The Pre-Advent Judgment

Since 1844, Adventist teaching on Christ's high priestly ministry in the Most Holy Apartment of the heavenly sanctuary has centered upon the doctrine of a pre-Advent judgment.

Until October 22, 1844, early Adventists believed that the sanctuary was the earth, which Jesus Christ would cleanse by fire at His second advent on that date. The morning after the great Disappointment, Hiram Edson claimed to have received new insight and correction regarding the cleansing of the sanctuary. His message? The sanctuary referred to in Daniel 8:14 is in heaven. Its "cleansing" involves what has come to be known as the "investigative judgment" of the saints, beginning October 22, 1844, and terminating at the close of probation. This appeal by the early pioneers to the heavenly sanctuary was to determine the entire doctrine of the antitypical day of atonement and the pre-Advent judgment.

Leviticus 16:30 was cited in support of this teaching: "For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord." This cleansing was identified with Daniel 8:14, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Thus the pioneers firmly believed that the word cleansed in both texts referred to the same event. This interpretation has been challenged recently. Briefly stated, it is now pointed out that:

1. The words translated "cleansed" in both Leviticus 16 and Daniel 8 are not the same Hebrew word. In Leviticus 16 the Hebrew word is taher, the common word for cleansing. In Daniel 8:14 the word used is tsadaq, meaning to justify or restore. This latter Hebrew verb occurs forty-one times in the Old Testament, but is translated "cleansed" only once—in Daniel 8:14. In most cases it is translated "justify." There fore it is argued that the two words do not mean the same thing, and in any case, it is undesirable to build an interpretation or doctrine on a single word.

2. The contexts in both chapters deal with two completely different situations. In Leviticus 16 the sanctuary issue is between God and His people Israel; but in Daniel 8 the sanctuary issue is between God and the apostate horn, the antichrist.

How, then, can we reconcile what appears to be two opposing positions or interpretations?

The solution to much of the present discussion of this topic, it seems to me, is to recognize the true scope of the pre-Advent judgment. Consistency both to our historic position and to the Biblical context requires that we recognize a dual aspect to Christ's high-priestly ministry in the heavenly sanctuary—a judgment both of the people of God and of the antichrist. When our perspective is thus widened, these two aspects need not be viewed as contradictory but as complementary. What valid reason is there to limit the concern of this pre-Advent judgment only to the saints? This judgment is a divine process in which both God and His people, as well as their enemies, are included.

Judgment in Daniel

Let us consider the great prophecies in the books of Daniel and the Revelation that bear on the subject of the pre-Advent judgment. They are like so many windows through which we are able to view all the issues and parties involved in salvation history, both in redemption and judgment. Many of the great prophecies cover much of the same ground, not as exact reproductions covering the same events, but as recapitulations with additional features. Almost invariably the historical sequence of world empires, nations, and religious powers as given in these prophecies follows the same stretch of salvation history: Babylon, Medo-Persia, Greece, Rome, ten horns, apostate horn, the judgment.

Two chapters crucial for our study are Daniel 7 and 8. Chapter 7 is structured in three parts: (1) the vision is given and recorded as Daniel saw it (verses 1-14); (2) Daniel desires to know the meaning of the vision, and the angel responds with a partial interpretation (verses 15-22); (3) the angel returns and interprets other features of the vision, including the terrible fourth beast and the all-powerful, apostate "little horn" (verses 23-27). Each section is climaxed with a court scene in the heavenly sanctuary, an event that follows the natural sequence of the world powers and the "little horn."

The first is found in verses 9 and 10; "'As I looked, thrones were set in the place, and the Ancient of Days took his seat. . . . Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened'" (N.I.V.).*

The court scene of the second section occurs in verses 21, 22: "'As I watched, this horn was waging war against the saints and defeating them, until the Ancient of Days came and pronounced judgment in favor of the saints of the Most High, and the time came when they possessed the kingdom"' (N.I.V.).

And the third reads: "'"He will speak against the Most High and oppress his saints and try to change the set times and the laws. The saints will be handed over to him for a time, times and half a time. But the court will sit, and his power will be taken away and completely destroyed forever. Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High"'" (verses 25-27, N.I.V.).

The second and third court scenes recapitulate what has been given in the first, with additional features in the interpretation of the vision. The third gives the time (following "' "the time, times and a half,'"" or shortly after 1798) when this pre-Advent judgment is to begin. The day of judgment referred to three times in , Daniel 7 is the assembling of the high court of heaven at a definite point of time and space.

The throne of judgment is not occupied until the Ancient of days comes and takes his seat following the " ' "time, times and a half.'"" In the vision Daniel sees the Ancient of days take His place on the throne. According to verses 9 and 10, " 'thrones'" are placed, or set up. The " 'thrones'" are in the plural, suggestive of a celestial jury. The importance of this judgment would not be as vital if God sat by Himself. The parallel view in the Apocalypse pictures the Father seated on the throne, and "surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads" (Rev. 4:4, N.I.V.).

The thrones are now occupied at a specific time, the time when the judgment is to begin and the books are opened. No single book would have sufficed. " 'Thou sands upon thousands attended him; ten thousand times ten thousand stood before him'" (Dan. 7:10). Why is the whole angelic host present? They are not on trial before God. Why is their presence so important? They are present to give approval to this judgment that decides the destiny of all men. They are also Christ's attendants when dominion is taken away from the apostate horn power and given to Him.

Obviously this is a judgment of great magnitude, one of the great events in salvation history. There is an important issue involved: Is there any change in the high priestly ministry of Christ that takes place in the heavenly sanctuary when this court is seated and the books are opened shortly following the period of the 1260 years and prior to the return of Christ? Three times in this chapter this heavenly assize is said to stand in historical sequence following the "little horn." The Scripture does not say how long this pre-Advent judgment will last, but we have every reason to believe that it is part of the same sequence that quickly follows the long period of the persecution of the saints in 1798.

The basic question is this: At this time, following the long period of the persecu tion of the saints and the dominion of the "little horn," is there a change in Christ's high priestly ministry, an entirely new divine action, that has not occurred previously in the heavenly sanctuary?

Scope of the pre-Advent Judgment

Who are the parties involved in this heavenly assize? What is its scope? Who are included, and who are to appear before this judgment seat?

We have usually taught that its scope is defined by the words "the investigative judgment" and is limited to the saints. I suggest that we have so emphasized this one eschatological aspect that we have failed to see a wider scope. For the most part, we have based our interpretation on an appeal to the typical Day of Atonement in Leviticus 16. It appears to me that, conditioned by the historical context of their own time, the early Adventist pioneers saw only this limited view. The trauma of their disappointment in 1844 must have been severe—Christ had failed to come as they had expected and predicted, and they were cast out of the established churches. Is it inconceivable that their main concern was their standing with God following such a misinterpretation of Scripture? Thus, when they made their appeal to the sanctuary in heaven, where Christ sat on the right hand of the Father, their chief concern was their own standing before the judgment seat of God, and for them the scope of the judgment was limited to the saints. But now, when we carefully examine chapters 7 and 8 of Daniel, the judgment is seen to have a wider scope.

First the pre-Advent judgment is in favor of the saints. " 'As I watched, this horn was waging war against the saints and defeating them, until the Ancient of Days came and pronounced judgment in favor of the saints of the Most High, and the time came when they possessed the kingdom'" (verses 21, 22, N.I.V.).

This translation is slightly different from the King James Version, which reads: "judgment was given to the saints of the most High." Brown, Driver, and Briggs render this phrase: "Judgment was given in favor of."

For 1260 years the saints had been persecuted, condemned, and slain under the dominion of the apostate power of the "little horn," which claimed to stand in the place of God, with the right to forgive sins and to decide cases for weal or for woe. The judgment of the church on earth had gone against them all these years. At last the record is to be put straight. The pre-Advent judgment will reverse the judgment against them by the antichrist and his earthly agents. This judgment rendered by the heavenly tribunal cannot be called into question. It is the only true court of appeal; God's judgment in and from the heavenly sanctuary will reveal who the true saints are.

Once that judgment has been completed, the text declares: " 'The time came when they possessed the kingdom'" (verse 22, N.I.V.). And when do the saints possess the kingdom?

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. . . . Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. 25:31-34).

It is quite plain from these scriptures that the heavenly assize set forth in Daniel takes place prior to the return of Christ, since the saints possess the kingdom as a result of it.

Second, this pre-Advent judgment is against the apostate power that persecuted the saints, that cast down the truth to the ground, that spoke great words against the Most High, and that trod down His sanctuary. By the very nature of the case, a judgment in favor of the saints involves a judgment against the enemies of God and His people.

"' "He will speak against the Most High and oppress his saints and try to change the set times and the laws. The saints will be handed over to him for a time, times and half a time. But the court will sit, and his power will be taken away and completely destroyed forever. Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High" '" (Dan. 7:25-27, N.I.V.).

God does more for the saints in this judgment than merely pronounce a verdict in their favor. In light of the antichrist's longstanding efforts to counterfeit the ministration of Christ in the heavenly sanctuary and to persecute the saints, God proceeds to vindicate His people with the purpose of giving them the kingdom. The apostle John, in the vision of the seven seals, complements what Daniel has said: "When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, 'How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?'" (Rev. 6:9, 10, N.I.V.).

At no other time is revealed to men the extent to which God is involved from His sanctuary in a judgment that encompasses all men. The important question is this: Is God directly and personally involved in the final movements of this world's history? If we answer affirmatively, then the period of the pre-Advent judgment is part of His involvement and is climaxed by the return of Christ.

Judgment not instantaneous

Objection may be raised against having such an extended period of time for judgment from the standpoint of God's omniscience and omnipotence. Of course, God does not need 140 years or more to determine who the true saints are, as if that is all there is to the pre-Advent judgment! He has known that all along. The judgment in and from the heavenly sanctuary is not a private affair between God and the remnant church. It also has its counterpart on earth in judgments that are poured out upon the wicked as depicted in the seals, the trumpets, and the plagues of the Apocalypse. It is a judgment that provides the angelic host and all of God's creatures throughout the universe with a revelation of His justice. Although we may be loath to accept an extended time for God to judge the world and vindicate the saints, the prophecies of Daniel and the Revelation present it this way, both for the righteous and the wicked. Judgment is not something done by God in isolation or in an instant.

The full meaning and scope of all that is taking place in the heavenly sanctuary prior to Christ's return, particularly as it is pictured in both Daniel and Revelation, can stagger the mind. It would be foolish to claim that this church knows everything about the final phase of Christ's ministry in the heavenly sanctuary. Nevertheless, we have believed all along, based on these great prophecies, that in this work of redemption and judgment prior to His return, we, as God's people, are deeply involved.

The pre-Advent judgment results in universal dominion being given to the Son of God. " 'In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed'" (Dan. 7:13, 14, N.I.V.).

Jesus comes to the Father before this huge assembly in heaven, not to the earth. In this pre-Advent judgment He is given "dominion." The Hebrew word, sholtan, indicates the right to rule—not territory, but people. The Father presides in this judgment before the angelic host; it is revealed that Christ has so many subjects that "all people, nations, and languages, should serve him." In this judgment Christ stands up to claim them all, for He has every right to do so. His reign and His kingdom cannot be considered accomplished and victorious until His claim for all His followers is acknowledged before the angelic host and the universe. For 1260 years the issue has been either the dominion of the antichrist, who has claimed to stand in the place of God, or the dominion of Christ Jesus the Lord, who judges from His throne in the sanctuary.

On earth the commission to proclaim to the world this judgment-hour message has been given to His church. This message aims to change the course of events on the earth. The more we understand the nature, the time, and the scope of this pre-Advent judgment, the more we under stand God's purpose for the world and for us even to the consummation of all things.

Cleansing the sanctuary

"Out of one of them came forth a little horn. . . . Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of the sanctuary was cast down. . . . Then I heard one saint speaking, and another saint unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, ... to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed" (chap. 8:9-14). " Then shall the sanctuary be restored to its rightful state' " (R.S.V.).f " Then shall the wrongs of the sanctuary be righted'" (Goodspeed).^: "Then the Holy Place shall emerge victorious'" (N.E.B.).§

The eighth chapter of Daniel is largely a recapitulation of Daniel 7 and the climax to it. There is almost the same sequence of earthly powers, not contemporaneous, but successive and diverse one from the other. Again we are confronted with this "little horn" that is more powerful than the nations from which it arises.

The difference in the "horn" of Daniel 7 and the "horn" in Daniel 8 is more conjecture than real. The one in Daniel 8 includes both pagan and papal Rome, since its power and reign extended almost until the end of the 2300 years. Both are united in their opposition to God, their apostasy, and their persecution of the saints. The 1260 years are located within the 2300 years, both closing within a few years of each other. Action from the heavenly sanctuary takes place in both cases, justifying, restoring, cleansing.

The long persecution of the people of God by the apostate horn appears to be one of the causes requiring this pre-Advent judgment. The action of the persecuting power makes God appear that He has forgotten to be just. The saints on earth have been mocked, condemned, and slaughtered. Nothing can clear and vindicate them except a divine judgment from God, approved by the angelic host—a judgment from God in their favor. In the cleansing, restoring, righting, and emerging victorious of the heavenly sanctuary, there is a strong element of vindication of both God and His people.

It is important for all to discover whether God's justice and righteousness will prevail in the face of an earthly verdict that has gone against the true saints of God. The angelic hosts praise and admire God's judgment from the sanctuary in heaven, for it is the only one that is just, and therefore is the only one that counts. The saints require this kind of judgment from God. The additional feature here is that the heavenly sanctuary and its ministry of judgment emerge victorious.

After the judgment on earth has gone against the saints, it is necessary that the justice of God from the sanctuary become clearly manifest to all God's creatures and abide forever. This judgment has the design of justifying, cleansing, and restoring the sanctuary, as well as God and His people, for it finally settles all the issues in the great controversy.

Unless God's character is made clear to all the universe, including the angelic host and the redeemed, there can be no triumph of the sovereign rule of God from his sanctuary. The Hebrew word tsadaq, translated "cleansed," "justified," "restored," means a right understanding and vindication of God and His people by means of a righteous judgment.

The ministry of Christ our High Priest in the heavenly sanctuary is the message that God confronts man with both redemption and judgment, in order that he might stand redeemed and finally justified before the throne of God. The pre-Advent judgment is grounded in God's justice. Here God actively pursues the right in passionate concern for His people and for His righteousness' sake.

Judgment as revelation

Furthermore, God's elect stand over against the rest of humanity. The pre- Advent judgment is a revelation from the sanctuary respecting the destiny of the saints. This judgment has a firm foundation. The faith of the saints has been severely tried by the injustice of their enemies. It appears that justice and righteousness have been suppressed.

The pre-Advent judgment is not a scheme of retribution because God has doubts about His people. It is a true revelation of their standing before God as they are found to be in Christ. No judgment from His sanctuary can put the saints in jeopardy. The grounding of their lives in Christ signifies that they have nothing to fear. To live and die in Christ is to view the judgment with praise, gratitude, and certainty of salvation. Thus the pre-Advent judgment reveals to God's people the coming of better days, based on their vindication before the angelic host and all of God's creatures around the universe. The throne of judgment will emerge, and the truth about His children will be made known.

So remarkable and trustworthy are the contents of the heavenly records, which speak of divine judgment in their favor and against their enemies, that the final triumph of the saints and their reception of the kingdom when Christ comes is already guaranteed.

So the prophet Daniel speaks of the judgment following the 1260 years, not on earth when Christ comes, but a heavenly assize in the sanctuary when God reveals for the first time what He has known all along: who are the saved and who are the lost.

Such a judgment comes into prominence between the end of the prophetic time periods and the return of Christ. God gives Himself time to work out and complete His purposes in both redemption and judgment. Here we have the last full evidence of divine grace, mercy, and urgency for men's salvation. It is a time of crisis; a time when men are called to account. It is a time when wickedness will prevail on the earth to an incomparable extent. God is now doing this incredible thing for His people the world over and in every church, patiently waiting for their repentance and complete surrender.

The finished work at the cross cannot mean anything unless there is continued action in and from the heavenly sanctuary in terms of redemption and judgment. The saving work of God prior to Christ's return must inevitably appear in the form of judgment, since the decisive judgments for all men still remain to be effected. The atonement is the fulfillment of the purpose of God in dealing with the sin problem. The ministry of Christ our High Priest in the heavenly sanctuary is the sequel to that atonement made at Calvary. The true understanding of the sanctuary truth and priestly ministry is that it is utterly impossible for any man to save himself. This divine action both on the cross and in the heavenly sanctuary is an essential part of the salvation history, whereby Christ at His ascension began to function in a new way in the work of human redemption and judgment. This saving work of our Lord continues doing for us and in us that which we could not do for ourselves.

God must direct us from His sanctuary if final victory is to be achieved. God has brought the world to the hour of judgment prior to His return, a judgment that speaks to all the world and decides the fate of all men. The high priestly ministry of our Lord is grounded in time. It seems to me that the historical sequences indicated in these time prophecies of the books of Daniel and the Revelation are inevitable by the fact that judgment follows the persecution of the saints during the period of the 1260 years. Here God and His people are part of the divine vindication that leads to the return of Christ.

There is no reason to insist that the pre-Advent judgment is concerned only with the saints. We must include all those powers and parties that Scripture involves in it. We must keep in mind that the judgment affecting the saints is part of a larger whole. The voice from the sanctuary brings the conviction: "God be merciful to me a sinner." The cry is prophetic of a divine judgment. Christ, our High Priest, ministers in all that needs to be done to save us to the utmost, to judge us, and to vindicate us.

Since His ascension to the right hand of the Father, Christ has not left us with a blank space in time and history. The prophecies of Daniel and Revelation were given with all God's knowledge of Israel's failure. God did not suddenly find it necessary to change His plans or to reinterpret the prophecies. There are no delays with God, only with men.