Further Discussion Regarding
The Open Door in 4:1

1-2-1: CRITIC: The open door in 4:1 is a "door into heaven," not a door in the sanctuary.

Uriah Smith does not agree with this view:

`Let it be noticed that John says, “A door was opened in heaven,” not into heaven [emphasis his]. This expression reads literally in the Greek, “Behold, a door open in heaven.” It was not an opening of heaven itself before the mind of John, as in the case of Stephen, but some place in heaven was open before him, and he was permitted to behold what was taking place within. That what John saw was the heavenly sanctuary, will plainly appear from other parts of the book.' (Daniel And The Revelation, P.372, latter emphasis my own)

Then, a little later, Uriah tells us, "Now when John tells us that a door was open in heaven, and in the apartment thus disclosed to view he sees the antitype of the candlestick of the earthly sanctuary [4:5], it is good proof that he is looking into the first apartment of the sanctuary above." (D&R. p.375-6)

To support this view let us take note that John tells us in 4:1 that he heard the "first voice" speaking with him. This "first voice" first spoke with John in 1:10 where, while in the spirit, he looked behind him and saw "seven golden lampstands." (1:12) Clearly, therefore, John is already in heaven "in the spirit" in 1:12 and, as such, he must already be in heaven (in vision) in 4:1 where he is looking through an open door into the sanctuary.

Uriah Smith is of the opinion that this is the open door into the first apartment. If this is the case, then we would have to believe that this door was closed and that the door into the second apartment was opened somewhere between 4:1 and 4:4 (where, according to Uriah, the thrones were placed in 1844) - which is still possible but not obvious.

In the light of the fact that the open door in 3:8 is unquestionably the door into the most holy place (GC88 435.1), and considering that John is being shown things "which must take place after this" - that is, things that take place after the events of 3:8, and considering that the veil between the first and second apartment was opened in 1844 - making it possible for John to see the furnishings of both apartments (including the golden lampstands), I am inclined to believe that this door speaks of the door into the Most Holy Place.

Whether the open door in 4:1 is into the first or second apartment, this does not alter the fact that the events in 4:4 to 5:14 take place during or after 1844, and because these events introduce us to a scroll that Jesus starts to unroll in 6:2, it is most difficult to believe that the first seal of this scroll - the white horse and its rider - is anything other than an event that begins during or after 1844.

If you disagree with this, which would mean that you also disagree with Uriah Smith, you would have to present at least some evidence to prove that the open door in 4:1 is a doorway into heaven.

1-2-2: CRITIC: Revelation 5:6 states that Jesus is in the throne room. It does not state that He is in the Most Holy Place?

The following inspired statements reveal that the throne room of God lies within the Most Holy apartment.

`In the Holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely Cherub, with their wings spread out over it. Their faces were turned towards each other, and they looked downwards. Between the angels was a golden censor. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark.’ (WLF18.3)

`Above the place where Jesus stood, before the ark, I saw an exceeding bright glory that I could not look upon. It appeared like a throne where God dwelt.’ (1SG158.1)

`In the year that King Uzziah died, Isaiah was permitted in vision to look into the holy place, and into the holy of holies in the heavenly sanctuary. The curtains of the innermost sanctuary were drawn aside, and a throne high and lifted up, towering as it were to the very heavens, was revealed to his gaze.’ (RH10-16-88.8)

`In this vision, Isaiah saw the Lord seated on a throne in the most holy place, above the ark containing His commandments, and surrounded by the cherubim and His appointed attendants - His ministers.’ (PUR07-17-02.9)

`Oh, how differently many would act were God to draw aside the veil that hides Him from our eyes, and reveal Himself seated on His throne in the high and holy place.’ (HP93.6)

Clearly, therefore, God’s throne lies within the Shekinah that shines above the ark in the most holy place. As such, there is no question that the scene in chapters 4-5 takes place in the sanctuary (ref.GC11-414.3).

Further proof of this is found in the following statement:

`The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.' (FLB207.4)

If these are all descriptions of the same event, then it is clear that the Most Holy Place is either in, or synonymous with, the temple. Now, because we know that the throne that is mentioned in 5:6 is in the temple (cf. 7:15; 11:19 and AG69.2), and because the Most Holy Place is either in or synonymous with the temple, it follows that in 5:6 Jesus is in the Most Holy Place.

The following statement leaves us in no doubt that the temple and the Most Holy Place are one and the same place.

`In holy vision the apostle John was permitted to enter Heaven, and he there beheld the candlestick and the altar of incense, and as "the temple of God was opened," he beheld also "the ark of his testament." [REV. 4:5; 8:3; 11:19.] (4SP261.1)

So let us put this all together: If the throne is in the Most Holy Place and the Most Holy Place is in or synonymous with the temple, and if 5:6 tells us that Jesus is “in the midst of the throne,” and if, officially, and in the context of salvation Jesus `entered ONCE for all into the Most Holy Place' (LHU319.3), it follows that 5:6 must have found fulfillment during or after 1844.

This, I believe, is precisely why the open door is mentioned in 3:8 and again in 4:1 - for “this door was not opened until the mediation of Jesus was finished in the holy place of the sanctuary in 1844.” (1BIO161.1)

And if the throne room scene finds fulfillment during or after 1844, and if this scene introduces us to the scroll and its seals, then it is extremely difficult to believe that this passage introduces us to events (seals) that find fulfillment during or after 1844.

1-2-3: CRITIC: But can we assume “that both instances [3:8 and 4:1] are referring to the same open door?”

Yes, in the light of all that is stated above and below, I do believe that we can. Once again, if you disagree with this, you would have to at least supply some convincing evidence to show that this is some other door.

1-2-4: CRITIC: Ezekiel seems to indicate that God's throne is moveable. (Ezekiel 1)

I do not find any evidence or support for this. The living creatures are moveable, yes, but did the "throne carrying" firmament above their heads move? (Ezekiel 1:25-26). The passage in Ezekiel also speaks of a "likeness of a throne." (Ezekiel 1:26). This does not sound like the throne?

1-2-5: Isn’t it hugely significant that in 1:13 we find Jesus “in the midst of the candlesticks” in the Holy Place (1^st apartment imagery), then in chapters 2 to 3, in the 2^nd application, we pass through the ages to our time (see AA585.3), then in 3:8 and 4:1 we are told about an open door, and then in 5:6 we find Jesus “in the midst of the throne” room in the Most Holy Place (2^nd apartment imagery)? Can there be any question, therefore, that chapters 4 and 5 speak of events that took place in the sanctuary during or after 1844?

CRITIC: The throne room in chapter four seems to be inclusive of the Holy Place (verse 5). So in my opinion there is reason to question this idea.

As mentioned earlier, when the curtain between the Holy and the Most Holy Place was opened, it was possible to see the furnishings of the first and second apartment from any vantage point. While Jesus ministration shifted to the Most Holy Place in 1844, in the strictly physical sense the two apartments became one. Please read the following statement carefully.

`In holy vision the apostle John was permitted to enter Heaven, and he there beheld the candlestick and the altar of incense, and as "the temple of God was opened," he beheld also "the ark of his testament." [REV. 4:5; 8:3; 11:19.] (4SP261.1)

1-2-6: In every relevant instance where John’s temple vision is recorded in the SOP, we are told that he was shown a temple wherein the door into the most holy was open or “opened.” Here are a few examples:

`The prophet John, looking down to the last days, saw that the temple of God was open in heaven, and the ark of his testament was seen.’ (HS196.3)

`Glancing down the stream of time, the prophet sees a people whose attention is directed to the temple of God. The light that shines from the open door arrests their attention, and they begin to see that it contains the law of ten commandments.’ (ST 05-05-87)

`Thank God to-day that there is an open door which Satan and his agents may seek in vain to close. The arm of Almighty Power has opened this door, and no other power can close it. John in holy vision saw a door opened in heaven. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." Looking down the stream of time, the prophet sees a people whose attention is directed to that open door, and then to the ark within, which contains the commandments of God.’ (PrT 11-03-85)

If John was repeatedly instructed by Jesus to “write the things which you have seen” (1:11; 1:19), and if in vision John saw a temple wherein the door into the most holy was open, then it is obvious that in the book of Revelation John is writing about a temple wherein the door into the most holy is open/opened – for that is precisely what he saw. As such, chapters 4 and 5 (which do not have multiple applications as in the case of chapters 2 and 3), and all that they introduce us to, must take place during of after 1844.

CRITIC: Yes, these references do talk of an open door into heaven.

No, as dealt with above and in Module 1, these references talk of an open door IN heaven - an open door in the sanctuary. You are straining the text here - every bible version that I have looked at, (except The Message, a version that was paraphrased by one of our denomination) talks of a door open IN heaven, not a door open INTO heaven.

CRITIC: Yes, we see the temple of God as we look through this open door.

No, John is looking through an open door in the temple - not through an open door at the temple. In fairness to you, there is a passage that seems to support your view - see PARA 2 below, but if we consider this passage in context it is clear that reference is being made to the temple during or after 1844.

PARA 1: "And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." [clearly 1844) (ST, May 5, 1887 par. 1)

PARA 2: (which follows after PARA 1 in the original): "In holy vision John saw a door opened in Heaven [not into heaven]. It is the arm of Almighty Power that has opened this door, and no man can shut it. Through this open door is revealed the temple of God, in the Most Holy Place of which is the ark, and in this ark is the law of ten commandments, written with the finger of God on tables of stone." [Remember the temple and the Most Holy apartment are one and the same place] (ST, May 5, 1887 par. 2)

PARA 3: (which follows after PARA 2 in the original): "Glancing down the stream of time, the prophet sees a people whose attention is directed to the temple of God. The light that shines from the open door arrests their attention, and they begin to see that it contains the law of ten commandments." (ST, May 5, 1887 par. 3)

A casual reading of PARA 2 might appear to support your view, but PARA 1 shows that the temple of God is open at this time. PARA 2 speaks of a door, a door that "the arm of Almighty God has opened and that no man can shut." The door that no man can shut always refers to the door into the Most Holy.

PARA 3: "Looking down the stream of time to the last days, the same infinite power proclaimed through John: {1SM 63.7}"These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth." (Rev. 3:7). {1SM 63.8}

CRITIC: But to conclude that we see only the Most Holy Place or that from Rev 4 onward is strictly Most Holy Place post-1844 activity is not warranted.

That Rev 4 and 5 is primarily SANCTUARY activity, and mostly Most Holy Place activity, is more than warranted and adequately supported above.

CRITIC: All of the above references mention the ark or ten commandments but there is no reference made to this anywhere in Rev 4 and 5. From this alone [phew] one can conclude that Rev 4 and 5 are not focused primarily on Most Holy Place activity.

That is one mighty conclusion to draw out of nothing. The Lord is not here giving us a detailed exposition on the sanctuary, but a description of a decisive event that took place in the sanctuary. Is God bound to mention all the furnishings of this apartment every time He mentions the Most Holy Place?

"Looking down the stream of time, the prophet sees a people whose attention is directed to that open door, and then to the ark within, which contains the commandments of God." (PrT, November 3, 1885 par. 2)

We know that the throne is in the Most Holy Place and that the ark is within the Most Holy Place. As dealt with above, it is more than obvious that this scene is primarily focused on an event that took place in the Most Holy Place.

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