investigative judgment

Let Us Hear the Conclusion of the Whole Matter

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My expertise is accounting. I realized that the most expert accountant ever is our Creator, who keeps the most accurate record books that anyone has ever kept. The result of that record-keeping is noted in the scripture found in Ecclesiastes 12:13, 14: “Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is man’s all. For God will bring every work into judgment, including every secret thing, whether good, or evil.” The righteous Judge will assess the value of every work I have ever performed and determine its worth, weighed against His perfect law.

In secular accounting, there is what I call the master equation: Assets minus liabilities equal net worth. Stated another way, the value of what you own (assets), minus what you owe (liabilities), equals your net worth.

In accounting, things of value are called assets. For example, cash is an asset. Theoretically, any time you spend that cash, you gain something of equal value. It might be another asset, such as food or clothing. It might be a service, such as a doctor’s visit. Or it might be relief from a liability, which decreases your liabilities and increases your net worth. It’s sad to say, but some folks have a negative net worth due to outstanding debts. More about that later.

Fortunately, God does not keep His heavenly records the same way secular accountants do, something we need to recognize if we are to appreciate the value of a soul.

The First Transaction

Inspiration describes the ultimate accounting transaction, the payment of the debt we incurred as the result of Adam’s fall:

“It is at an immense cost that we have been placed on the high vantage ground where we can be liberated from the bondage of sin, which has been wrought by the fall of Adam. … Never can we understand the value of the human soul until we realize the great sacrifice made for the redemption of the soul upon Calvary.” Christ Triumphant, 215. One asset, Christ’s life, was exchanged for another asset, the human soul.

In business law, consideration is “a promise, performance, or forbearance bargained by a promisor in exchange for their promise.” Consideration is the main element of a contract. Without consideration by both parties, an agreement cannot be enforceable.

In the simplest terms, a consideration is the benefit a party to the contract receives from the deal negotiated in the contract. It’s the answer to the question: “What does each party receive by entering this contract?”

A legally binding and legitimate contract must include the consideration, or the expectation of each individual or entity who is a party to the contract.

In most cases, a consideration comes in one of the following ways:

  1. The promise to do something that you are not already legally obligated to do.
  2. The promise not to do something that you otherwise would have the right to do.

“Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the
right hand of the throne of God.” Hebrews 12:1, 2

Verse 2 sets before us the greatest accounting transaction ever. Christ gave His life, an incredibly valuable asset, for the joy of seeing you and me saved from a life of sin.

Although there was no legal obligation for Christ to pay with His life for my sin, payment had to be made. “For the wages of sin is death.” Romans 6:23. What did Christ purchase by His sacrifice? “Eternal life in Christ Jesus our Lord.”

Hebrews 12:2 shows us the consideration that each party in the agreement included in the contract. Remember, consideration can be a promise to do something you are not legally obligated to do. Christ was not legally obligated to give His life for mine, but He agreed to do so. Our part of the contract is to believe in Him as our Redeemer.

One party to the contract is those involved in easily besetting sin, but who overcome and receive eternal life. The other party to the contract is Christ, who received absolute and inexplicable joy knowing that there are those who have and will accept His sacrifice and have chosen and chose to follow Him, thereby fulfilling both parts (the giving and receiving) of the contract.

“The vows which we take upon ourselves in baptism embrace much. In the name of the Father, the Son, and the Holy Spirit, we are buried in the likeness of Christ’s death and raised in the likeness of His resurrection, and we are to live a new life. Our life is to be bound up with the life of Christ. Henceforth the believer is to bear in mind that he is dedicated to God, to Christ, and to the Holy Spirit. He is to make all worldly considerations secondary to this new relation. Publicly he has declared that he will no longer live in pride and self-indulgence. He is no longer to live a careless, indifferent life. He has made a covenant with God. He has died to the world. He is to live to the Lord, to use for Him all his entrusted capabilities, never losing the realization that he bears God’s signature, that he is a subject of Christ’s kingdom, a partaker of the divine nature. He is to surrender to God all that he is and all that he has, employing all his gifts to His name’s glory.

“The obligations in the spiritual agreement [contract/covenant] entered into at baptism are mutual. As human beings act their part with wholehearted obedience, they have a right to pray: ‘Let it be known, Lord, that Thou art God in Israel.’ The fact that you have been baptized in the name of the Father, the Son, and the Holy Spirit is an assurance that, if you will claim Their help, these powers will help you in every emergency. The Lord will hear and answer the prayers of His sincere followers who wear Christ’s yoke and learn in His school His meekness and lowliness.” Testimonies, Vol. 6, 98, 99

This passage speaks in detail about the covenant, the contract, between God and mankind, and the mutual contractual obligations found in the contract. Mutual obligations are the essence of a legal contract in business law—the consideration of each party in the contract. Our part—acknowledging the supremacy of the Godhead. Their part—providing help in every emergency. And I will assert that this help is not restricted to emergencies. “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” Hebrews 4:16

The Consideration that Separates

Scripture and Inspiration provide many other examples of this amazing transaction.

“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith apart from the deeds of the law.” Romans 3:21–28

These texts provide at least three examples of an accounting transaction. First, verse 24 states that we are justified by His grace. One thing of value, His grace, provides for another thing of value, our justification.

Verse 25, the transaction with a capital T is noted: God set forth His Son as payment for sins that were previously committed. His payment entitles Him to my service on His behalf.

Verse 28 describes justification as a highly valued asset. It is provided for by faith, another valued asset, given by God to each of us. With exercise, the seed of faith grows into a fruit-bearing plant.

John also makes note of this incredible transaction.

“Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. He who does not love does not know God, for God is love. In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.” 1 John 4:7–10

Of course, we find the ultimate transaction in John 3:16.

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

This text is the best of many that provide examples of the consideration required for a contract to be considered legal and enforceable in business law. Christ gave His life as payment. In return, our belief in Him is required for the everlasting life provision of the contract to be fulfilled.

Another way—a more painful way—to look at this transaction is that Christ gave His life, and in return, He received my sins and the resultant penalty—the shedding of His blood—required as payment for my sins. A penalty so severe that it caused Him to cry out in agony, “My God, My God, why have You forsaken Me.” Matthew 27:46

It is consideration of the point at which He was separated from His Father by our sins and experienced the second, eternal death that should make us realize the absolute sinfulness of sin and the unavoidable consequences of engaging in it.

The Overcoming Transaction

In Revelation 2 and 3, we are given seven promises as rewards for those who are successful at overcoming. This set of transactions requires the same consideration as our part of the transaction. These are the promises made to the seven churches in Revelation 2 and 3.

To Ephesus, the patient and hard-working, is the promise that they will eat the fruit from the tree of life in the garden of Eden. “When the tide of iniquity overspread the world, and the wickedness of men determined their destruction by a flood of waters, the Hand that had planted Eden withdrew it from the earth. But in the final restitution, when there shall be ‘a new heaven and a new earth,’ it is to be restored more gloriously adorned than at the beginning.” Patriarchs and Prophets, 62. If we are patient and hard-working saints, we then can anticipate the same reward.

To Smyrna, who suffers for Christ’s sake, is promised the crown of eternal life, being spared from the second death. This promise is also made to the saints who bear the characteristics of the Smyrnans and who have overcome the assaults from the synagogue of Satan.

To Pergamos, a two-fold promise is given. The overcomers who maintain their faith, even amid the enemy’s fiery darts, will be privileged to eat of the hidden manna, and Jesus will give a white stone, written with a new name, which no man knows except the one who receives it. It will be interesting to discover God’s assessment of us as He gives us each a new name. I wonder if this will be a name in confidence between each saint and his Maker or if it will be shared with all.

To Thyatira, whose patience exceeds their works and who overcome by doing the works of Jesus until the end, will receive power over the nations. “You shall break them with a rod of iron; You shall dash them to pieces like a potter’s vessel.” Psalm 2:9

To Sardis, the overcomers whose lives are undefiled, reflecting an unspotted character, will receive garments of white, with their names retained in the book of life, and Christ will “confess” their names in heaven, acknowledging their right to be there.

To Philadelphia, the untainted ones who keep God’s command to persevere, He promises to keep them from the hour of trial, which soon will come upon the entire world, testing all who dwell on Earth (Revelation 3:10).

This promise is multi-faceted. He who overcomes, I will:

  1. make him a pillar in the temple of My God;
  2. he shall go out no more;
  3. I will write on him the name of My God;
  4. give the name of the city of My God, which is New Jerusalem, which comes down out of heaven from My God;
  5. I will write on him My new name.

To Laodicea, he who overcomes even as I also overcame, will sit with Me in My throne.

“The heavenly temple, the abiding place of the King of kings, where ‘thousand thousands [one million] ministered unto Him, and ten thousand times ten thousand [100 million] stood before Him’ (Daniel 7:10), that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration—no earthly structure could represent its vastness and its glory.” Patriarchs and Prophets, 357

Seven times we are admonished to overcome. What must we overcome?

“There is work, earnest work, to be done for the Master. The evils condemned in God’s word must be overcome. You must individually battle against the world, the flesh, and the devil. The word of God is called “the sword of the Spirit,” and you should become skillful in its use, if you would cut your way through the hosts of opposition and darkness.” Christian Education, 117

“Be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, and having on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” Ephesians 6:10–17

A surface reading of this passage seems to contradict God’s word and inspired writings. Inspiration says that we are to overcome the world, the flesh, and the devil. But Ephesians says that we wrestle not against flesh and blood.

It has been said that these apparent contradictions arise because of our lack of understanding rather than there being an actual contradiction. Note that in Ephesians, the actual phrase states, “… we wrestle not against flesh and blood.” “Flesh and blood” is a commonly-used idiom for people. What Paul is telling the Ephesians is that our warfare is not with other people, but with higher authorities, particularly the rulers of the darkness of this world. Granted, those rulers of darkness use people as their weapons, but it is essential that we realize that our real battle is not with the agents of Satan, but rather with Satan himself. And only the word of God can give us the victory over him.

Inspiration is telling us that the flesh that we must overcome is our own carnal nature, the natural, innate cravings of our physical existence.

It is interesting to note how often in both Scripture and the Spirit of Prophecy our natural character, the one we are born with, is spoken of as fallen, impure, and corrupt. Nowhere, exactly nowhere, in either source of divine enlightenment, is it stated or even implied that we are born completely innocent and pure and that at some indeterminate point our characters suddenly become corrupt. What is often termed as the “age of accountability” should more correctly be viewed as the point at which we realize that we are sinners, not by action alone, but also by nature. That our sinful actions are simply an outward display of our inward condition.

“Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.” Matthew 12:34, 35

“But those things which proceed out of the mouth come from the heart, and they defile a man.” Matthew 15:18

“ ‘How degenerate is your heart!’ says the Lord God, ‘seeing you do all these things, the deeds of a brazen harlot.’ ” Ezekiel 16:30

“The propensities that control the natural heart must be subdued by the grace of Christ before fallen man is fitted to enter heaven and enjoy the society of the pure, holy angels.” The Acts of the Apostles, 273

“When the word of God is set aside, its power to restrain the evil passions of the natural heart is rejected. Men sow to the flesh, and of the flesh they reap corruption.” Christ’s Object Lessons, 41

“… the evil tendencies of the natural heart can be overcome only by earnest effort in the name and strength of Jesus.” Ibid., 56

“The servants of Christ are not to act out the dictates of the natural heart.” The Desire of Ages, 353

“And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.” Ephesians 2:1–3

Clearly, the natural heart is imbued with Adam’s sinful character.

A Transaction by Faith

Matthew 9, Mark 5, and Luke 8 all detail another interesting transaction involving Jesus.

“On the way to the ruler’s house, Jesus had met in the crowd a poor woman who for twelve years had suffered from a disease that made her life a burden. She had spent all her means upon physicians and remedies, only to be pronounced incurable. But her hopes revived when she heard of the cures that Christ performed. She felt assured that if she could only go to Him she would be healed. In weakness and suffering, she came to the seaside where He was teaching, and tried to press through the crowd, but in vain. Again she followed Him from the house of Levi-Matthew, but was still unable to reach Him. She had begun to despair, when, in making His way through the multitude, He came near where she was.

“The golden opportunity had come. She was in the presence of the Great Physician! But amid the confusion she could not speak to Him, nor catch more than a passing glimpse of His figure. Fearful of losing her one chance of relief, she pressed forward, saying to herself, ‘If I may but touch His garment, I shall be whole.’ As He was passing, she reached forward, and succeeded in barely touching the border of His garment. But in that moment she knew that she was healed. In that one touch, was concentrated the faith of her life, and instantly her pain and feebleness gave place to the vigor of perfect health.

“With a grateful heart she then tried to withdraw from the crowd; but suddenly Jesus stopped, and the people halted with Him. He turned, and looking about asked in a voice distinctly heard above the confusion of the multitude, ‘Who touched Me?’ The people answered this query with a look of amazement. Jostled upon all sides, and rudely pressed hither and thither, as He was, it seemed a strange inquiry.

“Peter, ever ready to speak, said, ‘Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me?’ Jesus answered, ‘Somebody hath touched Me: for I perceive that virtue is gone out of Me.’ The Saviour could distinguish the touch of faith from the casual contact of the careless throng. Such trust should not be passed without comment. He would speak to the humble woman words of comfort that would be to her a wellspring of joy—words that would be a blessing to His followers to the close of time.

“Looking toward the woman, Jesus insisted on knowing who had touched Him. Finding concealment vain, she came forward tremblingly, and cast herself at His feet. With grateful tears she told the story of her suffering, and how she had found relief. Jesus gently said, ‘Daughter, be of good comfort: thy faith hath made thee whole; go in peace.’ He gave no opportunity for superstition to claim healing virtue for the mere act of touching His garments. It was not through the outward contact with Him, but through the faith which took hold on His divine power, that the cure was wrought.

“The wondering crowd that pressed close about Christ realized no accession of vital power. But when the suffering woman put forth her hand to touch Him, believing that she would be made whole, she felt the healing virtue.” The Desire of Ages, 343–347

Her faith called forth Christ’s virtue—His healing power. Christ offered her healing; she believed she would be healed, and she was. Healing had been acquired by faith.

I who have nothing and owe what I can never repay, am loved by He who has everything and was willing to sacrifice it all to pay what I could not. My value is now seen by the light that illuminates His blood-stained face, His nail-scarred hands, and His voice that cried out—for me—“It is finished.” My part in this transaction is to believe, surrender, and obey. God’s is to redeem and transform.

John R. Pearson is the office manager and a board member of Steps to Life. He may be contacted by email at johnpearson@stepstolife.org

A Comparison Between Type and Antitype

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December 15 – 21, 2024

Key Text

“For yet a little while, and He who is coming will come and will not tarry.” Hebrews 10:37

Study Help: Patriarchs and Prophets, 343–358

Introduction

“The solemn scenes of the judgment, the great day of atonement, should be kept before the people and urged upon their consciences with earnestness and power.” Testimonies, Vol. 5, 421

Sunday

1 THE DAY OF ATONEMENT IN TYPES AND SYMBOLS

1.a. On the great day of atonement, what procedure symbolized the removal of the confessed sins from the sanctuary and from the people? Leviticus 16:7–10

1.b. What did the high priest do with the blood of the goat? Leviticus 16:15, 16

1.c. After which act was the yearly atonement (reconciliation) for the people and for the sanctuary considered “completed”—after the sacrificial goat had been killed, or after its blood had been applied? Leviticus 16:15–20

Note: “As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded.” The Great Controversy, 421, 422

Monday

2 “WHEN HE HAD MADE AN END …”

2. What does the cleansing of the earthly sanctuary teach about the cleansing of the heavenly? Daniel 8:14; Hebrews 8:3–6

Note: “The cleansing, both in the typical and in the real service, must be accomplished with blood: in the former, with the blood of animals; in the latter, with the blood of Christ.” The Great Controversy, 417, 418

Tuesday

3 THE SCAPEGOAT

3.a. After “he hath made an end of reconciling” the tabernacle and the people, what did the high priest do? Leviticus 16:20–22

Note: “In his character of mediator, he [the high priest] took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people.” The Great Controversy, 420

3.b. By bearing the iniquities of the people from the sanctuary into the court, and by laying both his hands on the head of the live goat, the high priest was in contact with sin. He was defiled. Therefore, what did he have to do? Leviticus 16:24

3.c. For the same reason, what was required of the man who led the goat away? Leviticus 16:26

3.d. Since the scapegoat defiled the person that was in contact with it (Leviticus 16:26), could this goat represent the unblemished Lamb of God who takes away the sin of the world? John 1:29; 1 Peter 1:19. What were the Adventist pioneers able to see?

Note: “It was seen, also, that while the sin offering pointed to Christ as a sacrifice, and the high priest represented Christ as a mediator, the scapegoat typified Satan, the author of sin, upon whom the sins of the truly penitent will finally be placed. When the high priest, by virtue of the blood of the sin offering, removed the sins from the sanctuary, he placed them upon the scapegoat. When Christ, by virtue of His own blood, removes the sins of His people from the heavenly sanctuary at the close of His ministration, He will place them upon Satan, who, in the execution of the judgment, must bear the final penalty.” The Great Controversy, 422

Wednesday

4 THE COMPLETION OF THE ATONEMENT

4.a. How did the final procedures of the atonement reveal the events at the end of the great controversy? Leviticus 16:10, 26

Note: “So in the typical service, the yearly round of ministration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scapegoat.

“Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ’s work for the redemption of men and the purification of the universe from sin will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty.

“Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners.” Patriarchs and Prophets, 358

4.b. After the atonement, what direction will Christ take? Hebrews 9:28; 10:37

Note: “In the typical service, the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, ‘without sin unto salvation’ (Hebrews 9:28), to bless His waiting people with eternal life.” The Great Controversy, 485

4.c. What does Paul mean when he says that, when Christ comes the second time, He will appear “without sin” (Hebrews 9:28)? Hebrews 10:17, 18

Note: “So Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.” Hebrews 9:28

Thursday

5 THE SCAPEGOAT BOUND

5.a. Will a special privilege be extended to those who are not ready to receive Christ at His coming? Matthew 7:22, 23; Luke 13:23–27; Isaiah 55:6. Why will it be too late for those who are not ready? Matthew 25:10–12

5.b. Where will Satan (symbolized by the scapegoat) and his angels be isolated and for how long, before they are destroyed? Isaiah 14:12–20; 24:20–22; Jeremiah 4:20–26; Revelation 20:1–3

Note: “Here is to be the home of Satan with his evil angels for a thousand years. Limited to the earth, he will not have access to other worlds to tempt and annoy those who have never fallen. It is in this sense that he is bound: there are none remaining, upon whom he can exercise his power. He is wholly cut off from the work of deception and ruin which for so many centuries has been his sole delight.” The Great Controversy, 659

Friday

PERSONAL REVIEW QUESTIONS

  1. How were the confessed sins removed from the sanctuary and from the people on the great Day of Atonement?
  2. After which act was the yearly atonement completed?
  3. After the sins were removed from the sanctuary and from the people, how were the sins borne away?
  4. Give one of the reasons why the live goat for Azazel could not represent Christ. Whom did he symbolize?
  5. How can you prove that, when Christ comes again, He will complete the last step in the plan of salvation?

Copyright 2011, Reformation Herald Publishing Association, 5240 Hollins Road, Roanoke, Virginia 24019-5048, U.S.A.

Knowing the Shepherd’s Voice, Part I

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Although there are many, many winds of doctrine by which God’s people are being attacked, if you look at the attacks of our theological opponents, the major attacks tend to focus on two points: (1) the doctrine of the investigative judgment, which, of course, involves a knowledge of the heavenly sanctuary and its services, and (2) the Law of God and, more specifically, the Sabbath.

These attacks have been quite severe, and several books have even been written. In my office, I have a book concerning the doctrines of Seventh-day Adventists that is written by a former Seventh-day Adventist. He accuses Seventh-day Adventists of being a cult. If you look through his book, you will see that the main thrust of his argument is an attack against the doctrine of the investigative judgment. This attack has been so severe that so-called Seventh-day Adventist theologians say that they cannot find this doctrine in the Bible.

I will show you the doctrine of the investigative judgment shortly. It is not difficult to find; it is very plain. Look at Daniel 7. This is one of the few chapters in the Bible that is written in the Aramaic language. That in itself is significant, since this is found in that passage, but that is another subject.

“I was looking until thrones were set up [the translation ‘cast down’ is incorrect; it should be ‘set up’ or ‘placed’], and the Ancient of Days did sit; whose robe was as white as snow, and the hair of His head was like pure wool. His throne was like flames of fire, its wheels were like burning fire; A river of fire issued and ran down from before Him. Thousand thousands before Him served, and ten thousand times ten thousand stood before Him. The court was set, and the books were opened.” Verses 9, 10.

If you did not have any other text in the whole Bible about the investigative judgment, this would be enough to make it crystal clear in your mind that there is a judgment. This is a judgment in heaven. The description is at the throne of God. He is there, and hundreds and hundreds of millions of angels are present. It says, “The court was set, and the books were opened.” How much plainer can you say it? I do not know any clearer way than this that a prophet could write about the fact that there is a judgment in which the cases of men will be investigated.

Incidentally, from a study of Daniel 7:25 and 26, where the court is spoken of again in verse 26, you can figure out about when the judgment would begin. You can figure out that it was to begin shortly after 1798.

Another passage that refers to a judgment is Revelation 14:6, 7: “And I saw another angel flying in the midst of heaven, having the everlasting gospel to proclaim to those who dwell upon the earth—every nation, and tribe, and language, and people—saying with a great voice, ‘Fear God and give glory to Him, because the hour of His judgment has come; and worship the One who made the heaven and the earth and the sea and the fountains of waters.” The last part of verse 7 is a direct quotation from the fourth commandment, which is significant. It is an invitation to worship the Creator.

Notice a few things about the context in these verses. This is not after Jesus comes; this is during the time when the gospel is still being preached. Probation has not yet closed; men and women still have an opportunity to change sides in the great controversy and choose on whose side they want to be, but the judgment is already here. This chapter shows very clearly that the judgment of God occurs while the gospel is still being preached on the earth. We know from Daniel 7 that that would be some little time after 1798.

The apostle Paul taught that the judgment would be in the future. In the Book of Acts 17:31, he said to the Athenians, “God has appointed a day in which He will [that is future] judge the world.” When he talked to Felix about the judgment, he made it very clear that the judgment was to come. (Acts 24:25.) It was in the future.

But the message in Revelation 14 says, “The hour of God’s judgment has come.” Let us think that through for a moment. Can you preach that the “hour of God’s judgment has come” if you do not know when it began? Can you really? If you do not know when it began, how can you know it is not going to be until next week? So, then, you could not say it is here, because it is still future. See, you cannot preach this unless you know when it began. But, Daniel 8 points out to us exactly when the hour of God’s judgment would begin.

In Hebrews 8:5, the apostle Paul makes very clear that what happened in Old Testament times with the Jewish sanctuary and all their services were types, examples of the reality in the heavens. He does this in Hebrews 8:5 and in a number of other verses in Hebrews 8 and 9.

In the old covenant, there were types of everything of importance. The judgment is so important that the message about the judgment is going to be preached to every single person in the world, according to Revelation 14:6, 7. For something that important, do you suppose there was any type of it in the old covenant? Well, of course there was.

In the old covenant, is there a type of the crucifixion of Christ? Oh, yes. There are many types of the crucifixion of Christ. In the old covenant, is there a type of the Second Coming of Christ? Absolutely! Have you ever read in the Old Testament about the year of jubilee, when everybody was set free? (See Leviticus 25:10–13.)

There were types of everything of importance in the plan of salvation in the old covenant, so we would expect to find a type of the judgment in the old covenant. Indeed they did have a type of judgment, and they even called it a judgment. The apostle Paul refers to it as the day of judgment in Hebrews 9. The type of the judgment in the old covenant was called the Day of Atonement or the cleansing of the sanctuary. You can review that in Leviticus 16 or Leviticus 23. Incidentally, failure to observe the Day of Atonement was such a serious offense that an individual would be cut off from being part of the children of Israel. (Leviticus 23:29.)

When we talk today about the day of judgment, we are talking about the time of the day of final atonement. The apostle Paul speaks of the day of final atonement: “Therefore it was necessary that the examples of the things in the heavens should be cleansed by these [that is, by these animal sacrifices], but the heavenly things themselves with better sacrifices than these.”

Notice that he is talking about the heavenly sanctuary. Look at the context. He says that the heavenly sanctuary has to be cleansed by better sacrifices: “For not into the holy places made with hands [that is, the earthly sanctuary] Christ has gone, which are figures of the true ones [that is, the sanctuary in heaven] but into heaven itself, now to appear before the face of God in our behalf. Neither that often times He should offer Himself, just as the high priest entered into every year [that was in the Day of Atonement] with the blood of others. Because then He would often times have suffered since the foundation of the world; but now, once in the end of the ages, unto the putting away of sin, through the sacrifice of Himself, He has appeared.” Hebrews 9:24–26. If you look at the context exactly, Paul is talking about the Day of Atonement in the heavenly sanctuary, and he says that it will occur at the end of the ages.

We know from studying Daniel 8 and 9 that Daniel 9 explains how to compute Daniel 8. It shows us when the 2300 days begin. It shows that 490 days of the 2300 days were cut off on the Jews, leaving 1810 days. The 70 weeks, or the 490 days, concluded in a.d. 34. So, if you add 1810 to that, you come to 1844, and in 1844, this world entered the most serious, solemn period of earth’s history—that time when the final eternal destiny of every person who has ever lived on this planet is being decided.

You will not be saved when Jesus comes again, friend. You will either be saved already, or you will be lost, because it says in Revelation 22:11, 12 that His reward will be with Him, “to give to every man according as his works shall be.” The rewards will already have been determined when Jesus comes again.

The judgment began in 1844, and we have no hesitancy, no embarrassment, no shyness about telling the world that. The most important thing the world needs to know is that we are in the day of judgment now, and when this day of judgment is finished, we will not have any other opportunity to be saved; it will be over. That is not cultic doctrine; that is right out of the Scriptures. It is right out of God’s book, word for word.

Three Phases

The judgment has three phases. Many of our Protestant friends get confused, because they do not understand that the judgment has three phases. Peter says that the judgment begins with the house of God. (I Peter 4:17.) That is where it begins, but that is not where it ends. We are in the beginning phase now.

Judgment begins with the house of God, but when it finishes with the house of God, then it proceeds for another thousand years. Revelation 20:4 talks about the second phase of the judgment. There we learn that the judgment is committed to the saints.

Paul said the same thing to the Corinthians. “Do you not know?” he asked them. He was telling them that they should not be going to worldly courts to sue each other; then he said, “Do you not know that the saints are going to judge the world?” I Corinthians 6:2. The saints will even judge the devil’s angels! (Verse 3.) In his instruction, Paul continued: “If you are going to judge the world and the devil’s angels, do you think you could pass judgment and figure things out down here among yourselves, without having to go to the Gentiles to find out? You are supposed to be judging them during the millennium; they are not going to be judging you.” (Verses 4–9.)

The judgment committed to the saints for a thousand years is going to be a lot of work. God wants the saved to know that He has made no mistake, and if there is any question about any person known in this world but who is not in heaven, the books of record will be completely opened. The saved will be able to review everything about the life of anyone not in heaven. There will be no question about the judgment that God has passed. But that is just the second phase of the judgment.

Execution of Judgment

The third phase of the judgment is described in Revelation 20:11–15. It is called a judgment, and it says that everyone is “judged according to their works.” It is like a judgment here in this world. In the judgment in this world, you go to a court and there is an investigation. The lawyers argue, trying to put the weight of evidence on one side or the other. That is an investigation, and after the investigation, the judge passes sentence. That is the second phase of the judgment that takes place during the millennium. The righteous will see the sentences that are passed out to the wicked, and they will give their approval before the end of the millennium.

After the sentencing, what happens? After the sentencing there is an execution of the judgment. Whatever the sentence is, it is carried out, and the sentence given in this judgment is going to be carried out in the third phase of the judgment.

If you are not saved, you will bear the price of your own sins, which is eternal death. Not only that, any suffering that you have brought upon other people in this world will come right back upon you twofold. That is what the Bible says in both the Old and New Testaments. Double! [Isaiah 61:7; Jeremiah 16:18; 17:18; Revelation 18:6.] There are people who will burn for a long time, but after they and Satan’s angels are all burnt up, the devil will burn for a much longer time.

The judgment is a witness to the whole universe of the love of God, because God is looking down on this world with all the suffering, the pain, and the death, and He says, “Do you see this terrible situation? I cannot allow this to continue.”

This is what the judgment is about. We do not have to be ashamed or timid or shy about announcing to the world that we are in the day of judgment, that we are approaching the end of the judgment, and if they want to be saved, they had better get ready. They had better surrender their hearts and lives to the Lord now, because we are in the most solemn period of earth’s history.

Judgment in the Bible

There are many texts about the judgment in the Bible. Let us look at another that is so clear, you cannot miss the judgment in it if you think it through. “The one who overcomes [or conquers] shall be clothed in white garment, and I will not blot out his name out of the book of life; and I will confess his name before My Father and before His angels.” Revelation 3:5.

This is a really solemn text. It has a positive message, and it has a negative message. The positive message is, if you overcome. A Christian has to overcome the flesh, the world, and the devil. If you overcome, then the message for you is positive. Jesus says, “Your name will be retained in the book of life.” Revelation 20:15 tells how important that is: “Anyone whose name is not in the book of life is cast into the lake of fire.” How very important, then, to have your name in the book of life.

Jesus says, “If you overcome, I will not blot out your name from the book of life.” Think this through; flip it around, and tell me what that text means. If you do not overcome, what does Revelation 3:5 tell you? Your name is going to be blotted out of the book of life. That is what the judgment is all about. Is your name going to be retained, or is your name going to be blotted out?

Standard is Law of God

James 2 shows us that the standard in the judgment is the Law of God. “For whosoever shall keep the whole law, but stumble in one, has become guilty [or liable] for all. For the One who said, ‘Do not commit adultery,’ said also, ‘Do not murder.’ And if you do not commit adultery, but you do murder, you have become a transgressor of the law. Like this speak and like this do, as through the law of liberty about to be judged.” James 2:10–12.

This is a hard-hitting text. Think this text through for just a moment. What is the standard of the judgment, according to James 2:10–12? It is the law that says, “You shall not commit adultery, and you should not murder.” This law is the Ten Commandments. This passage tells us that if you keep all the law, but you stumble in one, you are guilty as though you kept none of the law.

Incidentally, this was written many decades after Jesus died on the cross. Many decades after Jesus died on the cross, James says that this law is still the standard of the judgment.

Two Distinct Laws

The theological opponents who are attacking God’s people with many spurious winds of doctrine put the ceremonial law and the moral law together as one law. They recognize no difference between the ceremonial law and the moral law. The first thing that happens if this is done is that people think, “Maybe we need to keep the feast days, and maybe we need to do this, and this, and this.” There are some people so deluded that they are even looking for a red heifer to offer sacrifice.

After convincing someone that there is no difference between the ceremonial law and the moral law, that there is just one combined law, these theological opponents go to Ephesians 2 and to Colossians 2. There they read about the law being nailed to the cross and the law being done away with, and they draw the conclusion that the law no longer applies.

People are deceived, because they do not understand that there is a difference, in both the Old Testament and the New Testament, between the ceremonial law and the moral law. It is distinctly pointed out in both the Old and New Testaments that they are completely different from one another. It is pointed out in the New Testament that one is unchangeable and that the other was temporary. You need to know the difference.

Old Testament Distinctions

A very sharp distinction is given in the Old Testament between the two different laws. The Ten Commandments were spoken to the people by God’s own voice. There is nothing more clear than that in the Old Testament. (Read Deuteronomy 5 or Exodus 20.) But God spoke the ceremonial law to Moses, and he then spoke it to the people. That is a very sharp distinction. One was so important that God Himself spoke it, and the other He said to Moses to tell the people.

Other distinctions are given in Exodus 40 and Deuteronomy 4, 5, 9, 10, and 31.

The Ten Commandments were written by God’s own finger. This is very important to understand, because never, at any place in the Bible, are the Ten Commandments referred to as the handwriting of anybody or any thing. They were not written by any human hand, but by the finger of God. The Bible never says by the hand of God; it says by the finger of God. That is very important.

Another distinction is that the Ten Commandments were written by the finger of God in stone. Even today, what do we intend to do when we write something in stone?

A walk through a cemetery provides the opportunity to see much writing in stone. There are some things that do not change—a person’s name, the date of a person’s birth, and the date of his or her death does not change, so those are written in stone. Even when human beings write something in stone, it indicates that they do not intend for anybody to change it. God wrote the Ten Commandments in stone. Is that significant?

On the other hand, Moses hand wrote the ceremonial law, probably on parchment or leather. Clay tablets were also used during that time. None of these—parchment, leather, or clay—tablets are durable.

Storage of the laws is very clearly pointed out in the Book of Deuteronomy, especially in chapters 5, 9, 10, and 31. The Ten Commandments were placed inside the Ark. Deuteronomy 31 states very clearly in the Hebrew text that the law of Moses was placed in the side of the Ark; it was not placed inside with the Ten Commandments.

Now, these are four very clear and very sharp distinctions between the ceremonial law and the moral law as given in the Old Testament, if that is all you have. But in the New Testament, the distinction is made even more clearly.

Two Moral Principles

When asked what was the great commandment, Jesus said, “The first commandment is, you shall love the Lord your God with all your heart, soul, and mind; and the second is like to it, you shall love your neighbor as yourself.” Matthew 22:37–39.

These are the two moral principles. The first one is the moral principle upon which the first four commandments are based; the second one is the moral principle upon which the last six commandments are based.

Just think it through; it is easy. If you love your neighbor as yourself, you will not run away with his wife; you will not steal from him; you will not lie to him; you will not kill him. You would not covet something that he has, if you love him like you do yourself. If you love your neighbor as yourself, you surely would not do anything to dishonor your parents. If you love your neighbor as yourself, you will fulfill the last six commandments. Paul says, “Love does not do any ill to his neighbor; therefore, love is the fulfilling of the law.” Romans 13:10.

Cannot Change Moral Law

In Mark 12:28–34, the conversation between a lawyer and Jesus is recorded where Jesus pointed out the same principles to him. The lawyer realized that they were infinitely more important than all the ceremonies and sacrifices, and he replied to the Lord, “You spoke well, Teacher. Those two principles are worth more than all burnt offerings and sacrifices, than the whole ceremonial system.” When Jesus heard that he answered with understanding, He said to him, “You are not far from the kingdom of God.”

See, the New Testament, if studied carefully, points out the distinction between the moral law and the ceremonial law even more clearly than the Old Testament does. The apostle Paul was talking about that very thing in 1 Corinthians 7:19 when he said, “Circumcision is nothing and uncircumcision is nothing . …” Circumcision was the symbol of the old covenant and the whole sanctuary system; it was part of the ceremonial law. Paul continued with a very big “but”—“but the keeping of the commandments of God, that is everything.”

Paul points out the distinction between these two laws over and over again in the books of Galatians, Colossians, Ephesians, and Hebrews. Repeatedly he very clearly points out in the New Testament the distinction between the ceremonial law and the moral law. It emphasizes that the moral law cannot be changed.

Jesus said, in Luke 16:17, “It is easier for heaven and earth to pass away, than for one keraia of the law to fail.” Now, do you know what a keraia is? A keraia is not a whole letter. It is just a little hook in a Hebrew letter; it is just a small part of a letter. Think through what Jesus, the Majesty of heaven, the Creator of the heavens and the earth, is telling us. God can destroy the universe He has made, but Jesus said, “It is easier for heaven and earth to pass away, than for one part of a letter of the law to fail.” In other words, the God of heaven is saying to us, “I would destroy heaven and earth before I would destroy one part of one letter of My law.” It cannot be stated any more strongly than that.

To be continued …

[Bible texts quoted are literal translation.]

Pastor John Grosboll is Director of Steps to Life and pastors the Prairie Meadows Church in Wichita, Kansas. He may be contacted by e-mail at: historic@stepstolife.org, or by telephone at: 316-788-5559.