Doctrine

What Inspiration Says About – Drama

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What is the Main Element of Satan’s Kingdom that has Given Him Marvelous Success?

“Not until the death of Christ was the character of Satan clearly revealed to the angels or to the unfallen worlds. The arch apostate had so clothed himself with deception that even holy beings had not understood his principles. They had not clearly seen the nature of his rebellion. The Desire of Ages, 758.

“It was a being of wonderful power and glory who had set himself against God. Of Lucifer the Lord says, “Thou sealest up the sum, full of wisdom, and perfect in beauty.” Ezekiel 28:12. Lucifer had been the covering cherub. He had stood in the light of God’s presence. He had been the highest of all created beings, and had been foremost in revealing God’s purposes to the universe. After he had sinned, his power to deceive was the more deceptive, and the unveiling of his character was the more difficult, because of the exalted position he had held with the Father. Ibid., 758, 579.

What Act Tore Away Satan’s Deceptive Disguise?

“Satan saw that his disguise was torn away. His administration was laid open before the unfallen angels and before the heavenly universe. He had revealed himself as a murderer. By shedding the blood of the Son of God, he had uprooted himself from the sympathies of the heavenly beings. Henceforth his work was restricted. Whatever attitude he might assume, he could no longer await the angels as they came from the heavenly courts, and before them accuse Christ’s brethren of being clothed with the garments of blackness and the defilement of sin. The last link of sympathy between Satan and the heavenly world was broken.” Ibid., 761.

Please note: Before his disguise was torn away, he assumed various attitudes to deceive the angels.

What is the Condition of the Heart of Man According to the Word of God?

Satan chose to follow his own selfish, independent will. This choice was final. There was no more that God could do to save him. But man was deceived; his mind was darkened by Satan’s sophistry. The height and depth of the love of God he did not know. For him there was hope in a knowledge of God’s love. By beholding His character he might be drawn back to God. Ibid., 761, 762. [All emphasis supplied.]

The heart is deceitful above all things, and desperately wicked: who can know it? Jeremiah 17:9.

Instead of Our Deceptive Natures, Into What does God Want to Make Us?

“Jesus took upon Himself man’s nature, that He might leave a pattern for humanity, complete, perfect. He proposes to make us like Himself, true in every purpose, feeling, and thought—true in heart, soul, and life. This is Christianity. Our fallen nature must be purified, ennobled, consecrated by obedience to the truth. Christian faith will never harmonize with worldly principles; Christian integrity is opposed to all deception and pretense. The man who cherishes the most of Christ’s love in the soul, who reflects the Saviour’s image most perfectly, is in the sight of God the truest, most noble, most honorable man upon the earth.” Testimonies, vol. 5, 235.

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if thee be any praise, think on these things. Philippians 4:8.

Should We Have Anything to do with Drama in Our Work?

[Meaning of drama: “A composition in verse or prose intended to portray life or character or to tell a story usually involving conflicts and emotions through action and dialogue and typically designed for theatrical performances. Webster’s Dictionary, tenth edition.]

“I have a message for those in charge of our work. Do not encourage the men who are to engage in this work to think that they must proclaim the solemn, sacred message in a theatrical style. Not one jot or tittle of anything theatrical is to be brought into our work. God’s cause is to have a sacred, heavenly mold. Let everything connected with the giving of the message for this time bear the divine impress. Let nothing of a theatrical nature be permitted, for this would spoil the sacredness of the work.” Evangelism, 137.

“In my very first labors the message was given that all theatrical performances in connection with the preaching of present truth were to be discouraged and forbidden.” Ibid.

“Our success will depend on carrying forward the work in the simplicity in which Christ carried it forward, without any theatrical display.” Ibid., 139.

“There should be in the meetings nothing of a theatrical nature.” Counsels on Health, 481.

What Banishes Thoughts of God?

“The power of godliness has well-nigh departed from many of the churches. Picnics, church theatricals, church fairs, fine houses, personal display, have banished thoughts of God.” The Great Controversy, 463, 464.

What Did Innocent Church Skits Lead this Young Lady to Desire?

“Oh no! my father and mother are Methodists; they always disapproved of the theater. I’ve been in Sunday-school all my life. They used to make me sing and recite at the entertainments when I was four years old, and I acted the angel and fairy parts in the dialogues; and when I grew older, I always arranged the tableaux, charades, etc. Then I joined a set of sociables got up by our church young people. At first we did “Mrs. Jarley’s Wax-works,” and sang “Pinafore” for the benefit of the church; and then we got more ambitious, studied, and had private theatricals, and last winter we hired Mason’s Hall and gave a series of Shakespearean performances, which cleared off a large part of the church debt. But that’s only second-class work, after all. I want to do the real thing, to go upon the stage as a profession. My father won’t hear of it; but I hope some time the way will be opened that I may realize my heart’s desire.” Review and Herald, January 4, 1881.

Should You Watch Your Children Participate in Theatrics (skits and plays)?

“Had you, my sister, followed on to know the Lord, you would during this period of time have had enlightenment from the Sun of Righteousness. Your only safety lay in following in His footsteps. But in not decidedly taking your stand to give no sanction by your presence to the theatrical performance of your children, you have encouraged them in their choice of the use they have made of their talents. Their capabilities and power belong to God, but they are not now being used to gather with Christ. All their talents were lent them to use to the honor and the glory of God, that they might win souls away from everything that pertains to this class of fascinating amusement that absorbs the mind and draws it away from God and from heavenly things. But they have not had an experimental knowledge of what is truth. The principles of truth have never been stamped upon their souls.” Manuscript Releases, vol. 11, 335, 336.

Why is Satan Well Pleased With Drama?

“Satan’s work is to lead men to ignore God, to so engross and absorb the mind that God will not be in their thoughts. The education they have received has been of a character to confuse the mind and eclipse the true light. Satan does not wish the people to have a knowledge of God; and if he can set in operation games and theatrical performances that will so confuse the senses of the young that human beings will perish in darkness while light shines all about them, he is well pleased.” The Adventist Home, 401, 402.

What is the Most Powerful Way to Destroy Religious Impressions?

“There is no influence n our land more powerful to poison the imagination, to destroy religious impressions, and to blunt the relish for the tranquil pleasures and sober realities of life than theatrical amusements.” Ibid., 516.

Should Ministers Use Theatrics?

“The minister of Christ should be a man of prayer, a man of piety; cheerful, but never coarse and rough, jesting or frivolous. A spirit of frivolity may be in keeping with the profession of clowns and theatrical performers, but it is altogether beneath the dignity of a man who is chosen to stand between the living and the dead, and to be a mouthpiece for God.” Gospel Workers, 132.

“Some ministers make the mistake of supposing that success depends on drawing a large congregation by outward display, and then delivering the message of truth in a theatrical style. But this is using common fire instead of the sacred fire of God’s kindling. The Lord is not glorified by this manner of working. Not by startling notices and expensive display is His work to be carried to completion, but by following Christlike methods. ‘Not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6. It is the naked truth which, like a sharp, two-edged sword, cuts both ways, arousing to spiritual life those who are dead in trespasses and sins. Men will recognize the gospel when it is brought to them in a way that is in harmony with God’s purposes.” Ibid., 383.

“Let there be no oddities or eccentricities of movement on the part of those who speak the Word of truth, for such things will weaken the impression that should be made by the Word. We must be guarded, for Satan is determined, if possible, to intermingle with religious services his evil influence. Let there be no theatrical display, for this will not help to strengthen belief in the Word of God. Rather, it will divert attention to the human instrument.” Selected Messages, book 2, 23, 24.

“I see that great reformation must take place in the ministry before it shall be what God would have it. Ministers in the desk have no license to behave like theatrical performers, assuming attitudes and expressions calculated for effect. They do not occupy the sacred desk as actors, but as teachers of solemn truths.” Review and Herald, August 8, 1878.

What is the Result of Bringing Theatrical Performances into the Church?

“Wrecks of character have been made by these fashionable church festivals and theatrical performances, and thousands more will be destroyed; yet people will not be aware of the danger, nor of the fearful influences exerted. Many young men and women have lost their souls through these corrupting influences.” Counsels on Stewardship, 202.

Did Christ Teach His Disciples to use Drama to Teach the Truth?

“I cannot find an instance in the life of Christ where He devoted time to play and amusement. He was the great Educator for the present and the future life. I have not been able to find one instance where He educated His disciples to engage in amusement of football or pugilistic games, to obtain physical exercise, or in theatrical performances; and yet Christ was our pattern in all things. Christ, the world’s Redeemer, gave to every man his work, and bids them ‘occupy till I come.’” Special Testimonies on Education, 191. 192.
“The work that Christ did in our world is to be our example, as far as display is concerned. We are to keep as far from the theatrical and the extraordinary as Christ kept in His work.” Notebook Leaflets, 105.

What About Drama in Church?

Dead, clad in the livery of Heaven, lurks in the pathway of the young. Sin is gilded over by church sanctity. These various forms of amusement in the churches of our day have ruined thousands who, but for them, might have remained upright and become the followers of Christ. Wrecks of character have been made by these fashionable church festivals and theatrical performances, and thousands more will be destroyed; yet people will not be aware of the danger, nor of the fearful influences exerted. Many young men and women have lost their souls through these corrupting influences.” Review and Herald, January 4, 1881.

What is Satan’s Ruling Passion?

“Satan’s ruling passion is to pervert the intellect and cause men to long for shows and theatrical performances.” Manuscript Releases, vol. 2, 246.

How is Using Theatrics Following the Steps of Nadab and Abihu?

“To bring anything of a theatrical nature into the preaching of the Word of God is to use common fire instead of the sacred fire of God’s kindling. . . . Take up your work with greater humility, and carry it forward by Christlike methods. Let the truth have the field. For Christ’s sake do not hinder its progress by our own inventions.” Ibid., vol. 3, 277.

“Those who make use of devices that are theatrical in nature, to hold the attention of the people, lose the realization of the presence of Christ. Those who use so much time in preparing for their meetings, depending to a large extent on outward appearance to impress the people, give Jesus no opportunity to work on hearts. They mingle the common with the sacred.” Ibid., vol. 9, 387.

What About the Highest Order of Theatrical Performances? (i.e., passion plays, religious skits of the Reformers or of the Apostles)

“There is an abundance of theatrical performances in our world, but in its highest order it is without God. We need now to point souls to the uplifted Saviour. Deceptions, impositions, and every evil work are in our world. Satan, the wily foe in angel’s garments, is working to deceive and destroy. The object of the death of Christ was to declare His righteousness, and no man, woman or child can do this in his own strength, or by his own words.” Ibid., vol. 11, 338.

Does One who Enacts Drama Continue to be an Actor in Real Life and Disqualify Oneself for God’s Work?

“I told Fannie Bolton that it had nearly cost me my life to connect with her, and if I had another one united with her and the two to handle, I should soon be buried. No, I am entirely separated from Fannie. Never, while time lasts will another article of mine pass into her hands. She has sought to betray me, to turn traitor, to say things that lave untrue impressions upon minds. She has educated herself in theatrical methods, and can act out to life in apparent sincerity a thing that is false.

“Fannie herself, notwithstanding the deception she was practicing, though she had, as she thought, deceived me for nearly one year, had the presumption to tell me that in her work of giving Bible readings, her words were inspired. She would tell how the ones she was talking with were wonderfully affected, and would turn pale. The strange part of the matter is that our own people are so ready to accept theatrical demonstrations as the inspiration of the Spirit of God. And I am more surprised, under the circumstances that they should encourage her to connect with sacred things.

“Something is being sent to you in regard to Fannie Bolton. You need to say to all our people that she is not the Lord’s messenger, and she should in no way be encouraged. She would mingle the theatrical with her spiritual actions, that would not elevate, but degrade the cause of God. She is a farce.” Manuscript Release, 926, 60, 61.

Who Is the Master Actor?

“Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.” Early Writings, 261.

“I greatly fear and tremble to touch a matter which has been working deeper and deeper under the specious training of Satan, until the meshes of his net have entangled these souls in a self-conscious righteousness and a Satanic deceiving that makes falsehood appear as truth and truth appear as falsehood. It is no easy matter to break this deception of the artful deceiver.” Manuscript Releases, vol. 13, 142, 143.

If You have Been a Lover of Drama, What is the Best Antidote?

“The Third Angel’s Message is to be sounded in clear, distinct language. The trumpet is to give a certain sound. But a Paul may plant and Apollos water, but God alone giveth the increase. We must watch, we must pray, and we must work, that the message of heaven, sent as a warning to the people by the mouth of His servants, may not be refused but accepted. The people have long been under deception through false theories, but error, although it may be hoary with age, cannot be converted into truth. The idols of error must be expelled from mind and heart that the healing waters of life may flow into the soul. The fetters of education must be broken. Prejudice and superstition must be given up. Habits, maxims, and customs have been woven into education and experience, but they must be yielded up. Humbly and earnestly souls must inquire of the Lord. He will speak the truth without a vestige of error.” Ibid., vol. 21, 283, 284.

The Cleansing of the Sanctuary from Sin

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In the book of Hebrews, we are shown that the cleansing of the Sanctuary from sin is an integral part of the New Covenant. “Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.” Hebrews 9:23. This work of cleansing is the only work that remains between us and the Second Coming of Christ. As soon as Jesus has completed His work of atonement, He will take off His High Priestly robes, put on His kingly garments, and return to this world to take His people home. All other events, including the Sunday laws and the time of trouble, are peripheral events to that central focal point of the New Covenant.

In Revelation 11:1, we are told, “And the angel stood, saying, ‘Rise and measure the temple of God, the altar, and those who worship there.’” The question arises, Who are these worshippers in God’s Sanctuary in heaven? Turning to Hebrews 10:19, we read, “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus.” Further, the apostle tells us that, “God, Who is rich in mercy, because of His great love with which He loved us, even when we wee dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus.” Ephesians 2:4–6.

According to Paul, by faith we are to enter into holy places of the Sanctuary in Heaven where we are to participate in the work that Jesus, as our High Priest, is doing for His people. While our body is down here, by faith we are to enter into the Sanctuary in Heaven. We are, therefore the worshippers. As we grasp this truth, we begin to understand that the Sanctuary in Heaven cannot be cleansed if the worshippers are still defiled by sin.

There are two ways that the Sanctuary can be cleansed. One way is for the sins of God’s people to be blotted out; the other is for their names to be removed from the books in Heaven. The defilement an only be ended by the complete removal of either the sin or the sinner. Paul describes the provision of the New Covenant in this way, “Now, once in the end of the ages, He has appeared to put away sin by the sacrifice of Himself.” Hebrews 9:16. Ellen White refers to it as the final atonement. “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. . . . As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven. . . .” Patriarchs and Prophets, 357, 358.

The Day of Atonement

It is well to remember that in the daily service of the Sanctuary, the priest made atonement. That atonement, however, was not sufficient unless the person participated in the work that took place on the Day of Atonement. (See Leviticus 23:28–30.) This service was the typical service; but since October 22, 1844, we are living in the antitype, or the reality of that service.

In the daily Sanctuary service, the worshippers had a conditional pardon. It was conditional on their participation in the work that took place on the Day of Atonement. In the typical Day of Atonement, any person who did not afflict his soul, or who did any work, was to be cut off from the people. The apostle Paul talks about the provisions of the typical service in dealing with sin. “For the law [ceremonial law], having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year [Day of Atonement], make those who approach perfect. For them would they not have ceased to be offered? For the worshippers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1–4.

If it was possible for those sacrifices to really take away sins, then after the Day of Atonement there would have been no sacrifices and no need of confession of sins because their sins would already have been taken away. They would have been perfect. The Old Covenant, however, could not really take away sins. It was merely a description, or type, to explain the work to be accomplished by the New Covenant. As a result, the same people who had come to the Day of Atonement returned to offer more sacrifices the next year.

Paul then goes on to show that what the Old Covenant could not do, really takes place under the New Covenant. God is not simply going to forgive our sins; He is actually going to take them away. God’s people will then be perfect in regard to the conscience; they will have no more consciousness of sins.

In Hebrews, the apostle Paul links the experience of Christ with the experience of the New Covenant. He also ties the experience of those who will be translated with Christ’s experience. As Jesus went through a time of trouble just before He left this world, the saints are going to have to experience a time of trouble just before they are translated. As we will see, this experience through which they pass is closely connected to the cleansing of the Sanctuary. It will also be shown that when we speak of the cleansing of the Sanctuary, we are talking of the cleansing of the worshippers and that this cleansing is intimately related to what takes place in the mind of the believer.

Final Removal of Sin

It was not God’s will, even in Old Testament times, for His people to continually sin and then bring sacrifices. (See Hebrews 10:5, 6.) The New Covenant provides just one sacrifice; and that Sacrifice delivers the believer not just from guilt, but from the power of sin. Speaking of the New Covenant, Paul continues, “This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them.” Then he adds, “Their sins and their lawless deeds I will remember no more.” Verses 16, 17. He is speaking of the removal of their sins, after which He will remember them no more.

Whenever you read the texts in the Bible that speak about casting our sins in the bottom of the sea, if you will notice the context, you will see that it is always referring to the results to be accomplished as a result of the completed work of the New Covenant. Sins are not cast into the depths of the sea and forgotten by the Lord until the New Covenant is consummated. Until that time they are kept on record, even thought you are forgiven. The apostle Peter, speaking of this, says, “Repent therefore and be converted that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord.” Acts 3:19. This is the time of refreshing, also foretold in Joel 2 and Zachariah 10, that is going to come just before Jesus returns to this earth. This spiritual refreshing is what we refer to as the Latter Rain.

“Now where there is remission of these, there is no longer an offering for sin.” Hebrews 10:18. The significance of overcoming sin is found in the fact that the New Covenant cannot be put into effect in a person’s life until he has victory over sin because under the New Covenant, there is only one sacrifice and the sins are taken away only once and for all. While you can confess and receive forgiveness many times, your sins are only taken away once.

The Preparation

We are told, “I saw that none could share the refreshing unless they obtain the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action.” Early Writings, 71. And what does the Latter Rain accomplish? “While we cherish the blessing of the early rain, we must not, on the other hand, lose sight of the fact that without the Latter Rain, to fill out the ears and ripen the grain, the harvest will not be ready for the sickle, and the labor of the sower will have been in vain.” Testimonies to Ministers, 507.

The Latter Rain prepares God’s people to receive His seal. To receive the seal of God we must reflect the image of Jesus fully. And what does it man to reflect the image of Jesus fully? It is to have His Law written the heart. This final work takes place during the time that we refer to as the time of trouble.

God does not just arbitrarily say, “I am not going to take you to heaven unless you go through the time of trouble first.” The time of trouble has to do with the final purification or cleansing of the Sanctuary. It is a vital part of the purification of God’s people. “Therefore, since Christ suffered for us in the flesh arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.’ I Peter 4:1, 2.

Notice carefully that the apostle closely links the discipline of chastening with perfection of character. “If you endure chastening, God deal with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of Spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.” Hebrews 12:7–11.

The Final Shaking

The final shaking and the presentation of an unshakable kingdom and a glorious church is what the time of trouble is all about. Ellen White says that the purification of God’s people can only be accomplished through suffering. “The purification of the people of God cannot be accomplished without their suffering. God permits the fires of affliction to consume the dross, to separate the worthless from the valuable, that the pure metal may shine forth.” Testimonies, vol. 4, 85.

God does not allow you to get into trouble because He enjoys seeing you suffer but because He knows that there is no other way that your character can be purified. We do not realize how much sin has degraded and affected our characters; and even for divine power, there is no way to accomplish our purification without suffering. One Saturday night, when my brother Marshall was alive, we were talking about persecution and the suffering of God’s saints. Marshall said that no matter how bad it becomes, it will only be temporary.

“The time of trouble is the crucible that is to bring out Christ-like characters. It is designed to lead the people of God to renounce Satan and his temptations. The last conflict will reveal Satan to them in his true character, that of a cruel tyrant, and it will do for them what nothing else could do, up-root him entirely form their affections. For to love and cherish sin is to love and cherish its author, that deadly foe of Christ. When they excuse sin and cling to perversity of character, they give Satan a place in their affections, and pay him homage.” Review and Herald, August 12, 1884. Whenever you are in trouble, always remember that it is all for a purpose and that it is only temporary.

It is interesting to note that the earthliness is going to be removed from those who have already gained the victory over sin. These are not people who are still smoking, drinking, carousing, and living like the world. This is all in the past in their lives, but the root of the sin problem has not yet been fully eradicated from their heart. We can never be ready for Jesus to come and to be translated, unless it comes out. That is what the time of trouble is all about.

Describing these scenes, Ellen White wrote, “It is an hour of fearful, terrible agony to the saints. Day and night they cried unto God for deliverance. To outward appearance, there was no possibility of their escape. The wicked had already begun to triumph, crying out, “Why doesn’t your God deliver you out of our hands? Why don’t you go up and save your lives?’ But the saints heeded them not. Like Jacob, they were wrestling with God. The angels longed to deliver them, but they must wait a little longer; the people of God must drink of the cup and be baptized with the baptism. The angels, faithful to their trust, continued their watch. God would not suffer His name to be reproached among the heathen. The time had nearly come when He was to manifest His mighty power and gloriously deliver His saints. For His name’s glory He would deliver every one of those who had patiently waited for Him and whose names were written in the book.” Early Writings, 283.

Are you praying and asking the Lord to help you to receive the maximum benefit out of every trial and trouble that He allows to come to you? The troubles that God’s people experience are not the result of happenstance or arbitrary in nature, but they are for a purpose. God is preparing a people to be ready to meet Him when He comes. As long as you abide in His will, every trial and trouble that you experience is a necessary preparation for that experience. “The fact that we are called upon to endure trial, proves that the Lord sees something in us very precious, which He desires to develop. If He saw nothing whereby He might glorify His name, He would not spend time in refining us. We do not take special pains in pruning brambles. Christ does not cast worthless stones into His furnace. It is valuable ore that He tests.” Signs of the Times, August 18, 1909.

The New Covenant provides for the removal of sin from God’s people. As soon as this work is accomplished, friends, Jesus is going to come; and we are going to go home. Always remember when you are in trouble that all of our troubles are temporary, but the consequences are eternal.

May God help each one of us to gain from our trials an experience that will prepare us to be ready to look up and meet Jesus with joy when He comes.

Sanctuary, part 1

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This article, “The Sanctuary,” was printed in the Day-Star Extra in 1846. Regarding it, Mrs. White wrote in a letter to Brother Eli Curtis under date of April 21, 1847:

“I believe the Sanctuary to be cleansed at the end of the 2300 days is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light on the cleansing of the Sanctuary, and that it was His will, that Brother C. should write out the view which he gave us in the Day-Star Extra, February 7, 1846. I feel fully authorized by the Lord to recommend that Extra to every saint.” A Word to the Little Flock, printed in 1847.

In the Advent Review of September 1850, the Crosier article was reprinted, seemingly in full.

In the Advent Review, printed at Auburn in 1850, this article was again reprinted, but two and a half very important paragraphs were omitted. These were also omitted in a partial reprint of the article in the Review and Herald of September 1852.

These essential two and a half paragraphs omitted from the later reprints of the article have been copied in this document, in italics, in order to clearly point out to the readers the portion omitted from the later reprints. They will be found on page 3 and 4 of this copy.

Before copying this article, all Scripture references have been verified. For the convenience of the reader, the figures used in the Scripture references have been changed from the Roman numerals to the Arabic. Where references were made, giving “ch.” Referring to a cook before mentioned, we have in each case substituted the name of the book. Illustrating this is the last Scripture reference in the first paragraph of page 4. It read, “ch. VIII, 1, 2.” In this copy it has been written “Hebrews 8:1, 2.

Several very evident errors have been corrected in Scripture references; and in a few cases where there was a seeming error, we have used the reference given, added “see,” and have given what we believe to be the correct reference.

The long paragraphs have been broken up to make the article more readable.

These mechanical changes have been made to render the article more easily read and more useful for study.

W. C. White, October 9, 1931.

The Sanctuary was the heart of the typical system. There the Lord placed His name, manifested His glory, and held converse with the high priest relative to the welfare of Israel. While we inquire from the Scriptures what the Sanctuary is, let all educational prejudice be dismissed from the mind; for the Bible clearly defines what the Sanctuary is and answers every reasonable question that you may ask concerning it.

The name, Sanctuary, is applied to several different things in the Old Testament; neither did the Wonderful Numberer tell Daniel what Sanctuary was to be cleansed at the end of the 2300 days but called it the Sanctuary, as though Daniel well understood it, and that he did is evident from the fact that he did not ask what it was. But as it has not become a matter of dispute as to what the Sanctuary is, our only safety lies in seeking from the New Testament the Divine comment upon it. Its decision should place the matter beyond all controversy with Christians.

Paul freely discusses this subject in the Epistle to the Hebrews to whom the typical covenant pertained. “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.” Hebrews 13:11 (See Hebrews 9:1–5.)

“For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called (Hagia) Holy.

“And after the second veil, the tabernacle which is called the (Hagia Hagion) Holy of Holies;

“Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot of that had manna, and Aaron’s rod that budded, and the tables of the covenant;

“And over it the cherubim’s of glory overshadowing the mercy seat; of which we cannot now speak particularly.”

A particular description is found in the last four books of the Pentateuch. “Sanctuary” was the first name that the Lord gave it (see Exodus 25:8), which name covers not only the tabernacle with its two apartments, but also the court and all the vessels of the ministry. This Paul calls the Sanctuary of the first covenant, “which was a figure for the time then present, in which were offered both gifts and sacrifices.” Hebrews 9:9.

“But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle, not made with hands.” Verse 11.

The priests entered the “figures” or “patterns of the true,” which true are the “heavenly places themselves,” into which Christ entered when He entered “heaven itself.” Verses 23, 24. When He ascended to the right hand of the Father, “in the heavens,” He became “A Minister of the Sanctuary (or Hagion Holies) and of the true tabernacle, which the Lord pitched and not man.” Hebrews 8:1, 2. That is the Sanctuary of the “better (the new) covenant.” Verse 6.

The Sanctuary to be cleansed at the end of 2300 days is also the Sanctuary of the New Covenant, for the vision of the treading down and cleansing is after the crucifixion. We see that the Sanctuary of the New Covenant is not on earth but in heaven. The true tabernacle which forms a part of the New Covenant Sanctuary was made and pitched by the Lord in contradistinction to that of the first covenant which was made and pitched by man in obedience to the command of God. (See Exodus 25:8.)

Now what does the same apostle say that the Lord has pitched? “A city which hath foundations whose builder and maker is God.” Hebrews 11:10. What is its name? “The heavenly Jerusalem.” (See Hebrews 12:22; Revelation 21.) “A building of God, an house not made with hands eternal in the heavens.” 2 Corinthians 5:1. “My Father’s house of many mansions.” (See John 14:2.)

When our Saviour was at Jerusalem and had pronounced its house desolate, the disciples came to Him to show Him the buildings of the temple. Then He said: “There shall not be left here one stone upon another that shall not be thrown down.” Matthew 24:1, 2. That temple was their Sanctuary. (See 1 Chronicles 22:17–19; 28:9–13; 2 Chronicles 29:5, 21; 36:14, 17.) Such an announcement would tend to fill them with sadness and fear, as foretelling the derangement, if not the total prostration of their entire religious system. But to comfort and teach them, He says, “In My Father’s house are many mansions.” John 14:1–3.

Standing, as He was, on the dividing line between the typical covenant and the anti-typical and having just declared the house of the former no longer valid and foretelling its destruction, how natural that He should point His disciples to the Sanctuary of the latter, about which their affections and interests were to cluster as they had about that of the former. The Sanctuary of the new covenant is connected with New Jerusalem, like the Sanctuary of the first covenant was with Old Jerusalem. As that was the place where the priests of that covenant ministered, so this is in heaven the place where the Priest of the new covenant ministers. To these places, and these only, the New Testament applies the name “Sanctuary;” and it does appear that this should forever set the question at rest.

But as we have been so long and industriously taught to look to the earth for the Sanctuary, it may be proper to inquire; By what Scriptural authority have we been thus taught? I can find none. If others can, let them produce it. Let it be remembered that the definition of Sanctuary is “a holy or sacred place.” In the earth, is Palestine such a place? Their entire contents answer, No! Was Daniel so taught? Look at his vision:

“And the place of His Sanctuary was cast down;” Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the earth, nor Palestine, because the former was cast down at the Fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage; and neither by Roman agency.

The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in Heaven. Again, Daniel 11:30, 31, “For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation [the staff to chastise] against the holy covenant [Christianity], so shall he do; he shall even return and have intelligence with them [priests and bishops] that forsake the holy covenant.

“And arms [civil and religious] shall stand on his part, and they [Rome and those who forsake the holy covenant] shall pollute the Sanctuary of strength.”

What was this that Rome and the apostles of Christianity should jointly pollute? This combination was formed against the “holy covenant,” and it was the Sanctuary of that covenant that they polluted, which they could do as well as to pollute the name of God. (See Jeremiah 34:16; Ezekiel 20; Malachi 1:7.) This was the same as profaning or blaspheming His name. In this sense this “politico-religious” beast polluted the Sanctuary, (see Revelation 13:6), and cast it down from its place in heaven (see Psalm 102:19; Jeremiah 17:12; Hebrews 8:1, 2.) when they called Rome the holy city. (see Revelation 21:2.) and installed the pope there with the titles, “Lord God the Pope,” “Holy Father,” “Head of the Church,” etc.; and there, in the counterfeit “temple of God,” he professes to do what Jesus actually does in His Sanctuary. (See II Thessalonians 2:1–8.) The Sanctuary has been trodden under foot (see Daniel 8:13) the same as the Son of God has been. (See Hebrews 10:29.)

Daniel prayed, “Cause Thy face to shine upon Thy Sanctuary that is desolate.” Daniel 9:17. This was the typical Sanctuary built by Solomon. “Thou hast commanded me to build a temple upon Thy Holy Mount, and an altar in the city wherein Thou dwellest, a resemblance of Thy Holy tabernacle, which Thou hast prepared from the beginning.” Wisdom of Solomon 9:8; I Chronicles 28:10–13. It has shared in the seventy years desolation of Jerusalem. (See Daniel 9:2; 2 Chronicles 36:14–21.) It was rebuilt after the captivity. (See Nehemiah 10:39.) Moses received the patterns of the Sanctuary built at Sinai when he was with the Lord forty days in the cloud on the Mount; and David received the patterns of that built by Solomon, which superseded Moses’ with its chambers, porches, courts, the courses of the priests and Levites, and all of the vessels of service, etc., “by the Spirit.” 1 Chronicles 28:10–13.

It is manifest that both Moses and David had prophetic visions of the New Jerusalem with its Sanctuary and Christ, the officiating Priest. When that built by Moses was superseded by Solomon’s, the ark was borne from the former to the latter (See II Chronicles 5:2–9.) The Sanctuary comprehended not only the Tabernacle, but also all of the vessels of the ministry enclosed by the court in which the tabernacle stood. (See Numbers 3:29–31.; 10:17, 21.) So the court in which the Temple stood was properly called the Sanctuary—Prideaux. We learn the same from 2 Chronicles 29:18, 21. “We have cleansed all the house of the Lord, and the altar of burnt offering, with all of the vessels thereof, and the showbread table with all the vessels thereof.”

The altar of burnt offering with its vessels stood before the Temple in the inner court, the whole of which are in verse 21 called the Sanctuary.

Well, says one, is not Palestine called the Sanctuary? I think not. “Thou shalt bring them in and plant them in the mountain of Thine inheritance, in the place, Or Lord, which Thou hast made for Thee to dwell in; in the Sanctuary, O Lord, which Thy hands have established.” Exodus 15:17.

What is it which the Lord “had made to dwell in,” which His “hands have established”? Paul says it is “a city,” Hebrews 11:10; a “Tabernacle,” Hebrews 8:2; “A building in the heavens,” 2 Corinthians 5:1. And the Lord has chosen Mount Zion in Palestine for the place of its final location. “For the Lord hath chosen Zion; He hath desired it for His habitation. This is My rest forever, here will I dwell; for I have desired it.” Psalm 132:13, 14.

“He brought them to the border of the Sanctuary, even to this mountain.” Psalm 78:54, which was its chosen border or place, but not the Sanctuary itself, any more than Mount Moriah on which the Temple was built was the Temple itself. Did they regard that land as the Sanctuary? If they did not, we should not. A view of the text in which the world occurs will show: “Let them make Me a Sanctuary,” Exodus 25:8; “The shekel of the Sanctuary,” Exodus 30:13; and above twenty others like it. “Then wrought Bazaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the Sanctuary.” Exodus 26:1–6. (See Exodus 36:1.) “Before the veil of the Sanctuary.” Leviticus 4:6, “Carry your brethren from before the Sanctuary.” Leviticus 10:4. “Nor come into the Sanctuary.” Leviticus 12:4. “He shall make atonement for the tabernacle.” Leviticus 16:33. “Reverence My Sanctuary.” Leviticus 19:30; 26:2. “Nor profane the Sanctuary of his God.” Leviticus 21:12. “Vessels of the Sanctuary.” Numbers 3:31. “Charge of the Sanctuary.” Numbers 3:32, 38. “They minister in the Sanctuary.” Numbers 4:12. “In the Sanctuary, and the vessels thereof.” Verse 16. “And when Aaron and his sons have made an end of covering the Sanctuary and all the vessels of the Sanctuary, as the camp is to set forward; after that the sons of Kohath shall come to bear it.” Numbers 4:15; 7:9; 10:21. “That there be no plague among the children of Israel when the children of Israel come nigh unto the Sanctuary.” Numbers 8:19. “Thou and thy sons and thy father’s house with thee shall bear the iniquity of the Sanctuary.” Numbers 18:1. “He hath defiled the Sanctuary of his God.” Numbers 19:20. Joshua “took a great stone and set it up there under an oak that was by the Sanctuary of the Lord.” Joshua 24:26. “All the instruments of the Sanctuary.” 1 Chronicles 9:29. “Build ye the Sanctuary;” I Chronicles 22:19. “Governors of the Sanctuary.” 1 Chronicles 24:5. “The Lord hath chosen thee to build an house for the Sanctuary.” 1 Chronicles 28:10; 2 Chronicles 26:18; 29:21; 30:8. “Purification of the Sanctuary.” 2 Chronicles 30:19; 36:17.

I have given nearly every text, and I believe every different form of expression in which the world Sanctuary occurs till we come to the Psalms; so that every one can see what they understood the Sanctuary to be. And of the fifty texts quoted, not one applies it to the land of Palestine, nor any land. That Sanctuary, though enclosed with curtains, was called “the house of the Lord.” (See Judges 18:31; 1 Samuel l:7–24) and was pitched at the city of Shiloah at the time of dividing the land (see Judges 18:1, 10); hence it was called he “Tabernacle of Shiloah,” (safety and happiness). Psalm 78:60. The Lord forsook it when the Philistines took the ark (see 1 Samuel 4:3–11) and delivered His strength into captivity and His glory into the enemy’s hand. Verse 21.

It was brought back to Kirjath-jearim (see 1 Samuel 7:1, 2), thence to the house of Obededom, thence to the city of David which is Zion (see 2 Samuel 6:1–19; 5:9), and thence, at the direction of Solomon, the ark was conveyed into the Holy of Holies of the temple (see 1 Kings 8:1–6), which was built in Mount Moriah near Mount Zion. (See 2 Chronicles 3:1.) The Lord has chosen Zion to dwell in rest forever (see Psalm 132:13, 14), but as yet He had dwelt there but a short time, and then in curtains made with hands; but when He shall appear in His glory, He will have “mercy on Zion” and build it up; then Jerusalem upon it, shall be “a quiet habitation, a tabernacle that shall not be taken down.” Psalm 102; Isaiah 33:20. And then “the people shall dwell in Zion at Jerusalem.” Verses 18, 19. The Song of Moses (see Exodus 15) is evidently prophetic and contemplates the happy scenes of the Eden Zion. And so Ezekiel has it. The Lord will bring the whole house of Israel up out of their graves into the land of Israel and then set His Sanctuary and tabernacle in the midst of them for evermore. The Sanctuary is not “the land of Israel” nor the people; for it is set in their midst and is built and forms a part of the city whose name is, “The Lord is there.”

The Heavenly Sanctuary

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The finishing of the mystery of God involves the opening of the second apartment of the temple in heaven wherein is the ark of God’s testament. This is the place where our Lord finishes His priesthood; hence this apartment of the heavenly temple must be the place of that tribunal at which the righteous are acquitted, their sins blotted out, and themselves accounted worthy of the kingdom of God. The temple of God in heaven, and especially its second apartment, is therefore worthy of our most attentive study. The Scriptures contain many explicit testimonies to the existence of the heavenly temple.

“Hear, all ye people; hearken, O earth, and all that therein is; and let the Lord God be witness against you; the Lord from His holy temple. For, behold, the Lord cometh forth out of His place, and will come down, and tread upon the high places of the earth.” Micah 1:2, 3. (See Psalm 11:4; 2 Samuel 22:7, 8. See also Psalm 18:6, 7; Isaiah 6:1–4.)

“And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Revelation 11:19. (See Revelation 14:17, 18; 15:5; 16:7.)

Two Holy Places in Heaven

The heavenly temple consists of two holy places. This is proved by many conclusive arguments. The first of these is drawn from the statements respecting the tabernacle erected by Moses. When God called Moses into the mount to receive the tables of the Law (see Exodus 24:12), He first bade him make a sanctuary that He might dwell among them and that the priests might minister in His presence. (See Exodus 25–28.) He also bade him to make an ark to contain the tables of the Law, to be placed in the second apartment of the sanctuary. This building consisted of two holy places (see Exodus 26), and both itself and its sacred vessels were made like the pattern showed in the mount. (See Exodus 25:9.)

“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 showed to thee in the mount.” Hebrews 8:5. (See also Exodus 25:40; 26:30; Acts 7:44.)

The tabernacle thus constructed was a pattern of the heavenly temple. Thus Paul bears testimony:

“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. 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.” Hebrews 9:23, 24

This establishes one plain, incontrovertible argument, that the heavenly temple has two holy places. The temple erected by Solomon furnishes the second argument, and it is of the same character as that drawn from the tabernacle. The temple was a larger and grander building than the tabernacle and differed from it in being an immovable structure; but it was constructed on the same plan, in that it was an edifice consisting of two holy places with sacred vessels of the same kind and occupied with the very same ministration as that which had previously served in the tabernacle. (See 1 Kings 6–8.) This building with its two holy places was a pattern of the heavenly temple, as the words of David and of Solomon declare:

“Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercyseat, and the pattern of all that he had by the Spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things.” “All this, said David, the Lord made me understand in writing by His hand upon me, even all the works of this pattern.” 1 Chronicles 28:11, 12, 19

This is a second decisive argument that the heavenly sanctuary has two holy places. The third is drawn from the fact that the plural term “holy places” is used in the designation of the greater and more perfect tabernacle.

The Way of the Holy Places

Thus when Paul says, as expressed in our common version (see Hebrews 8:2), “A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man,” it is literally in the original, “a minister of the holy places.” And thus also when we read respecting the heavenly temple, “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,” it is literally in the Greek, “the way of the holy places.” Hebrews 9:8. So also where we read of the greater and more perfect tabernacle, in verse 12, that Christ “entered in once into the holy place,” it is also literally “holy places.” Again, in verse 24, we read in our common version the same thing, literally rendered, “the holy places made with hands, which are the figures of the true,” which last word is plural in the original, showing that there are holy places in the heavenly temple. And again in Hebrews 10:19, the term “holiest” is not, in the original “holy of holies,” as in chapter 9:3, but simply “holy places.” These passages form a most convincing argument that there must be two holy places in the heavenly temple. A fourth argument is found in the fact that each of the two holy places of the heavenly temple is definitely set forth in the description of that building not made with hands.

The first apartment is identified by the things which it contains. When John was called in vision to ascend to the place of God’s throne, the heavenly temple, a door was opened in heaven and the throne of God was revealed to his view. This is manifestly the door of the heavenly temple, for the throne of God which it discloses to view is within that temple. (See Psalm 11:4; Revelation 16:17.) That it was the first apartment of that temple into which he looked is evident from what he saw therein. “And out of the throne proceeded lightnings and thundering and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Revelation 4:5. Here is a plain reference to the seven lamps which burned in the first apartment of the earthly sanctuary. (See Leviticus 24:2–4.)

And again, when the seven angels receive the seven trumpets, the scene of vision is still the first apartment of the heavenly sanctuary. Thus we read:

“And I saw the seven angels which stood before God; and to them were given seven trumpets. 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.” Revelation 8:2, 3

The golden altar stood in the first apartment of the sanctuary, i.e., in the same room with the candlestick on which were the seven lamps. (See Exodus 40:24–26.) The place of God’s throne at the time when the book with the seven seals was delivered to Christ, and also when the seven trumpets were given to the seven angels, is the first apartment of the heavenly sanctuary. But when the seven vials are delivered into the hands of the seven angels who have the duty of pouring them out, the second apartment of the heavenly temple is opened and they come out from thence to execute the wrath of God upon men. This opening of the holiest takes place under the seventh trumpet.

The Temple Opened

“And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened; and the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. And the temple was filled with smoke from the glory of God, and from His power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.” Revelation 15:5–8

This opening of the heavenly temple, which is followed by the pouring out of the unmingled wrath of God, is an event connected with the closing up of human probation. And it is certain that we have in this case the opening of the holiest of all, here called the tabernacle of the testimony. The expression, “tabernacle of the testimony,” is a familiar term taken from the Old Testament and is precisely equivalent to “tabernacle of the ten commandments.” In proof of this, take the use of this term in the Bible. We begin with the first use of the Hebrew word gehdooth, and trace it through the books of Moses. Thus it occurs for the first time in Exodus 16:34: “Aaron laid it up before the testimony.” That is to say, he laid up the pot of manna before the ark of the Ten Commandments. (See Hebrews 9:4.) The next is Exodus 25:16: “Thou shalt put into the ark the testimony which I shall give thee.” This was the Ten Commandments. (See Exodus 31:18; Deuteronomy 10:4, 5.) Again, “In the ark thou shalt put the testimony,” (see Exodus 25:2), i.e., the Ten Commandments. (See 1 Kings 8:9.) And now the ark itself takes its name from what was put in it. “The two cherubim’s which are upon the ark of the testimony.” Exodus 25:22. “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. And thou shalt put the mercyseat upon the ark of the testimony in the most holy place.” Exodus 26:33, 34. Here we have the ark of the Ten Commandments assigned to the most holy place of the tabernacle and the mercyseat placed over the ark. Presently we shall find that this testimony gives name to the tabernacle itself. As we read onward we find in Exodus 27:21; 30:6, 26, 36; 31:7, 18; 32:15; 34:29, the terms “testimony,” “tables of testimony,” “ark of the testimony,” each time by testimony meaning definitely the Ten Commandments. The term, “tabernacle of testimony,” occurs for the first time in Exodus 38:21.

The Second Apartment

Thus we see that the testimony of the Almighty gives name to the tables on which it was written, to the ark in which the tables were placed, and to the tabernacle itself, whose second apartment received the ark. Next, we thrice read of the ark of the testimony. (See Exodus 39:35; 40:3, 5.) And now we are brought to the acts of Moses in setting up the sanctuary. It is said in Exodus 40:20, “He took and put the testimony into the ark,” i.e., he put the Law of God therein. Then he placed the ark itself within the tabernacle and covered the ark of the testimony by hanging up the second veil. (See Exodus 40:21.) In Leviticus 16:13, the mercyseat is said to be upon the testimony. In Leviticus 24:3, the veil which hides the ark is called the veil of the testimony. Next, we read of the tabernacle of the testimony in Numbers 1:50, 53. Next, of the ark of the testimony. (See Numbers 4:5; 7:89; Joshua 4:16.) Next, of the tent of the testimony (see Numbers 9:15), and of the testimony itself. (See Numbers 17:10.) Next, of the tabernacle of witness, or testimony (for the two words are synonymous). (See Numbers 10:11; 17:7, 8; 18:2.) In all of these texts, it is certain that the Ten Commandments are called the testimony and that they give name to the tables, to the ark, to the veil, and to the tabernacle, especially to the second apartment.

This term has, therefore, a well-defined meaning in the Scriptures. By the testimony, the tables of the testimony, the ark of the testimony, the veil of the testimony, and the tabernacle of the testimony, are meant respectively the Ten Commandments. The term, “tabernacle of witness,” or “testimony,” does therefore definitely signify the tabernacle of the Ten Commandments. Now it is remarkable that this term occurs twice in the New Testament. In Acts 7:44, the tabernacle of witness, i.e., of the Ten Commandments, is mentioned, referring to the earthly sanctuary; and in Revelation 15:5, the heavenly sanctuary is designated by this same term, the temple of the tabernacle of the testimony in heaven; and we have proved conclusively that this is equivalent to the temple of the tabernacle of the Ten Commandments in heaven.

This text is therefore a plain reference to the most holy place of the heavenly temple and to the Law of God deposited therein, which gives name to the building. This apartment of the heavenly temple is opened just prior to the pouring out of the plagues. But we have a second statement of the opening of the most holy place of the temple in heaven. Thus we read of the events under the seventh trumpet:

“And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Revelation 11:19

Here is disclosed to our view the second apartment of the heavenly temple, and here is shown the grand central object, which gives name to the tabernacle itself. It is the ark of God, sometimes called the ark of the covenant, or testament (see Numbers 10:33; Hebrews 9:4), and sometimes the ark of the testimony (see Exodus 25:22). It is because the heavenly temple contains the ark of God’s testimony that it is itself called the tabernacle of the testimony in heaven. And the ark itself is not empty; it contains what Revelation 11:19 calls God’s testament and what Revelation 15:5 calls “the testimony in heaven.” These two terms must signify the Ten Commandments and cannot signify anything else.

The Work of Judgment

The existence of the temple in heaven and the fact that it has two holy places, like the sanctuary of the first covenant, have been clearly proved. The judgment work in the second apartment remains to engage our attention.

When Paul says, in Romans 2:6, that God “will render to every man according to his deeds,” he adds in the next verse this important statement: “To them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life.” Now it is manifest that this work of rendering to every man according to his deeds can only be wrought after the examination of those deeds in the judgment. It must be in consequence of the decision of the judgment that the things promised are rendered to men. It is also evident that the gift of immortality is one of the things thus rendered. As the righteous receive this gift in the very act of being resurrected from the grave, it is certain that the decision of the judgment passes upon them before the voice of the archangel and the trump of God awaken them to immortal life.

This part of the judgment work takes place where our Lord finishes His priesthood; for His last work as Priest is to secure the acquittal of His people and to obtain the decision that their sins shall be blotted out. We have learned from the Scriptures that the heavenly temple has two holy places. A further examination will evince the fact that there are two parts to the ministration of Christ and that His last work is at the tribunal of His Father in the tabernacle of the testimony, where it is determined who shall receive immortality.

The Levitical Example

The Levitical priests served “unto the example and shadow of heavenly things.” Hebrews 8:5. The most important part of the service pertaining to the earthly sanctuary was that which was performed within the second apartment on the tenth day of the seventh month. (See Leviticus 16.) This is generally considered as typifying the events of the whole gospel dispensation. But we think the evidence conclusive that this chapter is a typical representation of that part of our Lord’s work which is embraced in the hour of God’s judgment, or in the days of the voice of the seventh angel when he begins to sound.

The sixteenth chapter of Leviticus is devoted solely to the work of finishing the yearly round of service in the earthly sanctuary. This was wrought on the great day of atonement and was of the most impressive character. First, the high priest was solemnly admonished that he was such only in a typical sense and not such in reality. For on this day, which was by far the most impressive of all and when he entered the most holy place of the sanctuary, he must put on the plainest and humblest dress, laying aside that splendid dress which the law prescribed for him to wear on other occasions. (See Leviticus 16:4 compared with Exodus 28.) He was also to make a public acknowledgment of his own sinfulness by proceeding to offer a sin offering for himself. (See Leviticus 16:3, 6, 11–14.) No part of this can be typical of our Lord’s work, for it was expressly designed to impress upon the mind the infirmity and sinfulness of the high priest.

But this being accomplished, the high priest entered upon that work which directly shadowed forth the work of atonement. He took from the congregation of the children of Israel two kids of the goats for a sin offering. (See Leviticus 16:5.) On these two goats he was to cast lots; one lot was for the goat to be sacrificed and one for the scapegoat. Then he slew the goat upon which the lot fell for a sacrifice, and with his blood he entered into the second apartment of the sanctuary. This blood he sprinkled before the mercyseat and upon it. He did this for two purposes: (1) to make atonement for the people; (2) to cleanse the sanctuary by removing from it the sins of the people of God. Then the high priest returned into the first apartment and cleansed the altar from the sins of the people. The sanctuary being cleansed, the high priest comes out of the door of the building, and, having caused the live goat to be brought, he lays both his hands upon his head and confesses over him all the transgressions of the children of Israel in all their sins. These he puts upon the head of the goat and sends him away by the hand of a fit man into the wilderness. The goat thus sent bears away all their iniquities into a land not inhabited. (See Leviticus 16:7–10, 15–22.)
The End

Messages to The World

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The closing work of Christ as Priest pertains to the acquittal of His people at His Father’s tribunal, the blotting out of their sins, and the decision accounting them worthy of that world and the resurrection to immortality. Our Lord cannot do this for people in a state of probation. His first work must therefore relate to the righteous dead. And while their cases are severally passing under examination and decision, the living righteous are being prepared for the close of their probation and for the decision of the investigative judgment by the proclamation of the third angel. This work being accomplished and the living righteous being accounted worthy to escape the things coming upon the earth and to stand before the Son of man, our Lord is crowned King, and takes His seat upon the white cloud, with a crown of pure gold upon His head.

The priesthood of Christ began when He presented Himself before the Father at His ascension as our Advocate. It cannot terminate till He has secured the acquittal of His people and the blotting out of their sins in the investigative judgment. The blotting out of sins, which terminates His priesthood, brings the people of God to the refreshing from the presence of the Father, which precedes His act of sending His Son from heaven. (See Acts 3:19–21.)

The whole multitude of the redeemed appear before the throne in raiment that has been washed and made white in the blood of the Lamb. (See Revelation 7:13, 14.) The work of our High Priest in behalf of His people involves an immense number of individual cases. He has not only borne the sin of all these, but He makes intercession for them and finally obtains the blotting out of their sins on showing from the record that they have completed the work of overcoming. Our Lord does not continue in His priestly office to all eternity. When He comes again, it is without sin unto salvation. But He does not leave His work unfinished. He brings every part of this immense work to a conclusion before He lays it down. The following proposition is both reasonable and scriptural:

There is a period of time at the close of this dispensation devoted to the finishing of the work of human probation, i.e., to the completion of Christ’s work as priest, and of His gospel as the means of salvation.

“But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants the prophets.” Revelation 10:7

The Mystery of God

The mystery of God is seen to be the work of salvation for fallen man through the gospel of Christ. (See Ephesians 3:3–6; Colossians 1:26–28.) It is that which unites Jews and Gentiles in one body as fellow-heirs, having Christ in them the hope of glory. The finishing of the mystery of God is the accomplishment of the work of the gospel. This must have a twofold bearing: 1) upon the priesthood of our Lord, to bring it to a close by completing all of its immense work, and 2) upon the preaching of the gospel to the inhabitants of the earth, in causing the proclamation of its final closing messages of warning.

This work is not closed instantaneously, for a space of time is devoted to its completion. And the finishing of this work pertains both to heaven and to earth, to the priesthood of Christ and the proclamation of His gospel to men. But the priesthood of Christ, as we have seen, is finished at the time when the Ancient of Days sits in judgment; and it is while that judgment is in session that the latest messages of warning are addressed to men. (See Revelation 14:6–14.) We do, therefore, understand that the period of time devoted to the finishing of the mystery of God is precisely that space occupied by the Father in the work of the investigative judgment.

It is not stated that the mystery of God shall be finished when the seventh angel begins to sound, for this would denote instantaneous completion. But it is said, “In the days of the voice of the seventh angel, when he shall begin to sound,” etc. This shows beyond dispute that a period of time is devoted to this work. The days of this prophecy are prophetic days, i.e., years, as are those of the fifth and sixth angels. (See Revelation 9.) These years which are devoted to this finishing of human probation begin with the sounding of the seventh angel. They are the earliest years of his voice. The sounding of the seventh angel begins, therefore, with the opening of that investigative judgment that finishes human probation, that determines the blotting out of the sins of the overcomers, that accounts them worthy of the world to come, that terminates the priesthood of Christ, and that witnesses the completion of the preaching of the gospel of the grace of God.

But is not the last trumpet of John’s series of seven the same as Paul’s last trump? The reasons which forbid their identity are perfectly conclusive. The seventh trumpet is the last of a series, no one of which is literally heard by the inhabitants of the earth. It is the accomplishment of certain events that indicates the transition from one of the seven angels to another. The seventh is like each of the preceding six in that it is the trumpet of an angel and in that it is a symbolic and not a literal trumpet. (See Revelation 8, 9, 10, 11.) But the trumpet which awakens the dead is not blown by an angel but by the Son of God Himself. It is not a symbolic trumpet, for it is literally heard by the inhabitants of the earth. (See Matthew 24:31; Zechariah 9:14–16; 1 Thessalonians 4:14–17.) It is called the last trump because when the Almighty descended upon Mount Sinai in glory and majesty, like our Lord’s second advent, (see Exodus 19:16–19; Hebrews 12:18–27; Matthew 16:27; 2 Thessalonians 1:7, 8) the trump of God was heard, as it will be once more when the dead are raised. (See 1 Corinthians 15:51, 52.)

Seventh Angel and Judgment

The commencement of the seventh angel’s voice, as we have seen, is the signal for the opening of the investigative judgment; and human probation continues for a term of days, i.e., years, after that voice begins. But the trump of God is not sounded till after that investigative judgment has determined the cases of all the righteous; for when it is heard, everyone who has been accounted worthy of a part in the resurrection to immortality is, in an instant, made immortal. We conclude, therefore, that the seventh angel begins to sound before the advent of Christ and that the first years of his sounding are devoted to the finishing of the work of human probation.

The events under the sounding of the seventh angel, though not given in chronological order are, from their nature, not difficult to be arranged in the order of their occurrence.

In the days, i.e., years, of the beginning of the voice of the seventh angel, the work of human probation is finished. (See Revelation 10:7.) This, as we have seen, involves the closing up of the immense work of our High Priest. It also requires the proclamation of the final warnings to mankind.

The most holy place of the temple in heaven is opened. (See Revelation 11:19.) This is the place where our Lord’s priesthood is finished and, as we shall hereafter see, is the place where the Ancient of Days sits in judgment.

While Christ is finishing His priesthood at the tribunal of His Father in the holiest of the heavenly temple, the judgment of the righteous dead takes place. (See Revelation 11:18.)

The coronation of Christ is announced by the great voices in heaven and by the words of the twenty-four elders. (See Revelation 11:15–17.) This succeeds the close of His priesthood. When Christ begins His reign, He is invested by the Father with that power which Satan usurped from Adam the first. The reign of the second Adam is the re-establishment of the empire of God in this revolted province. Christ does not take His own throne to rule His enemies with a rod of iron till He has closed up His priestly office at His Father’s right hand.

The wrath of God comes upon the wicked when Christ begins to rule them with the iron scepter of His justice. It comes in the seven last plagues. (See Revelation 11:18, 19; 14:9–11; 15:16; 18:20; 19:11–21.)

The anger of the nations comes in consequence of the work of the unclean spirits under the sixth plague who incite them to the battle of the great day of God Almighty. (See Revelation 11:18; 16:13,14; 19:19–21.)

The giving of rewards to the servants of God is at the resurrection of the just. (See Revelation 11:18; Luke 14:14; Matthew 16:27.)

The final destruction of those who corrupt the earth is at the end of the 1,000 years in the second death. (See Revelation 11:18; 20:7–9.)

The events of the seventh trumpet do, therefore, extend over the whole period of the great day of judgment. The mighty proclamation which ushers in the seventh angel and the investigative judgment and the work in the second apartment of the heavenly temple for the completion of our Lord’s priestly office, we will now consider.

We have learned that there is a space of time at the beginning of the voice of the seventh angel which is employed in closing up the work of human probation. During this period, the living righteous conclude their probation and are accounted worthy to stand before the Son of man. (See Luke 21:36.) This is the time of the dead that they should be judged, i.e., the time when the righteous dead are accounted worthy of a part in the first resurrection. (See Luke 20:35, 36; Revelation 11:18.) It is when the Ancient of Days sits in judgment that Christ is crowned King, and this same event takes place under the sounding of the seventh angel. (See Daniel 7:9–14; Revelation 11:15–17.) This shows that the judgment scene of Daniel 7 is in the days of the seventh angel and that the judgment of the dead here brought to view is at the Father’s tribunal. Two things next claim our attention: 1) the mighty proclamation which heralds the investigative judgment at the beginning of the voice of the seventh angel and 2) the opening of the most holy place of the heavenly temple for the session of that judgment.

Period of Time to Pass

The second and third woes come in consequence of the voices of the sixth and seventh angels. (See Revelation 8:13.) There is a short space of time between the second and third woes, hence such space must exist between the close of the sixth angel’s voice and the commencement of the seventh. (See Revelation 11:14.) The termination of the hour, day, month, and year of the sixth angel marks the conclusion of the second woe, August 11, 1840. (See Revelation 9:15.)

At the close of the sixth angel’s voice, a mighty angel descends from heaven to herald the sounding of the seventh trumpet. He has a little book open in His hand; and He places His right foot upon the sea and His left foot on the earth and cries with a loud voice, as when a lion roareth. The seven thunders utter their voices, but John is forbidden to write what they utter. The angel, having made proclamation to the inhabitants of the earth, lifts His hand to heaven and swears that time shall be no longer but that in the days of the beginning of the seventh angel’s voice, the mystery of God should be finished, as He hath declared to His servants the prophets. (See Revelation 10:1–7.)

His act of placing one foot upon the sea and one upon the land implies that His proclamation pertains to all the dwellers upon the globe. He cries with a mighty voice like the roar of a lion, but it is a voice that gives instruction and warning to mankind; for He has a little book open in His hand, a fact which indicates that its contents form the subject of His proclamation. When He has finished His announcement, He confirms it with a solemn oath. The words of this oath give a definite idea of the nature of His proclamation.

That it relates to the definite time of some grand event.

That this event is the sounding of the seventh angel.

That this proclamation is based upon the prophets.

The book of Daniel contains the prophetic periods which mark the very events of the seventh angel’s voice. Among the earliest of these events are the opening of the second apartment of the heavenly temple (see Revelation 11:19), the judgment of the righteous dead (see Revelation 11:18), the finishing of the mystery of God (see Revelation 10:7), and the coronation of Christ for the destruction of His enemies (see Revelation 11:15–19; Psalm 2:6–9). The prophecy of Daniel reveals this very session of the investigative judgment, at which Christ is crowned King upon His own throne (see Daniel 7:9–14), and the final work in the sanctuary of God for the closing up of human probation (see Daniel 8:14), and marks the very time for the beginning of this grand work.

Daniel and Time

The book of Daniel must therefore be that book out of which the angel makes His proclamation of definite time; for this book alone contains the prophetic periods, unless, indeed, we add the book of Revelation, which is but a second edition of the prophecy of Daniel. Now it is a remarkable fact that the book of Daniel was by divine direction closed up and sealed till the time of the end, when the wise were to understand. (See Daniel 12:4–10.) The same power which placed the seal upon it must be employed to take it off. It was by the agency of the angel of God that this book was closed up, and it is by the same means that the seal is removed. Hence, when the angel descends to herald the work under the seventh trumpet, that prophecy which reveals the very events of that trumpet and marks the time of their commencement is open in His hand. Having made His announcement therefrom, He swears that time shall be no longer, i.e., that the events predicted shall occur where He then stands—at the end of the periods contained in the little book.

The time to the finishing of the mystery of God must be the burden of the proclamation of this mighty angel, for the oath which He utters to confirm His proclamation plainly indicates its nature. He swears that time should be no longer, but that the mystery of God should be finished in the days at the beginning of the seventh angel’s voice. The time, therefore, to which He swears must be the time contained in the little book, and which reaches to the events of the seventh angel’s voice.

That this oath uttered by the angel with the open book relates to prophetic time is further evident from the record of the oath which was uttered at the time when that book was sealed up; for the man clothed in linen, standing at a time when the prophetic periods all lay in the future, solemnly attests with an oath the time contained in the sealed book. (See Daniel 12:6, 7.) But the angel of Revelation 10, having the book open in His hand, first proclaims their termination and then swears to the truth of His announcement. His oath marks the end of the time in question. It certainly does not mark the end of time considered as duration, measured by days, or years; for the closing words of the oath speak of days yet future under the seventh angel; nor does it mark the end of human probation, for the words of the oath place this also yet future under the sounding of the seventh angel. (See verse 7.)

Moreover, after the eating of the book by John, who in this personates the church at the time of the fulfillment of this prophecy, he was bidden to prophecy again before many peoples and nations—a clear proof that there is a message of mercy and of warning to men after the oath of the angel that time shall be no longer. (See verses 7–11.) We must therefore conclude that this oath has reference to the time which the angel had announced from the book open in His hand. This oath is the complement of that in Daniel 12. In that, the man clothed in linen swears to prophetic time yet to be; in this, the angel having made solemn proclamation from the open book, lifts His hand to heaven and swears to the accomplishment of the time.

What has been said is quite sufficient to show that the work of the mighty angel of Revelation 10 is of the same nature with that of the angel in Revelation 14:6, 7. His message is uttered while the living are yet in probation. It is termed the everlasting gospel because it is that which contains the good news of the coming kingdom of God. Like the mighty proclamation of the angel of Revelation 10, which pertains to all the dwellers upon the globe, this also is addressed to every nation, and kindred, and tongue, and people. As the angel of Revelation 10 proclaims definite time connected with the seventh angel’s voice, so this angel says with a loud voice, “Fear God, and give glory to Him; for the hour of His judgment is come.” Revelation 14:7. There must be definite time to mark the proclamation of this angel; and as men are addressed while yet in probation, that time must be the prophetic periods of the Bible. And herein have we a parallel to the case of the angel of Revelation 10 with the open book in His hand swearing to the fulfillment of time. That relates to the sounding of the seventh angel and the finishing of the mystery of God; this relates to the session of the investigative judgment, which, as we have seen, is the same work. As a further work of prophesying remains after the angel of Revelation 10 swears that time shall be no longer, so in Revelation 14, after the angel has announced that the hour of God’s judgment is come, the like work remains to be performed.

The period designated as the hour of God’s judgment, or the days when the mystery of God is to be finished, is not therefore ushered in by the advent of Christ; for its work is preparatory to that event. But it is announced to the inhabitants of the earth by solemn proclamation, based on definite time and confirmed by an immutable oath. The time must therefore be given rightly. Whenever, in fulfillment of Revelation 14:6, 7, the announcement is made, “The hour of His judgment is come,” the time must be truthfully given. And certainly when the angel of Revelation 10 swears to the fulfillment of time, that time must there expire. Yet in each case, there is a further work of prophesying or proclaiming truth to the children of men.

These scriptures can never have their fulfillment by a succession of time messages, each disproving the truth of its predecessor and each being in turn disproved by the one which succeeds it. When God gives these announcements, they will be rightly given, though they are to be followed by the proclamation of other truths before the coming of our Lord Jesus Christ.

Those time movements which follow the genuine and which repeat themselves again and again in the persistent effort to fix the time of Christ’s advent never can be in fulfillment of the solemn announcement, “The hour of His judgment is come,” or of the solemn oath that time should be no longer; for these later time movements are but a succession of efforts made to fix the definite time of Christ’s advent, though that is not revealed in the Bible, and though each movement is based upon the failure of all which have preceded it. But the genuine is given for the purpose of announcing the investigative judgment; and its truthfulness being attested by the oath of the angel, it will never be retracted to make way for successive announcements of the time of Christ’s revelation. The opening of the heavenly temple and the final work therein we will now consider.

Christ’s Coronation

The investigative judgment, the finishing of the work of human probation, the close of Christ’s priesthood, and His coronation upon His own throne are events which transpire in the days of the voice of the seventh angel when he begins to sound. They precede the revelation of Christ in the clouds of heaven and are preparatory to that grand event. The field of vision during this closing period of human probation is not simply the earth, where, indeed, the fierce battle between truth and error is being fought, but the temple of God in heaven is opened to our view and becomes the theme of prophetic discourse. (See Revelation 11:19; 15:5.)

We have learned that the priesthood of Christ must continue till He has secured the acquittal of His people at the tribunal of His Father, where their sins are blotted out and themselves accounted worthy of eternal life. It is at this very time and place that the Saviour changes from His priestly to His kingly office. Hence, wherever our Lord closes His priestly office, there must be the place of the judgment session described in Daniel 7.

The End

What Makes A Temple?

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In Exodus 25:8, speaking to the children of Israel, the Lord said, “And let them make Me a sanctuary, that I may dwell among them.” When the sanctuary was completed, the glory of God filled the tent; and even Moses could not enter. (See Exodus 40.) Similarly, when God met Moses at the burning bush, He told Moses to take off his shoes because the place where he was standing was holy ground. Wherever God’s presence is, the place is holy.

Later, Solomon’s temple was built. It was a much larger structure and more permanent than the first sanctuary, but the thing that made it holy was the presence and the glory of God that filled it. We are told in 1 Kings 8:10, 11 that the glory of God was so manifested that the priests were unable to enter it. Again, this sanctuary was also a symbol of the presence of God that was among His people.

Then, as today, God’s people seemed to be unable to understand spiritual truth except in terms of what they could see. As they looked at the temple, the symbol came to be the all-important thing in their minds; and they failed to remember that the truth it symbolized had the only real value. It was not the gold or the expensive tapestry that gave it value, for all of these were merely symbols. Even the ark of the covenant containing the tables of the Law was to Israel but a symbol of the divine presence. “The ark of the covenant, containing the tables of the Law,—the ark which was to Israel the symbol of the divine presence, and the pledge of victory in battle.” Signs of the Times, June 3, 1863

If you had the presence of God with you, were you going to have victory in battle? Yes, you were. Jonathan and his armor bearer, though they were only two people, attacked the Philistines. They had the presence of God with them, and they won a great victory. Gideon and his three hundred men attacked a 120,000-man army; but the presence of God was with them, and they also won a great victory. Hophni and Phinehas, on the other hand, confused the symbol with the reality; and they lost the battle.

Symbol Mistaken for Reality

The people in Jeremiah’s time again failed to see beyond the symbol to the reality. Jeremiah said to them, “Do not trust in these lying words, saying, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are these.’ For if you thoroughly amend your ways and your doings, if you thoroughly execute judgment between a man and his neighbor, if you do not oppress the stranger, the fatherless, and the widow, and do not shed innocent blood in this place, or walk after other gods to your hurt, then I will cause you to dwell in this place, in the land that I gave to your fathers forever and ever. Behold, you trust in lying words that cannot profit.” Jeremiah 7:4–8. In spite of the sins that they were committing, they believed that the temple assured them of God’s presence and power.

Today there are people who think that same way. They have failed to learn the lesson that it is possible to have the symbol without having the reality.

For three hundred years, Shiloh, in the tribe of Ephraim, was the center of God’s worship. Three hundred years is a long period of time, and the people had no doubt begun to believe that the worship of God was going to go on in Shiloh forever; but it did not. Through Jeremiah, the Lord told them, “The same thing that I did to Shiloh I am going to do to you if you do not repent and change your ways.” (See Jeremiah 26:6.)You see, the people were again looking at the symbol, making it the all-important thing. They thought that religion consisted in offering sacrifices, going through ceremonies, and worshipping at the temple. They failed to realize that when they did not have that which was symbolized, their religion was worth nothing. They had to learn to focus their attention on something other than what they could see. In order to teach them this lesson, the Lord allowed the temple to be destroyed; and during their captivity, the whole symbolic system was largely suspended. For this reason, some people thought that there was no more religion.

Following the captivity, they returned and again built the temple. It was only a few hundred years, however, until they again had the very same problem. Jesus spoke of this in Matthew 23:16, 17. “Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ Fools and blind! For which is greater, the gold or the temple that sanctifies the gold?” Even in Jesus’ day, His brethren could not understand how anyone claiming to be the Messiah could not be involved in all of the ceremonies, because that is what most people thought religion to be. (See The Desire of Ages, 449, 450.)

A Reoccuring Deception

This misunderstanding has almost always been a point of deception among God’s people. Of the cleansing of the temple, Ellen White says, “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple.” The Desire of Ages, 161

In Ephesians 3, Paul tells us that God’s eternal purpose, designed at the beginning of the ages, is going to be fulfilled today and that it is going to be fulfilled through the church.

God desires to have His people be a temple for the indwelling of the Deity. It is very interesting that the apostle Paul speaks of His purpose as applying to individuals and to the group of individuals that composes the church. The church, as well as each individual, is to be a temple. “But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple of Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin.” Ibid.

God’s Eternal Purpose

Oh, friend, is God’s eternal purpose going to be fulfilled in you? Remember, “The living church of God is individually a habitation of God through the Spirit that man may become a well-built temple for the indwelling of the Holy Spirit of God; that the Lord Jesus Christ may dwell in his innermost being, ennobling and sanctifying his human nature by His divine attributes.” In Heavenly Places, 283

If God, through His Spirit, is in your heart, then you are a temple for the indwelling of the Holy Spirit. If He is in your church, then that church is a holy place; but if the Holy Spirit is not there, you are just pretending to be a Christian. It is only when you have been baptized by the Holy Spirit that you are really part of the church. We read in 1 Corinthians 12:13, “For by one Spirit we were all baptized into one body.”

When I was a young minister, I just assumed that this text was referring to baptism by water, but as I read it carefully, I realized that that is not what it says. It does not say when you are baptized by water; it says when you are baptized by the Spirit. Until you are baptized by the Spirit, you are just professing; you are not really part of the church.

“Where Christ is, even among the humble few, this is Christ’s church. For the presence of the high and holy One who inhabiteth eternity can alone constitute a church.” Upward Look, 315. Symbols are wonderful things because they help us to understand the reality. Jesus used symbols all of the time; but unless you have the presence of God’s Spirit in a place, it cannot really be a church.

Many people have a misunderstanding on this point. For hundreds of years the Antichrist power has taught that you obtain salvation by participating in the sacraments and by entering in through these symbols. During the Dark Ages, people were killed for refusing to believe that the symbol was a reality. The Anabaptists were asked, “Do you believe that the bread and wine are the actual body and blood of Christ?” If they said, “No, I think it is a symbol,” they were killed. There will be multitudes of people in heaven who were martyred for the simple belief that the bread and the wine were symbols.

“Oh,” somebody says, “I can prove to you that the church is still the true church whether the presence of Jesus is there or not.” Then they read this statement, “Our Redeemer sends His messengers to bear a testimony to His people. He says, ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ Revelation 3:20. But many refuse to receive Him. The Holy Spirit waits to soften and subdue hearts; but they are not willing to open the door and let the Saviour in, for fear that He will require something of them. And so Jesus of Nazareth passes by. He longs to bestow on them the rich blessings of His grace, but they refuse to accept them. What a terrible thing it is to exclude Christ from His own temple! What a loss to the church!” Testimonies, vol. 6, 262

Yes, it is still the church; and we read in James 2 what kind of church it is. “For as the body without the spirit is dead, so faith without works is dead also.” James 2:26. You can have the buildings; you can have the organization with all of the committees; you can have all of the machinery of the church; but if the Spirit is not in it, it is dead. Actually, it is worse than being dead. Ellen White wrote to our ministers that every one of us is going to be under the control of one supernatural spirit or the other. (See Testimonies to Ministers, 79.) This is why we are still here. “The Lord has a time appointed when He will bind off the work; but when is that time? When the truth that is to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come.” Now read carefully the next sentence. “If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.” The 1888 Materials, 1525

That which makes a church a church is the presence of the Holy Spirit. When Jesus walked out of the temple the last time, He said, “Your house is left to you desolate.” Matthew 23:38. Why? Because He was not coming back.

“Then I was given a reed like a measuring rod. And the angel stood, saying, ‘Rise and measure the temple of God, the altar, and those who worship there.’ ” Revelation 11:1. What does it mean to measure the temple? It is talking about judgment. It is not talking about any temple in Jerusalem because when this was written, the temple of Jerusalem was already destroyed. The very next verse speaks about the forty-two months that the holy city was going to be trampled. It is not talking about the church that apostatized; it is talking about the true church. You see, until you understand what we have been talking about, you cannot understand Revelation 11:1, 2. It is talking about the Christian church that will be trampled for forty-two months by the little horn power. The Lord said to measure it. What does it mean when you measure something? We read from the pen of Ellen White, “His [God’s] gaze is piercing every heart. He is measuring the temple and the worshippers thereof, weighing all their actions in the golden scales of heaven and registering the results in the books of record. All things are open to the eye of Him with whom we have to do. He is a discerner of the thoughts, intents, and purposes of the heart. No deed of darkness can be screened from His view. Sin undetected by man, unsuspected by human minds, is noted and registered by the great heart-searcher.

Measuring the Temple

“The grand judgment is taking place and has been going on for some time. Now the Lord says, ‘Measure the temple and the worshipers thereof.’ Remember when you are walking the streets about your business, God is measuring you. When you are attending your household duties, when you engage in conversation, God is measuring you.” Seventh-day Adventist Bible Commentary, vol. 7, 972

The work of measuring is going on. How do you measure up? Let me tell you something; if the Holy Spirit is not inside, there is nothing to measure.

The apostle Paul tells us that our conscience is to be purged from dead works. Anything that you do is dead works unless the Holy Spirit is inside. You are going to be judged according to your works; so if there are no works to measure, there is no way that you are going to get past the judgment. What needs to happen? The soul temple needs to be cleansed. The message that God gave to Adventists about the sanctuary being cleansed has a much more profound meaning than we generally realize.

In the temple in heaven is recorded every sin that each person has ever committed. One of two things has to happen; either the record of the sins must be blotted out, or the individual’s name has to be blotted out. It is just that simple. If the sanctuary is going to be cleansed and purified, something has to happen to the sins.

There are two ways that we individually and as a church can be cleansed. Here is the first way. “Will you suffer Jesus to cleanse the soul temple of its rubbish? Will you permit the Holy Spirit to take possession of the human habitation?” Manuscript Releases, vol. 2, 274–275

Speaking of the Seventh-day Adventist Church, Ellen White said, “There was a large work to be done in cleansing the temple and the court thereof, but this work was not done. The life and power of God cannot be manifested until there is seen that faith which works by love and sanctifies the soul. As far as the work went, it was done with earnestness, fervor, and true zeal; and so far God’s blessing was given. But in the case of a large number, especially those in responsible positions in our institutions, the work of the Spirit was quenched by deception of the enemy. There was a reaping of anguish that had been sown. These things need to be studied.” Spaulding and Magan Collection, 152

But here is the other way that “the Lord will work to purify His church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by His name. Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Publishing Ministry, 170. It happened to the Jews; and when it was over, they were destroyed.

Whenever I hear people say, “God is going to purify the church,” I feel like shaking inside. I think, Do you know what you are talking about? Certainly God is going to purify His church; but when He finishes, the only people who will be left will be holy. Where are you going to be then? The church is going to be cleansed and purified; there is no question about that. The only question is, What is going to happen to you when it takes place? In which way will the Lord cleanse His temple in you?

Do not let anybody distract you or deceive you by placing the emphasis on the symbol and forgetting what the reality is. You can have buildings; you can have organizations; you can have all of the machinery of religion; but if you do not have the Holy Spirit inside, you are on your way to destruction. God is looking for a people who actually have in their character and in their life what they profess. That is what you and I want to have.

The End

Offices of Christ – part 3

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Our Lord has three grand offices assigned Him in the Scriptures in the work of human redemption. When He was upon our earth at His first advent, He was that prophet of whom Moses spake in Deuteronomy 18:15–19. (See also Acts 3:22–26.) When He ascended up to heaven, He became a great High Priest after the order of Melchizedek. (See Psalm 110; Hebrews 8:1–6.) But when He comes again, He is in possession of His kingly authority, as promised in the second psalm. It is by virtue of this office of King that He judges mankind. (See Matthew 25:34–40.) The transition from our Lord’s priesthood to His kingly office precedes His Second Advent. (See Luke 19:11, 12, 15.) It takes place when His Father sits in judgment, as described in Daniel 7:9–14.

The nature of the words addressed by the Father to the Son when He crowns Him King shows that coronation to be at the close of His priestly office. (See Psalm 2:6–9.) It is manifest that the giving of the heathen to the Son by the Father is not for their salvation but for their destruction. It could not, therefore, take place at the ascension of Christ when He entered upon His priesthood but must be when the work of that priesthood is finished. Daniel has placed the coronation of Christ at the Father’s judgment-seat, and to this fact the words of the second psalm perfectly agree. The priesthood of Christ is closed when the scepter of iron is placed in His hands; for when the wicked are given into the hands of Christ to be destroyed, it is plain that there is no further salvation for sinners. The coronation, which is described in Daniel 7:9–14, is simply the transition from the priesthood of Christ to His Kingly office.

It is plain that our Lord’s priesthood is brought to a conclusion at the time when the Ancient of Days sits in judgment. We need Him as Priest to confess our names at that tribunal and to show from the record of our past lives that w have perfected the work of overcoming so that our sins may, by the decision of the Father, be blotted out and our names retained in the book of life. But when the people of God have thus passed the decision of the investigative judgment, their probation is closed forever and their names, being found in the Book of Life when all that have failed to overcome are stricken therefrom, they are prepared for the standing up of Michael to deliver His people and to destroy all others with the scepter of His justice.

The priesthood of Christ continues till His enemies are given Him to be destroyed.

The LORD said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The LORD shall send the rod of Thy strength out of Zion; rule Thou in the midst of Thine enemies. Thy people shall be willing in the day of Thy power, in the beauties of holiness from the womb of the morning; Thou hast the dew of Thy youth. The LORD that sworn, and will not repent, Thou art a priest forever after the order of Melchizedek. The LORD at Thy right hand shall strike through kings in the day of His wrath. He shall judge among the heathen, He shall fill the places with the dead bodies; He shall wound the heads over many countries. He shall drink of the brook in the way; therefore shall He lift up the head.” Psalm 110:1–7.

Closing Christ’s Intercession

These words are addressed by God the Father to Christ when He enters upon His priestly office and are equivalent to saying that in due time He should have His enemies given Him to destroy, viz., at the close of His work of intercession. For this reason it is that Paul represents Him as sitting at the Father’s right hand, in a state of expectancy. (See Hebrews 10:13.) But the words of the second psalm, bidding Him ask for the heathen, to destroy them, cannot be uttered till He finished His work of intercession. It appears that our Lord announces the close of His intercession by saying, “He that is unjust, let him be unjust still; and he which if 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. In response to this declaration of the Intercessor, announcing to His Father the close of His work, the Father bids the Son ask of Him the heathen that He may devote them to utter destruction. And in fulfillment of the Son’s request, the Father crowns Him King as described in Daniel 7:9–14, as He sits in judgment and commits the judgment into His hands.

Christ, as our High Priest, or Intercessor, sits at the right hand of the Father’s throne, i.e., He occupies the place of honor in the presence of One greater, till He is Himself crowned King when He takes His own throne.

The position of the Saviour as High Priest cannot be one invariable, fixed posture of sitting. Indeed, although Mark says (see Mark 16:19), concerning our Lord, that “He was received up into heaven, and sat on the right hand of God,” yet it is said of Stephen that “he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Acts 7:55, 56. The fact that Stephen saw our Lord standing at His Father’s right hand and that after this Jesus did personally appear to Saul to constitute him a witness of His resurrection, which, in order to be an apostle, he must be, is not inconsistent with the mandate of the Father, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”

The Hebrew word yahshav, rendered sit in Psalm 110:1, is used an immense number of times in the Old Testament and is, in a very large proportion of these cases, rendered dwell. Thus, “Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain.” Genesis 13:12. (See also Genesis 45:10; 1 Samuel 27:7.) But it is to be observed that Abraham, Lot, Jacob, and David, the persons spoken of in the texts, who dwelled, or, as rendered in Psalms 110:1, who sat in the places named, were not, during the time in which they acted thus, immovably fixed to those several places but were capable of going and returning during the very time in question. And the Greek word kathizo, used in the New Testament for Christ’s act of sitting at the Father’s right hand, though more generally used in the sense of sitting, is also used precisely like yahshav, in the texts above.

Christ’s Work More than that of an Intercessor

When our Lord went away, it was not simply that He should act as Intercessor for His people; He also had another work to do. He says: “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” John 14:2, 3. We cannot doubt that this work is wrought under our Lord’s personal inspection, and it is performed during the period that He is at the Father’s right hand.

The expression, “right hand,” is especially worthy of attention. In defining the Hebrew word yahmeen, i.e., right hand, Gesenius says: “To sit on the right hand of the king, as the highest place of honor, e.g., spoken of the queen (1 Kings 2:19; Psalm 14:9); of one beloved of the king and vicegerent of the kingdom. Psalm 110:1.”

When our Lord spoke of going away to intercede for His people, He said: “I go unto the Father, for My Father is greater than I.” John 14:28. In fulfilling His office of Intercessor, or High Priest, He has assigned to Him the highest place of honor in the presence of a greater; for He sits on the right hand of His Father’s throne. He is not, however, to sustain this relation always. It lasts while He pleads for sinful man. When it ceases, the impenitent are to be made His footstool and the dominion, and glory, and kingdom being given Him, He sits down upon His own throne. (See Revelation 3:21.) This gift of the heathen to Christ is when the Father sits in judgment, as we have seen from Daniel 7:9–14. We can well understand that at this tribunal, the question is determined as to who has overcome; and that, being settled, all the others are given to Christ to be broken with His iron scepter. The determination of the cases of the righteous in showing that they are worthy to have their sins blotted out is the final work of our Lord as High Priest. When this is accomplished, His priesthood is closed forever; and He assumes His kingly throne to judge His enemies and to deliver and reward His saints.

The Beginning of Christ’s Work as King

The Saviour, being crowned King at the close of His priestly office, begins the exercise of His Kingly power by delivering His people and by bringing to trial, pronouncing judgment upon, and executing His enemies.

The one hundred and tenth psalm, though it speaks very distinctly of the priesthood of Christ, enters even more largely into the exercise of His kingly office. It very clearly reveals the fact that our Lord acts as Judge by virtue of His kingly authority. Thus verse 1 assigns to Him, as Priest, the place of honor at His Father’s right hand, limiting His priesthood, however, by an event which changes His office from Priest to King. Verse 2 states the very act of making Christ King makes His enemies His footstool. Thus it says: “The Lord shall send the rod of Thy strength out of Zion; rule Thou in the midst of Thine enemies.” The first clause of this verse is parallel to Psalm 2:6, “Yet have I set My King upon My holy hill of Zion.” The heavenly Zion (see Hebrews 12:22; Revelation 14:1) is the place of Christ’s coronation. The last clause is the very words of the Father to the Son when He crowns Him King. This is sufficiently obvious from our common English version. But it is made still more evident from the French translation of David Martin in which the two clauses are connected by the words, “in saying.” Thus: “The Lord shall transmit out of Zion the scepter of Thy strength, in saying: Rule in the midst of Thy enemies.”

Our Lord being thus inducted into His Kingly office and proceeding to the exercise of His power against His enemies, the next verse states the sympathy of His people with this work: “Thy people shall be willing in the days of Thy power; in the beauties of holiness from the womb of the morning Thou hast the dew of youth.” Instead of “the day of Thy power,” Martin’s French Bible reads, “The day that Thou shalt assemble Thy army in holy pomp.” This is the time when the Son of man descends in power and great glory, and the armies of Heaven, i.e., all the holy angels, attend and surround Him. (See Matthew 24:30, 31; 1 Thessalonians 4:16–18; Revelation 19:11–21.) The people of God are to unite with Christ in His rule over the nations of wicked men. (See Revelation 2:26, 27; Psalm 2:6–9.) The morning of this verse must be the morning of the day which it mentions. One of the earliest events of that day is the resurrection of the just, when, like their Lord, they are born from the dead to life immortal. (See Revelation 20:4–6; Luke 20:35, 36; Colossians 1:18; Hosea 13:13, 14; 1 Corinthians 15:42–44, 51–54.)

The fourth verse of Psalm 110 confirms with an oath the priesthood of Christ. His prophetic office is the subject of solemn promise. (See Deuteronomy 18:15–18.)

The Limitations of Christ’s Priestly Office

His priesthood is established by an oath. (See psalm 110:4.) His kingly office is the subject of a fixed decree. (See Psalm 2:6, 7.) But the forever of His priesthood, as expressed by this verse, is limited by the fact that at a certain point of time, He is to cease to plead for sinful men and they are to be made His footstool.

It is important to observe that there are in this psalm two Lords, the Father and the Son. One in the original is called Jehovah; the other is called Adonai. The word LORD in small capitals is used for Jehovah. But the Lord at His right hand (verse 1) is Adonai, the Son. So we read of the Son in verse 5: “The Lord at Thy right hand shall strike through kings in the day of His wrath.” This will evidently be in the battle of the great day of God Almighty. (See Revelation 6:15–17; 19:11–21; Isaiah 24:21–23.)

Our Lord does not thus destroy His enemies by virtue of His kingly office until He has first judged them, for one of the first acts of His kingly power is to proceed to the judgment of His enemies. He represents Himself as judging by reason of His kingly office. (See Matthew 25:34, 40.) It is in the exercise of this power that He judges His enemies. So Psalm 110:6 reads thus: “He shall judge among the heathen; He shall fill the places with the dead bodies; He shall wound the heads over many countries.” This is the work in the day of His power, and to this work His people shall consent. (See verse 3.) This is indeed the great day of His wrath, and none shall be able to stand except those whose sins are blotted out. The wicked kings of the earth shall fall before Him when He is King of kings and Lord of lords.

Human probation closes with the priesthood of Christ. Those who are found in their sins after our Lord has taken His kingly power must be destroyed as His enemies. His priesthood terminates when He has obtained the acquittal of His people and secured the blotting out of their sins at the tribunal of His Father. Then and there He is crowned King; and from that coronation scene, He comes as King to our earth to deliver all who at that examination of the books are accounted worthy to have part in the world to come and in the resurrection of the just. (See Daniel 7:9, 10; 12:1; Luke 20:35, 36; 21:36.)

The righteous dead are “accounted worthy” of a part in the resurrection to immortal life before they are raised from among the dead. (See Luke 20:35, 36; Philippians 3:11; 1 Corinthians 15:52; Revelation 20:4–6.) They awake with the likeness of Christ. (See Psalm 17:15.) We may be certain, therefore, that the investigation and decision of their cases is an accomplished fact prior to their resurrection; for that event is declarative of their final justification in the judgment.

But Like 21:36 uses the same expression both in Greek and in English respecting those who are alive and remain unto the coming of the Lord that Luke 20:35, 36 uses respecting those who are asleep. As the latter, before the resurrection, are “accounted worthy” to be made like the angels, so the former are “accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” The things that shall come to pass before the deliverance of the saints are the events of the time of trouble such as never was. (See Daniel 12:1.) And those who are accounted worthy to escape these things are also worthy to stand before the Son of man at His appearing.

This act of accounting worthy does, therefore, relate to their eternal salvation and is performed before they enter that great time of trouble at which they are to be delivered; for that does not commence until the standing up of Michael, which is but another term for the coronation of Christ, or the beginning of His reign upon His own throne. But Michael, or Christ, does not take His throne till He has finished His work as Priest at the tribunal of His Father. It is at that tribunal that the righteous dead are accounted worthy of the resurrection to immortality and the righteous living are accounted worthy to escape the anguish of the time of trouble and to stand before the Son of man. Those only can be accounted worthy of this whose record in the book of God’s remembrance shows them to have been perfect overcomers.

The Saviour, while yet High Priest, confesses the names of such before His Father and the holy angels and secures the blotting out of their sins. Those who shall be raised to immortality and those who shall escape the things coming upon the earth and stand before the Son of man are severally counted worthy of this before the priesthood of Christ is closed. We cannot, therefore, doubt that with both these classes the investigation and decision of the judgment is passed before the Saviour takes the throne of His glory and begins the destruction of His enemies.

The righteous dead come first in the order of the Investigative Judgment; and while their cases are being examined and decided, probation continues to the living.

Probation Continues

It is certainly most natural that the cases of the righteous dead should be the first to come up in the Investigative Judgment, for their names stand first in the book of God’s remembrance. Reason would therefore teach us that these cases must earliest come into account before God. But we are not left simply to the reasonableness of this order of events. We have direct proof in the messages of Revelation 14:6–14 that probation to the living continues after the judgment hour has actually arrived:

The First Angel ushers in the hour of God’s judgment by a solemn announcement to all of the inhabitants of the earth that it has actually commenced. But the Second and Third Angels, who unite with this proclamation, deliver their messages in the judgment hour itself; and they address themselves to men still in probation. We have already learned that God the Father sits in judgment, as described in Daniel 7, before the advent of our Lord to this earth. And in Revelation 14, the fact that the hour of God’s judgment has come is announced to the inhabitants of the earth by a mighty proclamation. The judgment scene of Daniel 7 is closed by the coronation of Christ; and the judgment hour of Revelation 14 is followed by our Lord being seen upon the white cloud with a crown upon His head, a proof that His priesthood has then given place to His kingly office. Each of these pertains to the closing events of this dispensation. There can be, therefore, no doubt that the hour of God’s judgment announced in Revelation 14 is the time when God the Father sits in judgment, as described in Daniel 7:9–14.

The Father As Judge, part 2

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God the Father is in His own right the supreme Judge of men and of angels. He proposes to bring all mankind into judgment. Yet this work is only done in part by Himself in person. It is by Jesus Christ that God is to perform the larger part of His immense work. The following proposition is worthy of serious consideration:

God the Father opens the judgment in person, then crowns His Son King and commits the judgment to Him.

“I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of His head like the pure wool; His throne was like the fiery flame, and His wheels as burning fire. A fiery stream issued and came forth from before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened. I beheld then because of the voice of the great words which the horn spake; I beheld even till the beast was slain and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time. I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” Daniel 7:9–14.

The Ancient of Days represents God the Father. That One like the Son of man Who comes to the Ancient of Days is none other than our Lord Jesus Christ. (See Matthew 26:64; Mark 14:61, 62.) It is, therefore, not the Son but the Father who sits in judgment as described in this vision. Those who stand in His presence, either to minister or to wait, are not men but angels. This is a very important fact. Every student of the Bible is aware that the book of Revelation is a wonderful counterpart to the book of Daniel. This very phraseology respecting those in the presence of the Ancient of Days is made use of in the Revelation with the evident design of showing who are the persons intended by Daniel.

Thus, John says: “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands.” Revelation 5:11.

Daniel describes the opening scene of the final judgment. The Father presides as Judge. The angels of God are present as ministers and witnesses. At this tribunal, the Son of man presents Himself to receive the dominion of the world. Here men are not present to witness this part of the judgment, or to behold the coronation of Christ. It is the Father, the Son, and the holy angels who compose this grand assembly. Our Lord cannot act as Judge as long as He ministers as High Priest to make intercession for those who come to God through Him. (See Hebrews 7:24, 25.) Nor can He act as Judge until He is clothed with kingly power; for it is by virtue of His authority as King that He pronounces the decision of the judgment. (See Matthew 25:34, 40.) The coronation of our Lord at the judgment-seat of His Father marks the termination of His priesthood and invests Him with that sovereign authority by which He shall judge the world.

The Judgment Scene of Daniel 7

It is not upon the earth that the Ancient of Days holds the session of the judgment described in Daniel 7.

Those who think that this session of judgment by the Father is to be held upon our earth, understand that the “ten thousand times ten thousand” who stand before Him are the vast multitude of the human family, standing at His bar for judgment. But as this vision represents the Son as coming to the Father when He is thus seated in judgment, it follows that if the Father is already upon this earth judging its inhabitants when the Son of God comes the second time, the Father does not send His Son to the earth, but He comes first; and then the Son comes and joins Him. Yet Peter said of the Father, concerning Christ’s Second Advent, “He shall send Jesus Christ.” Acts 3:20.

It would also follow that instead of the Son of man coming to gather His saints from the four quarters of the earth, He comes to find all mankind gathered at His Father’s bar. But we do know that when the Saviour comes, He shall send His angels with a great sound of a trumpet and shall gather His elect from the four winds, even from the uttermost parts of the earth. (See Matthew 24:31; Mark 13:27; II Thessalonians 2:1.)

But should this difficulty be avoided by adopting the truth that those who stand before the Ancient of Days are angels, as those certainly must be who minister unto Him, it follows that our Lord is coming back to our earth thus preceded by His Father and the holy angels, comes unattended and alone. But this cannot be true; for when Jesus comes again, it will be with all the holy angels. (See Matthew 16:27; 25:31; II Thessalonians 1:7, 8.)

Christ Receives His Kingdom

Again, the Saviour is crowned King at the judgment-seat of the Father. But that judgment-seat cannot be upon our earth, else the Saviour would have to return to this earth to be crowned; whereas He receives His kingdom while absent and returns as King of kings, sitting upon the throne of His glory. (See Luke 19:11, 12, 15; Matthew 25:31; II Timothy 4:1; Revelation 19:11–16.)

It is certain, therefore, that the judgment scene described in Daniel 7 does not take place upon our earth. Indeed, were it true that immediately preceding the descent of the Saviour to our earth, God the Father should Himself descend in His own infinite majesty and summon mankind to His bar and enter into judgment with them, the subsequent advent of Jesus would hardly be taken notice of at all by men. But such is not the truth in this case. (See Matthew 24:29–31; 25:32, 32; Mark 13:26, 27; Luke 21:25–27, 36; I Thessalonians 4:14–18; II Thessalonians 1:7–10.)

This session of the judgment by the Ancient of Days precedes the advent of Christ to our earth.

When the Lord comes again, He is a king seated upon His own throne. (See Matthew 24:31; Luke 19:11, 12, 15; Revelation 19:11–16.) But the tribunal of the Father is the very time and place where His coronation occurs. (See Daniel 7:7–14.) It must then precede His advent.

When He comes the second time, it is “in the glory of His Father.” (See Matthew 16:27; Mark 8:38; Luke 9:26; II Thessalonians 1:7, 8.) But it is when the Father sits in judgment that He gives this glory to His Son. (See Daniel 7:14.) Indeed, the very majesty of the Father as displayed at this tribunal will attend the Son when He is revealed in flaming fire to take vengeance on His enemies. (See II Thessalonians 1:7–10; Matthew 24:30, 31; 25:31.) We are certain, therefore, that the revelation of Christ in His infinite glory is subsequent to that tribunal at which that glory is given to Him.

On this occasion, the Father is Judge in person, and the Son presents Himself to receive the kingdom. But when the Son of man comes to our earth, having received the kingdom, He acts as Judge Himself. (See II Timothy 4:1.) But it is evident that our Lord’s work as judge is at a later point of time than that judgment scene at which the Father presides. We are certain, therefore, that the tribunal of Daniel 7:9–14 precedes the descent of our Lord from heaven. (See I Thessalonians 4:14–18.)

The coming of the Son of man to the Ancient of Days is not the same event as His second advent to our world.

This has been proved already in the examination of other points. Thus, it has been shown from the coronation of Christ that the Second Advent must be at a later time than the Saviour’s act of coming to His Father in Daniel 7:13, 14 to receive the kingdom. Again, to make this the Second Advent, we must have God the Father and the host of His angels here upon our earth when the Saviour comes again. But this, as has been shown, involves the contradiction of the plainest facts. We cannot, therefore, doubt that the coming of Jesus to the Ancient of Days as He sits in judgment is an event preceding His second advent to our earth.

The coming of the Ancient of Days in this vision of Daniel’s is not to this world but to the place of His judgment scene. With regard to the place of this tribunal, we will speak hereafter. We have already proved that this session of the judgment precedes the Second Advent and that it is not held upon our earth. This fact establishes the truthfulness of this proposition.

The destruction of the power represented by the little horn does not take place at the time when the Ancient of Days sits in judgment but at a point still later when the Son of man descends in flaming fire.

We have proved that when our Lord comes to this earth the second time, He comes as King and must, therefore, come from the tribunal of His Father; for at that tribunal, the kingdom is given to Him. But the man of sin, or little horn, is destroyed by the brightness of Christ’s coming. (See II Thessalonians 1:7–10; 2:8.) Whence it follows that the destruction of the papacy is not at the Father’s judgment seat but at the advent of His Son, at a still later point of time. Were it true that the judgment scene of Daniel 7 is opened by the personal revelation of God the Father to the inhabitants of our earth, we may be sure that there would be no man of sin left to be destroyed afterward by the brightness of the coming of our Lord Jesus Christ.

We have already proved that the destruction of the wicked power is when Christ comes to our earth and that He does not thus come till He has first attended in person this tribunal of His Father. To this statement agree the words of Daniel 7:11. “I beheld then because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.” It appears that even while this grand tribunal was in session, the attention of the prophet was called by the Spirit of God to the great words which the horn was speaking. “I beheld then because of the voice of the great words which the horn spake.” But Daniel does not represent his destruction as coming at once even then. He says: “I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.” The period of time covered by this “till” is thus filled up: The Son of God comes to His Father’s judgment-seat and receives the dominion, and the glory, and the kingdom, then descends to our earth in flaming fire, like that which comes forth from before His Father, and by the brightness of His advent, destroys the little horn. (See II Thessalonians 1, 2.) It is when our Lord thus comes that this wicked power is given to the burning flame.

War Against the Saints Ended

This is really the very point marked in verses 21 and 22 for the termination of the war against the saints: “I beheld, and the same horn made war with the saints and prevailed against them; until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” But even while the Most High sits in judgment to determine the cases of His saints, the little horn is, according to verse 11, uttering great words against God. When, however, the saints have passed the test of this examination and are counted worthy of the kingdom of God, their Lord, being crowned King, returns to gather them to Himself. It is at this very point of time, the advent of the Lord Jesus, that judgment is given to the saints of the Most High, as is proved by comparing I Corinthians 6:2, 3 with 1 Corinthians 4:5. Thus we have marked again the advent of Christ as a point of time for the destruction of this wicked power.

The destruction of the papacy is not the same event as the taking away of his dominion. (Compare Daniel 7:11 and 26.) The one follows after the sitting of the Ancient of Days in judgment, but the other precedes it by a certain space of time. Yet, if we read the chapter without strict attention, we would be very likely to conclude that not the little horn alone, but each of the first three beasts, had their dominion taken away at the judgment. (See verses 11, 12, 26.) This, however, cannot be. For the dominion of the first beast was taken away by the second, through his life was spared; and so of each one to the last. But the little horn has a special dominion over the saints for “a time and times and the dividing of time,” or 1,260 prophetic days (see verse 25: Revelation 12:6, 14), which is taken away at the end of that period. There remains even then a space of time to “the end,” during which his dominion is consumed and destroyed. He wars against the saints, however, and prevails until the judgment is given to the saints at the advent of Christ (see I Corinthians 4:5; 6:2, 3; Revelation 20:4), when he is given to the burning flames. (See Daniel 7:11; II Thessalonians 2:8.)

Michael Stands

The coronation of Christ at the judgment-seat of the Father is the same event as the standing up of Michael (compare Daniel 7:134, 14; 12:1); for Michael is Christ, and His standing up is His beginning to reign. Michael is the name borne by our Lord as the ruler of the angelic host. It signifies, “He who is like God.” This must be our Lord. (See Hebrews 1:3.) He is called the Archangel. (See Jude 9.) This term signifies prince of angels, or chief of the angelic host. But this is the very office of our divine Lord. (See Hebrews 1). Michael is the great prince that standeth for the children of God. Also He is called our Prince. (See Daniel 10:21: 12:1.)_ But this can be no other than Christ. (See Acts 5:31.)

The standing up of Michael is His assumption of kingly power. (See the use of this term in Daniel 11:2, 33, 4, 7, 20, 21.) But it is Jesus, and not an angel, who takes the throne of the kingdom. (See Daniel 7:13, 14; Psalm 2:6–12.) Our Lord receives His dominion at His Father’s judgment-seat. (See Daniel 7.) A great time of trouble follows, at which Christ delivers everyone found written in the book. This is a plain reference to the examination of the books shown in the previous vision. (Compare Daniel 12:1; 7:9, 10.) This shows that the judgment scene of Daniel 7 relates to the righteous and that it precedes their final deliverance at the advent of Christ.

Getting Out of a Bad Marriage, part 1

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In the eighth chapter of Romans, the epistle reaches its highest point. The seventh has presented to us the deplorable condition of the man who has been awakened by the law to a sense of his condition, bound to sin by cords that can be loosened only by death. It closes with a glimpse of the Lord Jesus Christ as the One Who alone can set us free from the body of death.

Our union with Christ and with His righteousness may be and should be just as close and complete as our union has been with sin. The figure of marriage shows that to be so. We were held in union with sin—married to the old man—to the body of sin. That was an unlawful connection; consequently, the body of sin was a body of death to us, because we could not be separated from that body except by death. That body and ourselves were identified—we were married; therefore, we were one, and the body of sin was the controlling influence in that union; it dominated everything.

Now Christ comes to us; and when we yield ourselves to Him, He looses the bonds that have bound us to the body of sin. Then we enter into the same intimate relation with our Lord Jesus Christ that we previously sustained with the body of sin. We become united to Christ—married to Him—and then we are one. As in the other case, where the body of sin was the controlling influence, so in this second marriage, Christ is the controlling influence.

Notice how perfectly that figure of marriage is carried out. We are represented as the woman. The husband is the head of the family; and so Christ is our head, and we yield ourselves to Him. We are one with Him. What a precious thought it is, that we are one flesh with Christ! In this we see the mystery of the incarnation appearing again. If we can believe that Christ was in the flesh, God incarnate in Christ, we can believe this—Christ dwelling in us and working through us—through our flesh, just the same as when He took flesh upon Himself and controlled it. It is a mystery that we cannot understand, but we acknowledge it; and that gives us freedom.

He says that our old man was crucified with Him. That is true, but it is not raised with Him. Christ came to minister, not to be ministered unto; but He came to minister to us, not to be the minister of sin. Therefore, when we and the body of sin together are crucified with Christ and are buried together, we are raised up to walk in newness of life; but the body of sin remains buried, so we are free from it. Now what follows?

Freedom from Condemnation

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Romans 8:1.

Why is there no condemnation to those who are in Christ? Because He received the curse of the law that the blessing might come on us. Nothing can come to us while we are in Him without first passing through Him; but in Him, all curses are turned to blessings and sin is displaced by righteousness. His endless life triumphs over everything that comes against it. We are made “complete in Him.” Colossians 2:10.

Some say, “I do not find this scripture fulfilled in my case, because I find something to condemn me every time I look at myself.” To be sure; for the freedom from condemnation is not in ourselves, but in Christ Jesus. We are to look at Him, instead of at ourselves. If we obey His orders and trust Him, He takes the responsibility of making us clear before the law. There will never be a time when one will not find condemnation in looking at himself.

The fall of Satan was due to his looking at himself. The restoration for those whom he has made to fall is only through looking to Jesus. “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” John 3:14. The serpent was lifted up to be looked at. Those who looked were healed. Even so with Christ. In the world to come, the servants of the Lord “shall see His face,” and they will not be drawn away to themselves. The light of His countenance will be their glory, and it is in that same light that they will be brought to that glorious state.

The text does not say that those who are in Christ Jesus will never be reproved. Getting into Christ is only the beginning, not the end, of Christian life. Association with Christ will more and more reveal to us our failings, just as association with a learned man will make us conscious of our ignorance. As a faithful witness, He tells us of our failings. But it is not to condemn us. We receive sympathy, not condemnation, from Him. It is this sympathy that gives us courage and enables us to overcome.

When the Lord points out a defect in our characters, it is the same as saying to us, “There is something that you are in need of, and I have it for you.” When we learn to look at reproof in this way, we shall rejoice in it instead of being discouraged.

The law without Christ is death. The law in Christ is life. His life is the law of God; for out of the heart are the issues of life, and the law was in His heart. The law of sin and death works in our members, but the law of the Spirit of life in Christ gives us freedom from this. It does not give us freedom from obedience to the law; for we had that before, and that was bondage, not freedom. What He gives us is freedom from the transgression of the law.

This is made very plain in verses 3 and 4. “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” “The law is holy, and the commandment holy, and just, and good.” Romans 7:12. There is no fault to be found with it but with us, because we have transgressed it. Christ’s work is not to change the law in any particular but to change us in every particular. It is to put the law into our hearts in perfection in place of the marred and broken copy.

The law is strong enough to condemn; but it is powerless, with respect to what man needs—namely, salvation. It was and is “weak through the flesh.” The law is good, and holy, and just; but man has no strength to perform it. Just as an ax may be of good steel and very sharp yet unable to cut down a tree because the arm that has hold of it has no strength, so the law of God could not perform itself. It set forth man’s duty; it remained for him to do it. But he could not, and therefore Christ came to do it in him. What the law could not do, God did by His Son.

There is a common idea that this means that Christ simulated sinful flesh, that He did not take upon Himself actual sinful flesh but only what appeared to be such. But the Scriptures do not teach such a thing. “In all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” Hebrews 2:17. He was “made of a woman, made under the law, that He might redeem them that were under the law.” Galatians 4:4, 5.

He took the same flesh that all have who are born of woman. A parallel text to Romans 8:3, 4 is found in II Corinthians 5:21. The former says that Christ was sent in the likeness of sinful flesh “that the righteousness of the law might be fulfilled in us.” The latter says that God “made Him to be sin for us, although He knew no sin, “that we might be made the righteousness of God in Him.”

All the comfort that we can get from Christ lies in the knowledge that He was made in all things as we are. Otherwise we should hesitate to tell Him of our weaknesses and failures. The priest who makes sacrifices for sins must be one “who can have compassion on the ignorant, and on them that are out of the way; for that He Himself also is compassed with infirmity.” Hebrews 5:2.

This applies perfectly to Christ. “For we have not an High Priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Hebrews 4:15. This is why we may come boldly to the throne of grace for mercy. So perfectly has Christ identified Himself with us that He even now feels our sufferings.

“For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.” Romans 8:5. Note that this depends on the preceding statement, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Verse 4. The things of the Spirit are the commandments of God, because the law is spiritual. The flesh serves the law of sin (see the preceding chapter and Galatians 5:19–21. where the works of the flesh are described.) But Christ came in the same flesh to show the power of the Spirit over the flesh. “They that are in the flesh can not please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of Christ dwell in you.” Romans 8:8, 9.

Now no one will claim that the flesh of a man is any different after his conversion from what it was before. Least of all will the converted man himself say so; for he has continual evidence of its perversity. But if he is really converted and the Spirit of Christ dwells in him, he is no more in the power of the flesh. Even so, Christ came in the same sinful flesh, yet He was without sin because He was always led by the Spirit.

“The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Romans 8:7.

Opposing Forces

The flesh and the Spirit are in opposition. These are always contrary the one to the other. The Spirit never yields to the flesh, and the flesh never gets converted. The flesh will be of the nature of sin until our bodies are changed at the coming of the Lord. The Spirit strives with the sinful man, but the man yields to the flesh and so is the servant of sin.

Such a man is not led by the Spirit, although the Spirit has by no means forsaken him. The flesh is just the same in a converted man as it is in a sinner; but the difference is that now it has no power since the man yields to the Spirit, which controls the flesh. Although the man’s flesh is precisely the same as it was before he was converted, he is said to be not “in the flesh” but “in the Spirit,” since he, through the Spirit, mortifies the deeds of the body.”

“And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.” Romans 8:10. Here we have the two individuals of which the apostle speaks in II Corinthians 4:7–16. “For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.” Though our body should fail and be worn out, yet the inward man, Christ Jesus, is ever new. And He is our real life. “Ye are dead, and your life is hid with Christ in God.” Colossians 3:3.

This is why we are not to fear those who can kill only the body and after that have no more that they can do. Wicked men can not touch the eternal life which we have in Christ, Who can not be destroyed.

Surety of the Resurrection

“But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.” Romans 8:11. Jesus said of the water that He gave, which was the Holy Spirit, that it should be in us a well of water springing up unto eternal life. (See John 4:14; compare John 7:37–39.) That is, the spiritual life which we not live in the flesh by the Spirit is the surety of the spiritual body to be bestowed at the resurrection when we will have the life of Christ manifested in immortal bodies.

“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.” Romans 8:12. All the work that the flesh can do avails nothing, for its works are sin and therefore death. But we are debtors to the Lord Jesus Christ, “Who gave Himself for us.” Consequently, everything must be yielded to His life. “For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Verse 13.

Those who yield to the strivings of the Spirit, and continue so to yield, are led by the Spirit; and they are the sons of God. They are taken into the same relation to the Father that the only-begotten Son occupies. (See I John 3:1.)

We Are Sons Now

There is a notion held by some people that no man is born of God until the resurrection. But this is settled by the fact that we are now sons of God. “But,” says one, “We are not yet manifested as sons.” True, and neither was Christ when He was on earth. There were but very few who knew Him to be the Christ, the Son of the living God. And they knew it only by revelation from God. The world knows us not because it knew Him not. To say that believers are not sons of God now because there is nothing in their appearance to indicate it is to bring the same charge against Jesus Christ. But Jesus was just as truly the Son of God when He lay in the manger in Bethlehem as He is now when sitting at the right hand of God.

“The Spirit itself beareth witness with our spirit, that we are the children of God.” Romans 8:16. We know that we are children of God because the Spirit assures us of that fact in the Bible. The witness of the Spirit is not a certain, ecstatic feeling but a tangible statement. We are not children of God because we feel that we are, neither do we know that we are sons because of any feeling, but because the Lord tells us so. He who believes has the Word abiding in Him, and that is how “he that believeth on the Son of God hath the witness in himself.” I John 5:10.

“For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Romans 8:15. “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” II Timothy 1:7. “God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment; because as He is, so are we in this world. There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love.” I John 4:16–18.

Christ gave Himself to deliver those who through fear of death were all their lives subject to bondage. (See Hebrews 2:15.) He who knows and loves the Lord can not be afraid of Him; and he who is not afraid of the Lord has no need to be afraid of any other person or thing. One of the greatest blessings of the gospel is the deliverance from fear, whether real or imaginary. “I sought the Lord, and He heard me, and delivered me from all my fears.” Psalm 34:4.

Joint-heirs with Christ

If we are sons of God, we stand on the same footing that Jesus Christ does. He Himself said that the Father loves us even as He loves Him. (See John 17:23.) This is proved by the fact that His life was given for ours. Therefore the Father has nothing for His only-begotten Son that He has not for us. Not only so, but since we are joint-heirs with Jesus Christ, it follows that He can not enter upon His inheritance before we do. To be sure, He is sitting at the right hand of God. But God in His great love for us “hath quickened us together with Christ, . . . and hath raised us up together, and made us sit together in heavenly places.” Ephesians 2:5, 6. The glory which Christ has He shares with us. (See John 17:22.) It means something to be a joint-heir with Jesus Christ! No wonder the apostle exclaims, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.” I John 3:1.

Suffering with Him

“If so be that we suffer with Him, that we may be also glorified together.” Romans 8:17. “For in that He Himself hath suffered being tempted, He is able to succor them that are tempted.” Hebrews 2:18. Suffering with Christ means, therefore, enduring temptation with Christ means, therefore, enduring temptation with Him. The suffering is that which comes in the struggle against sin. Self-inflicted suffering amounts to nothing. It is not in any honor to the satisfying of the flesh. (See Colossians 2:23.) Christ did not torture Himself in order to gain the approval of the Father. But when we suffer with Christ, then we are made perfect in Him. The strength by which He resisted the temptations of the enemy is the strength by which we are to overcome. His life in us gains the victory.

The Investigative Judgment: Who Shall be Worthy of Eternal Life?

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“I said in mine heart, God shall judge the righteous and the wicked; for there is a time there for every purpose and for every work.” Ecclesiastes 3:17.

The judgment of the great day is an event certain to take place. “He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained.” Acts 17:31. What God hath appointed is sure to come in due time. The resurrection of Christ is an assurance to all men of the final judgment. It is not the fact of the judgment, however, but the order of its work that at this time engages our attention. The work to be accomplished is of immense magnitude. The judgment relates 1) to all of the righteous, 2) to all of the wicked, 3) and to all of the evil angels. The number of cases, therefore, to be acted upon at this grand tribunal exceeds our powers of conception. We must not, however, suppose that there will be any difficulty on the part of the Judge in acting upon every case individually. Far from this, “There is a time there for every purpose and for every work.” The Judgment, indeed, pertains to an immense number of beings; yet every one of them shall give account of himself to God. (See Romans 14:12.) It will not relate to so vast a number as to make it otherwise than a strictly personal matter. Nor will there be aught of confusion or disorder in that final reckoning. God has plenty of time for the work, and He has no lack of agents to do His bidding. That He has order in this work, the Scriptures clearly teach.

The righteous are to judge the wicked, yet the righteous are themselves to pass the test of the judgment. Whence it follows that the judgment must pass upon the righteous before they can sit in judgment upon the wicked.

This is a very important proposition. That it is truthful we know from the express testimony of the Scriptures. “Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life?” I Corinthians 6:2, 3.

“And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.” Revelation 20:4.

“I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” Daniel 7:21, 22.

Here is the exalted work of the saints in the judgment. They are to take part in the examination of the cases of all wicked men and fallen angels. But this is not to be until they have been changed to immortality and exalted to thrones of glory. They do not, therefore, have their cases decided at the same time with the wicked. We believe that the reader will acknowledge the justice of this reasoning. Let us state another proposition.

The trump of God sounds as the Saviour descends from heaven. When that trump is heard, all of the righteous are, in the twinkling of an eye, changed to immortality. There can be no examination after this to determine whether they shall be counted worthy of eternal life, for they will then have already laid hold upon it. From this it follows that the examination and decision of the cases of the righteous takes place before the advent of Christ. The resurrection of the righteous to immortality is decisive proof that they have then already passed the test of the judgment and have been accepted of the Judge. That they are thus raised to immortality the following texts plainly teach:

“So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption; it is sown in dishonor; it is raised in glory; it is sown in weakness; it is raised in power; it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.” “Behold, I show you a mystery; We hall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” I Corinthians 15:42–44, 51, 52.

Judgment of the Righteous Precedes the Second Coming

These passages are certainly convincing. The resurrection of the saints is to immortal life, and they are made immortal in the very act of the resurrection. The decision of their cases is, therefore, passed before their resurrection; for the nature of their resurrection is declarative of eternal salvation. But the fact that the decision of the judgment in the case of the righteous precedes the advent is proved by another proposition, as follows:

The righteous are to be raised before the wicked have their resurrection. This shows that the examination of their cases takes place before they are raised, for the final discrimination is made in the very act of raising the just and leaving the unjust to the resurrection of damnation.

“But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath a part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:5, 6.

“But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection.” Luke 20:35, 36.

“If by any means I might attain unto the resurrection of the dead.” (Literally “the resurrection out from the dead ones.”) Philippians 3:11.

“For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the First-fruits; afterward they that are Christ’s at His coming.” I Corinthians 15:22, 23.

There is a resurrection which bears the inspired designation of the “first resurrection.” All who have part in this resurrection are pronounced “blessed and holy.” On them “the second death hath no power.” This resurrection is out from among the dead. Paul earnestly labored to attain unto it. It is to be at the coming of Christ. Only those who are Christ’s shall have part in it. All that have part in it are the children of God because they are the children of the resurrection to life. These facts clearly prove that the examination of the cases of the righteous precedes their resurrection at the advent of Christ, that event being really declarative of their innocence in the sight of God and of their eternal salvation. Such as are accepted of God are raised; the others sleep till the resurrection to damnation. These facts are decisive proof that the righteous are judged before they are raised.

But we have a still more explicit statement yet to notice. Says our Lord: “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead,” etc. Then it is certain that the act of accounting worthy to obtain the resurrection from among the dead and a part in the world to come does precede the resurrection of the righteous. But this act of accounting men worthy of a part n the kingdom of God is the very act of acquitting them in the judgment. The investigative judgment in the cases of the righteous is, therefore, past before their resurrection. As the resurrection of the just is at the advent of Christ, it follows that they pass their examination and are counted worthy of a place in the kingdom of God before the Saviour returns to the earth to gather them to Himself.

It is proved, therefore, that the resurrection of the saints to immortal life is declarative of their final acceptance before God. Whatever of investigation is requisite for the final decision of their cases must take place before the Saviour in mid-heaven utters the word of command to His angels, “Gather My saints together unto Me.” Psalm 50:5. (See also Matthew 24:31.) The act of accounting them worthy must precede all of this. The saints alone are to be caught up to meet Christ in the air. (See I Thessalonians 4:17.) But the decision who these saints are, who shall thus be caught up, rests not with the angels who execute the work, but with the Judge, who gives them their commission. We cannot, therefore, avoid the conclusion that the investigation in the cases of the righteous precedes the coming of the Saviour. Let us now consider an important proposition.

The Investigative Judgment Announced

This period of Investigative Judgment is ushered in by a solemn proclamation to the inhabitants of the earth, and this investigative work embraces the closing years of human probation. This is a very important statement, but it is susceptible of being clearly proven.

“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.

The gospel of Christ is “the power of God unto salvation to every one that believeth.” Romans 1:16. No other gospel than this can be preached, not even by an angel from heaven. (See Galatians 1:8.) Whence it follows that the angel of Revelation 14:6, 7, preaching the everlasting gospel, represents some part of the great gospel proclamation. It is a part of that preaching which is the power of God unto salvation to every one that believeth. This fact alone is decisive that this proclamation concerning the hour of God’s judgment must be made while human probation still lasts. Two other solemn announcements follow. It is evident that the human family are still upon probation when the Third Angel declares that “if any man worship the beast . . . the same shall drink of the wine of the wrath of God. . . . Here is the patience of the saints.” Revelation 14:9, 10, 12. This is a consecutive prophecy, as several expressions plainly indicate. And it is to be observed that the Son of Man is seen upon the white cloud after all of these solemn proclamations have been made.

That this announcement of the hour of God’s judgment precedes the advent of Christ and is addressed to men while yet in probation, the fourteenth chapter of Revelation clearly proves. That this is not some local judgment is proved by the fact that “every nation, and kindred, and tongue, and people,” are concerned in it. It is evidently that part of the judgment work which precedes the coming of Christ, and, as has already been shown, this is the work of determining who shall be accounted worthy to have part in the resurrection to immortal life, and, we may add, who also of the living shall be accounted worthy to escape the troubles that shall come in the conclusion of this state of things and to stand before the Son of Man. (See Luke 20:35; 21:36.)

The Blotting Out of Sin

When the sins of the righteous are blotted out, they can be no more remembered. They are blotted out before Christ comes. There can be, therefore, no act of calling them to account for their sins after the advent of Christ. Thus we read: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you.” Acts 3:19, 20.

Mr. Wesley, in his Notes on the New Testament, gives a different translation, which may be more accurate: “Repent ye therefore, and be converted, that your sins may be blotted out, that the times of refreshing may come from the presence of the Lord, and He may send to you Jesus Christ, who was before appointed.”

Albert Barnes, in his Notes on the Acts, speaking of these two translations, says, “The grammatical construction will admit of either.” One of these represents the blotting out to be when the times of refreshing arrive; the other makes it the cause of that refreshing. But neither of them gives the idea that this blotting out takes place when the sinner turns to God. Both of them throw it into their future. Each of them represents it as preceding the Second Coming of the Lord. But this is especially true of the latter translation, which follows the original in using a conditional verb respecting Christ’s advent; not as though that were a doubtful event, but rather as if His coming to the personal salvation of the ones addressed depended upon their having part in the refreshing, and as if that refreshing was to come in consequence of the blotting out of sins.

The sins of he righteous are blotted out before the coming of Christ. They cannot be called to give account of their sins after they have been blotted out; whence it follows that whatever account the righteous render to God for their sins must be before the advent of the Saviour, and not at, or after, that event.

The sins of men are written in the books of God’s remembrance. The blotting out of the sins of the righteous does, therefore, involve the examination of these books for this very purpose. That the sins of men are thus written is plainly revealed in the Scriptures.

“For though thou wash thee with niter, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord God.” Jeremiah 2:22. And thus the Lord speaks of the guilt of Israel: “Is not this laid up in store with Me, and sealed up among My treasures?” Deuteronomy 32:34. And Paul speaks in the same manner: “But after thy hardness and impenitent heart treasureth up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds.” Romans 2:5, 6. These statements of wrath being treasured up can have reference only to the fact that God takes notice of men’s sins and that every sin is marked before Him. To this fact all of the texts which speak of the blotting out of sins must have reference. Thus, David prays that God would blot out his transgressions. (See Psalm 51:1, 9.) And Nehemiah, David, and Jeremiah pray, respecting certain persons, that their sin may not be blotted out. (See Nehemiah 4:5; Psalm 109:14; Jeremiah 18:23.) Isaiah, in prophetic language, speaks of this blotting out as if it were a past event, just as in the next verse he speaks of the new creation and the final redemption. (See Isaiah 44:22, 23.) And in the previous chapter he speaks in a similar manner of this blotting out as necessary in order that the sins of the people of God may be no more remembered. (See Isaiah 43:25.) These texts plainly imply that the sins of men are upon record and that there is a time when these are blotted out of the record of the righteous.