and their drink offerings, and offer them upon the
altar of the house of your God which is in Jerusalem. And whatsoever shall seem good to
thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the
will of your God. The vessels also that are given thee for the service of the house of thy
God, those deliver thou before the God of Jerusalem. And whatsoever more shall be
needful for the house of thy God, which thou shalt have occasion to bestow, bestow it
out of the king's treasure house. And I, even I Artaxerxes the king, do make a decree to
all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe
of the law of the God of heaven, shall require of you, it be done speedily, Unto an
hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths
of wine, and to an hundred baths of oil, and salt without prescribing how much.
Whatsoever is commanded by the God of heaven, let it be diligently done for the house
of the God of heaven: for why should there be wrath against the realm of the king and his
sons? Also we certify you, that touching any of the priests and Levites, singers, porters,
Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute,
or custom, upon them. And thou, Ezra, after the wisdom of thy God, that is in thine hand,
set magistrates and judges, which may judge all the people that are beyond the river, all
such as know the laws of thy God; and teach ye them that know them not. And
whosoever will not do the law of thy God, and the law of the king, let judgment be
executed speedily upon him, whether it be unto death, or to banishment, or to
confiscation of goods, or to imprisonment. (Ezra 7:11-26 KJV)
“In its completest form [the decree] was issued by Artaxerxes, king of Persia, 457 B.C.”—The
Great Controversy, p. 326.
“The decree of Artaxerxes Longimanus for the restoring and building of Jerusalem, the third
issued since the close of the seventy years’ captivity, is remarkable for its expressions regarding
the God of heaven, for its recognition of the attainments of Ezra, and for the liberality of the
grants made to the remnant people of God.”—Prophets and Kings, p. 610.
4. When did the Messiah reveal Himself—showing that the last of the seventy prophetic
weeks had begun? John 1:29, 41; Matthew 3:16, 17; Acts 10:38.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God,
which taketh away the sin of the world. (John 1:29 KJV)
He first findeth his own brother Simon, and saith unto him, We have found the Messias,
which is, being interpreted, the Christ. (John 1:41 KJV)

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And Jesus, when he was baptized, went up straightway out of the water: and, lo, the
heavens were opened unto him, and he saw the Spirit of God descending like a dove, and
lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I
am well pleased. (Matthew 3:16-17 KJV)
How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went
about doing good, and healing all that were oppressed of the devil; for God was with him.
(Acts 10:38 KJV)
“‘From the going forth of the commandment to restore and to build Jerusalem unto the Messiah
the Prince shall be seven weeks, and threescore and two weeks’—namely, sixty-nine weeks, or
483 years. The decree of Artaxerxes went into effect in the autumn of 457 B.C. From this date,
483 years extend to the autumn of A.D. 27. . . . At that time this prophecy was fulfilled. The word
‘Messiah’ signifies ‘the Anointed One.’ In the autumn of A.D. 27 Christ was baptized by John and
received the anointing of the Spirit. The apostle Peter testifies that ‘God anointed Jesus of
Nazareth with the Holy Ghost and with power’ (Acts 10:38). And the Saviour Himself declared:
‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the
poor’ (Luke 4:18). After His baptism He went into Galilee, ‘preaching the gospel of the kingdom
of God, and saying, The time is fulfilled’ (Mark 1:14, 15).”—The Great Controversy, p. 327.
5. How did Jesus use this prophecy (Daniel 9:25) to announce His ministry? Mark 1:14,
15.
Know therefore and understand, that from the going forth of the commandment to
restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and
threescore and two weeks: the street shall be built again, and the wall, even in troublous
times. (Daniel 9:25 KJV)
Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of
the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand:
repent ye, and believe the gospel. (Mark 1:14-15 KJV)
“Christ Himself had sent [the disciples] forth with the message: ‘The time is fulfilled, and the
kingdom of God is at hand: repent ye, and believe the gospel’ (Mark 1:15). That message was
based on the prophecy of Daniel 9. The sixty-nine weeks were declared by the angel to extend
to ‘the Messiah the Prince,’ and with high hopes and joyful anticipations the disciples looked
forward to the establishment of Messiah’s kingdom at Jerusalem to rule over the whole earth.
“They preached the message which Christ had committed to them, though they themselves
misapprehended its meaning. While their announcement was founded on Daniel 9:25, they did
not see, in the next verse of the same chapter, that Messiah was to be cut off. From their very
birth their hearts had been set upon the anticipated glory of an earthly empire, and this blinded
their understanding alike to the specifications of the prophecy and to the words of Christ.”—
Ibid., p. 345.
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6. With what was Jesus concerned throughout His ministry, and what took place exactly
at the appointed time? John 7:6-8; 19:16-18, 28-30.
Then Jesus said unto them, My time is not yet come: but your time is alway ready. The
world cannot hate you; but me it hateth, because I testify of it, that the works thereof are
evil. Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full
come. (John 7:6-8 KJV)
Then delivered he him therefore unto them to be crucified. And they took Jesus, and led
him away. And he bearing his cross went forth into a place called the place of a skull,
which is called in the Hebrew Golgotha: Where they crucified him, and two other with
him, on either side one, and Jesus in the midst. (John 19:16-18 KJV)
After this, Jesus knowing that all things were now accomplished, that the scripture might
be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a
spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus
therefore had received the vinegar, he said, It is finished: and he bowed his head, and
gave up the ghost. (John 19:28-30 KJV)
“The time of the first advent and of some of the chief events clustering about the Saviour’s
lifework was made known by the angel Gabriel to Daniel. ‘Seventy weeks,’ said the angel, ‘are
determined upon thy people and upon thy holy city, to finish the transgression, and to make an
end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and
to seal up the vision and prophecy, and to anoint the most holy’ (Daniel 9:24).”—Prophets and
Kings, p. 698.
“Christ had come at the exact time and in the manner foretold by prophecy. The testimony of
Scripture had been fulfilled in every detail of His ministry.”—The Great Controversy, p. 346.
7. Since the first portion (the 490 prophetic days) ended in A.D. 34 when should the rest
of the 2300 days terminate?
“Thus the death of Christ—the very event which the disciples had looked upon as the final
destruction of their hope —was that which made it forever sure. While it had brought them a
cruel disappointment, it was the climax of proof that their belief had been correct. The event that
had filled them with mourning and despair was that which opened the door of hope to every
child of Adam, and in which centered the future life and eternal happiness of all God’s faithful
ones in all the ages.”—Ibid., p. 348.
“Thus far every specification of the prophecies is strikingly fulfilled, and the beginning of the
seventy weeks is fixed beyond question at 457 B.C., and their expiration in A.D. 34. From this
data there is no difficulty in finding the termination of the 2300 days. The seventy weeks—490
days—having been cut off from the 2300, there were 1810 days remaining. After the end of 490
days, the 1810 days were still to be fulfilled. From A.D. 34, 1810 years extend to 1844.
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Consequently the 2300 days of Daniel 8:14 terminate in 1844. At the expiration of this great
prophetic period, upon the testimony of the angel of God, ‘the sanctuary shall be cleansed.’
Thus the time of the cleansing of the sanctuary—which was almost universally believed to take
place at the second advent—was definitely pointed out.”—Ibid., p. 328.
8. What is the purpose of the message about the 2300 days and the investigative
judgment as part of the eternal gospel to be presented to the world? Revelation 14:6,
7.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to
preach unto them that dwell on the earth, and to every nation, and kindred, and tongue,
and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his
judgment is come: and worship him that made heaven, and earth, and the sea, and the
fountains of waters. (Revelation 14:6-7 KJV)
And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of
man, having on his head a golden crown, and in his hand a sharp sickle. And another
angel came out of the temple, crying with a loud voice to him that sat on the cloud,
Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the
earth is ripe. (Revelation 14:14-15 KJV)
“That men may be prepared to stand in the judgment, the message commands them to ‘fear
God, and give glory to Him,’ ‘and worship Him that made heaven, and earth, and the sea, and
the fountains of waters.’ The result of an acceptance of these messages is given in the word:
‘Here are they that keep the commandments of God, and the faith of Jesus.’ In order to be
prepared for the judgment, it is necessary that men should keep the law of God.”—The Great
Controversy, p. 436.
9. Does Revelation 14:6, 7 imply that it is possible to identify the time for the beginning
of the judgment? If the right time cannot be identified, then how could such a
message be given?
And I saw another angel fly in the midst of heaven, having the everlasting gospel to
preach unto them that dwell on the earth, and to every nation, and kindred, and tongue,
and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his
judgment is come: and worship him that made heaven, and earth, and the sea, and the
fountains of waters. (Revelation 14:6-7 KJV)
“The [first angel’s] message itself sheds light as to the time when this movement [proclaiming
Christ’s soon return] is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it
announces the opening of the judgment. The message of salvation has been preached in all
ages; but this message is a part of the gospel which could be proclaimed only in the last days,
for only then would it be true that the hour of judgment had come. The prophecies present a
succession of events leading down to the opening of the judgment.”—Ibid., pp. 355, 356.
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10. How does even the last book of the Bible repeat the conditions of admittance into the
kingdom? Revelation 21:27; 22:14, 15.
And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh
abomination, or maketh a lie: but they which are written in the Lamb's book of life.
(Revelation 21:27 KJV)
Blessed are they that do his commandments, that they may have right to the tree of life,
and may enter in through the gates into the city. For without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
(Revelation 22:14-15 KJV)
“If men would contemplate the love of Christ, displayed in the cross, their faith would be
strengthened to appropriate the merits of His shed blood, and they would be cleansed and
saved from sin. There are many who will be lost, because they depend on legal religion, or mere
repentance for sin. But repentance for sin alone cannot work the salvation of any soul. Man
cannot be saved by his own works. Without Christ it is impossible for him to render perfect
obedience to the law of God; and heaven can never be gained by an imperfect obedience; for
this would place all heaven in jeopardy, and make possible a second rebellion.”—The Signs of
the Times, December 30, 1889.
11. What is the only way one can have the right to enter the New Jerusalem? Ephesians
5:27; Isaiah 43:25.
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. (Ephesians 5:27 KJV)
I, even I, am he that blotteth out thy transgressions for mine own sake, and will not
remember thy sins. (Isaiah 43:25 KJV)
12. What should we do in light of the seriousness of the times in which we live? Mark
13:33; Revelation 3:3; 22:11.
Take ye heed, watch and pray: for ye know not when the time is. (Mark 13:33 KJV)
Remember therefore how thou hast received and heard, and hold fast, and repent. If
therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know
what hour I will come upon thee. (Revelation 3:3 KJV)
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and
he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
(Revelation 22:11 KJV)

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“The judgment is now passing in the sanctuary above. For many years this work has been in
progress. Soon—none know how soon—it will pass to the cases of the living. In the awful
presence of God our lives are to come up in review. . . .
“When the work of the investigative judgment closes, the destiny of all will have been decided
for life or death. Probation is ended a short time before the appearing of the Lord in the clouds
of heaven. . . .
“The righteous and the wicked will still be living upon the earth in their mortal state—men will be
planting and building, eating and drinking, all unconscious that the final, irrevocable decision
has been pronounced in the sanctuary above. . . . Perilous is the condition of those who,
growing weary of their watch, turn to the attractions of the world. While the man of business is
absorbed in the pursuit of gain, while the pleasure lover is seeking indulgence, while the
daughter of fashion is arranging her adornments—it may be in that hour the Judge of all the
earth will pronounce the sentence: ‘Thou art weighed in the balances, and art found wanting’
(Daniel 5:27).”—The Great Controversy, pp. 490, 491.

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