The Hour of God's Judgment Is Come *

1. Importance of the Heavenly Sanctuary

* Our readers will appreciate this broad view of the sub­ject of the judgment hour in the light of the sanctuary service. This will answer some questions arising from the book The Truth About Seventh-day Adventism by Walter R. Martin.—Editors.

WHEN Scripture portrays either in fact or in symbol the progress of the great con­troversy between Christ and Satan, between the genuine and the counterfeit, the heav­enly sanctuary and Christ's ministration therein occupy a central place. As the controversy draws to its climax, the sanctuary and its ministra­tion hold the spotlight. In Satan's endeavor to overthrow God, the point of attack is upon God's sanctuary and His throne.

As one studies the controversy between good and evil forces in the eighth chapter of Daniel, two things relative to the sanc­tuary and its ministration are indicated.

First, up until the close of the 2300-year prophecy, 1844, men's understanding of Christ's priestly ministration in the heav­enly sanctuary had been seriously impaired in its effectiveness on the earth at the hands of Satan's counterfeit priestly system. De­scribing the nefarious work of the little horn against the sanctuary of God, the Scripture declares, "by him the daily sacri­fice was taken away, and the place of his sanctuary was cast down" (verse 11).

Second, the Scripture further declares that this will not always be so. So compel­ling is the work of this counterfeit system that the all-important question is asked, "How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" (verse 13). There will come a change at the close of the 2300-year period, in 1844, declares the Scripture. "Then shall the sanctuary be cleansed" (margin, "justified"). "Then shall the sanctuary be restored to its right­ful state" (R.S.V.).

At that time, then, things will come to pass that will restore the ministration of Christ in the heavenly sanctuary to its right­ful place as God brings the great contro­versy to a victorious climax.

Since Scripture is so specific and final in its declaration, it is important that we grasp the significance of the work of the heavenly sanctuary in the closing work of God. Daniel pictures the work of restora­tion of the heavenly sanctuary as an essen­tial part of God's closing work of redemp­tion and judgment.

The obvious conclusion to be drawn from Daniel 8:11-14 is that beginning in 1844 something of supreme importance is to take place relative to the work of Christ in the heavenly sanctuary; that now in the time of the end, this sanctuary ministration is to play a leading part in bringing about the consummation of all things. When the spotlight of prophecy focuses attention upon the heavenly sanctuary in connection with this great time prophecy, are we now to dismiss the whole thing by declaring that nothing new is happening, and take for granted that things continue simply as they were since Christ ascended? Should not our attention be drawn to the sanc­tuary in heaven, where, we believe, God has now some significant revelation to give to us? Since God in prophecy has indicated the significance of the heavenly sanctuary, we must follow Christ's ministry there.

Should not this very prophecy and the sanctuary emphasis lead us at once to con­sider all that is revealed about the sanc­tuary? There is very little said in this chap­ter in Daniel as to the meaning and nature of this "cleansing," this "justification," this "restoring." All the passage says is that at a certain time in God's great calendar of celestial events the heavenly sanctuary will come into focus in a way that should arrest the attention of all. We are thus invited to bring into focus everything we find in the Scripture on the sanctuary, especially as it pertains to the closing work of God in heaven and on the earth.

The Word of God speaks of only two sanctuaries: one on earth and the other in heaven; one in type and the other the antitype. They both teach that the central truth and activity of the sanctuary is that of the mediatorial ministration of our great High Priest; that this ministration is twofold, spoken of as the "daily" and the "yearly," or day of atonement.

Other prophecies also focus attention upon the heavenly sanctuary, showing that the ministration of Christ holds the key to the consummation of the great controversy, how it is to be brought about, and what the outcome will be. That the sanctuary and Christ's ministration should hold the spot­light is at once obvious; for here we see the work of atonement, redemption, judgment; in a word, here is the answer to the whole sin problem, and how that problem is to be resolved. Can there be any greater issue for men and women to understand than this? Can we concentrate our attention upon anything greater than that which resolves the terrible problem of sin that has gripped this world for almost six thousand years and threatened the very security of the uni­verse? If there is one question men want answered, it is the sin problem. Solve this and everything is solved. It is no wonder that other prophecies in the books of Dan­iel and the Revelation center in the activ­ity of God from His throne in the heavenly sanctuary.

The prophecy of Daniel 7 gives a sweep of world kingdoms and events down to the end of time. What is the divine answer to the dominion of world powers and the little horn? Where is the solution to be found? At once the prophecy takes us into the heavenly sanctuary, to the throne of God. There it is in the work of judgment at the throne that the issue is decided and God is triumphant over His enemies.

Daniel 11 and 12 show the rise and fall of worldly kingdoms, the consequent rise and power of the papacy in its attack upon the truth of God revealed in the sanctuary, upon God Himself, even to the time of the end. What is the divine answer to this? It is the standing up of Michael in the heavenly sanctuary for the deliverance of God's people following the declaration that "at that time thy people shall be delivered, every one that shall be found written in the book" (chapter 12:1).

In Revelation 4-7 we are taken imme­diately into the throne room of the heav­enly sanctuary. The prophet John beholds the same judgment scene that Daniel saw in chapter 7, the setting up of the great heavenly assize in the heavenly sanctuary, the opening of the books of judgment that is so decisive for the destiny of the saints of God. It is here only that we see that in the sealing of the true saints it is God alone who knows and decides cases. No­where else can this be done, either by the Roman Catholic Church or any other church.

Before the angels are commissioned to sound the seven trumpets, and before the trumpets can sound, John is shown an an­gel inside the heavenly sanctuary, who fills the golden censer with fire and casts it unto the earth (Revelation 8). It is the action in heaven that determines the ac­tion on the earth.

The sounding of the seventh trumpet (Rev. 11:15-19) ushers in the rule of Christ. But dominion and glory are de­clared first in the heavenly sanctuary, as in Daniel 7:13, 14, Christ receives this do­minion here before it is realized upon the earth. "The kingdoms of this world are be­come the kingdoms of our Lord. . . . And the four and twenty elders, which sat be­fore God on their seats {thrones] fell upon their faces, and worshipped God, saying, We give thee thanks, O Lord God Al­mighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. . . . And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament" (chapter 11:15-19). We ex­claim with the psalmist, "Thy way, O God, is in the sanctuary: who is so great a God as our God?" (Ps. 77:13).

Revelation, chapter 10, is a chapter of superlatives connected with the finishing of the mystery of God on the earth.

Wherein lies the answer to the bitter expe­rience with the little book that so affects the proclamation of the final message to the world? In chapter 11:1, 2, John is com­manded to "rise, and measure the temple [naos, the inner part of the heavenly sanc­tuary] of God, and them that worship therein." Again, it is the sanctuary that holds the key, the understanding of God's work in the sanctuary that holds the secret of what these prophecies mean and the destiny of God's work in the earth.

Revelation 14 graphically portrays the last threefold message to the world, which is to usher in the return of our Lord; the time has come for the harvest of the earth to be reaped. Two harvests are set forth, the harvest of the righteous and of the wicked. How are these determined? From what place does the command go forth and the work of harvest proceed? It is from the sanctuary in heaven that all this action proceeds: "And another angel came out of the temple" (verses 15, 18). The subsequent action that takes place upon the earth is always preceded by the action of God from His throne in the heavenly sanctuary.

Likewise the judgment of God upon the nations in the seven last plagues pictured in Revelation 15 and 16 is directed from God's throne in the heavenly sanctuary (chapters 15:5, 6, 8; 16:1, 5).

Revelation 19 pictures the time for the marriage of the Lamb (Christ) to His bride (the church). Christ is pictured as coming forth to receive His bride; from whence does He come? What is the signal for this glorious event? The declaration is made from the heavenly sanctuary—"his wife hath made herself ready" (verse 7). How is this known? Where can such a truth be discovered? How is this readiness determined? Only from God's throne, which is in the heavenly sanctuary. This marks the focal point in Christ's final ac­tivities at the end of the world. The heav­enly sanctuary has revealed and declared

the readiness of the bride; the Lord arises from His throne and prepares Himself to come for her. He will ride forth to exert His power and dominion; He will bring to pass all His promises and cherished hopes relative to His people.

One does not need to be an expert theo­logian to recognize the remarkable signifi­cance and importance of the heavenly sanctuary in the consummation of the great controversy. If one believes the word of God revealed in the books of Daniel and the Revelation, then the central feature of God's sanctuary and His ministration is obvious. Revelation is the book of the Lamb; but the Lamb is not upon the cross. He is on the throne in the heavenly sanc­tuary (Rev. 5:6). "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being recon­ciled, we shall be saved by his life" (Rom. 5:10). "We might have a strong consola­tion, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; whither the forerun­ner is for us entered, even Jesus, made an high priest for ever after the order of Mel-chisedec" (Heb. 6:18-20).

It is this truth concerning Christ's min­istration in the sanctuary that was ob­scured by the counterfeit system of the lit­tle horn during the period of papal su­premacy. But now the full message of Christ's work in the heavenly sanctuary is to be restored and proclaimed.

If one wishes to understand the whole truth about God's plan of redemption from the entrance of sin to the ultimate destruc­tion of it, one has only to study God's work in the sanctuary in heaven and in the type here on earth. There is no mistak­ing its message, its completeness, and its significance. Satan's purpose becomes clear in his attack upon and opposition to the work of the heavenly sanctuary. Here we understand the utmost of satanic opposi­tion to God through the centuries in his counterfeit system, his insistent attempt to obscure the work of the sanctuary and its place in the plan of redemption.

At the same time, it becomes equally clear how necessary and indispensable to the finishing of the work of God is the restoration of the truth about Christ's sanc­tuary ministration. Ellen G. White states that the sanctuary "opened to view a complete system of truth, connected and har­monious, showing that God's hand had di­rected the great Advent Movement."—The Great Controversy, p. 423. It "is the very center of Christ's work in behalf of men." —Ibid., p. 488. No revelation of truth has received greater opposition from Satan than this. For it is here that the issues are laid bare and decided; it is here that Christ receives dominion, glory, and a kingdom. It is here that the throne of God is seen in proper perspective.

Seventh-day Adventists believe that the sanctuary truths provide the solution to the sin problem, that the ministration of Christ from the throne is essential in re­solving this terrible sin tragedy, and that it is the natural consequence of the death of Christ upon the cross. This is not in any way to deny the complete atonement for sin made once for all at the cross. We do recognize that following the work of Christ on earth there is another vitally important work in heaven before the sin problem can be resolved. Adventists anticipate the glo­rious consummation of the work of God in this generation. We see not all things put under the feet of Christ; we still see that the complete solution to the sin problem has not been brought about. We believe that this is the hour when the controversy between Christ and Satan will be intensi1 fied, but it will end in glorious victory for our Lord. Adventists believe that in this great conflict the answer can be found in the work of Christ from the heavenly sanc­tuary and nowhere else.

We feel that Walter Martin, in his criti­cism of Adventists on this point, while em­phasizing our position concerning the work of Christ on the cross relative to the atone­ment for sin, has not given proper place and consideration to the full work of Christ in the heavenly sanctuary. Any cor­rect interpretation of the Adventist posi­tion must be understood in the light of this over-all divine program for the com­plete solution of the sin problem.

II. The Judgment in Prophecy and Doctrine

We are concerned in particular with the Adventist interpretation of Christ's work in the heavenly sanctuary since 1844. Two questions need to be resolved: First, is there a judgment going on now which began in 1844? and second, what is the nature and scope of this judgment?

During the past two years in particular the judgment concept as held by Seventh-day Adventists has come under severe criti­cism, with particular emphasis upon our interpretation of Daniel 8:14 and Revela­tion 14:7. Adventists declare that these texts show that beginning in 1844 the hour of God's judgment began. We have interpreted this judgment with specific refer­ence to two things: First, a work that is go­ing on now in the heavenly sanctuary; and second, that this judgment concerns the saints of all ages, at which time their cases will finally be decided before the court of heaven.

In his recent book The Truth About Seventh-day Adventism, Walter Martin seeks to refute the Adventist position. He writes as follows:

But the Adventists' error is that they draw from the Scriptures interpretations which cannot be sub­stantiated by exegesis but rest largely upon in­ference and deduction, drawn from theological ap­plications of their own design.—Page 176.

Seventh-day Adventists, relying upon Daniel 8:14, Daniel 7:9, 10, Rev. 14:7 and 11:18, which refer to "judgment," and "books," attempt to "prove" that

the investigative judgment is meant, but examina­tion of each of these texts in context reveals the paucity of the claim. None of these texts has any­thing to do with any judgment now going on. . . . It is significant that non-Adventist Biblical scholars have never allowed these so-called "investigative judgment" interpretations, because there is no Scriptural warrant for them apart from implication and inference.—Page 180.

Adventists, in the opinion of conservative Bibli­cal scholars, not to mention the liberal wing of Protestantism, are only speculating with their sanc­tuary and investigative judgment theories. Actually, most are agreed that they have created doctrines to compensate for errors in prophetic interpretation. . . . Seventh-day Adventists, we believe, needlessly subscribe to a doctrine which neither solves their difficulties nor engenders peace of mind. Holding as they do to the doctrine of the Investigative Judg­ment, it is extremely difficult for us to understand how they can experience the joy of salvation and the knowledge of sins forgiven.—Pages 182, 183.

Is there a judgment now going on which began in 1844? Is there scriptural warrant for this? What is the message of the proph­ecies of the book of Revelation? Two words give us the basis for a proper interpreta­tion of these prophecies for the last days: redemption and judgment. As one studies the book it seems that God's work in heaven during the time of the end is largely a work of judgment. Furthermore, all judg­ment is seen proceeding from the throne room of the heavenly sanctuary, from the temple (Greek —naos) (Rev. 8; 9:11-21; 17; 18; 20). Revelation is a book that deals largely with events that are to happen in connection with the consummation of the great controversy between Christ and Satan. In the broadest sense God's work of judg­ment is His work of bringing to consum­mation His work on earth, His divine ac­tivity in the heavenly sanctuary whether it pertains to His own people, the nations of the world, or Satan and his counterfeit system.

Much of the work of judgment is re­vealed as taking place prior to the second coming of Christ; in fact, this work of judg­ment is essential if the return of our Lord is to be realized. Without this work of judg­ment from the throne of God, there can be no end to the present reign. Certain aspects of the judgment make it possible for Christ to proclaim Himself as Lord of lords and King of kings. Once this is understood, then the various phases of the work of judgment can be correctly placed. Evi­dently this is the intent of the passage in Revelation 14:6-14, where the work of judgment, the hour of God's judgment, is pictured as prior to the Second Advent and leading up to it.

Why does Scripture set forth so much of the work of God from the throne room of

the heavenly sanctuary after 1844 as a work of judgment? Obviously, God's purpose is that the attention of men everywhere shall be called to this unique work of the high priestly ministration of Christ, that it is to God on His throne we must look for the consummation of all things. What happens on the earth is not isolated from God's work in heaven. What is taking place to usher in the consummation of all things is directly related to and is the result of Christ's work in the heavenly sanctuary. The prophecies relating to the time of the end are now being fulfilled because our blessed Lord is now directing all these things from His throne.

Seventh-day Adventists insist that the knowledge of the work of Christ in the heavenly sanctuary during this time of the end is imperative to the proper under­standing of the closing scenes of the great controversy between Christ and Satan.

If God intends to bring the world to an end in our day through His work of judg­ment and redemption, and if the books of Daniel and Revelation present to us the sublime prophecies of this last hour, then it is of paramount importance that men eve ".where know it. This work of Christ in briiijing all this about is, in the books of Daniel and Revelation, declared to be God's work of judgment. That is the reason these books are full of such a message. The hour of judgment is the time of decision and finality, when the cases of men and of nations are determined by the great Judge of the universe. This requires activity both in heaven and on the earth. The day in which we live is a day of final reckoning for all.

This hour of God's judgment, prior to the Second Advent, is graphically por­trayed in Daniel, chapter 7. The sequence of events shows the rise of the four great world kingdoms—Babylon, Medo-Persia, Greece, and Rome. These are followed by the appearance of the mystery of iniquity, the little horn in its attack upon God, upon His truth and His law, upon the sanctuary, and upon the saints of God. This work of the little horn is pictured at the height of its power as continuing until the close of the 1260 days, that is, until 1798. What happens then? God's answer to all this is in His work of judgment. Three times in this chapter the work of judgment from the throne room of the heavenly sanc­tuary is pictured as following almost im­mediately upon the period of papal suprem­acy (Dan. 7:9, 10, 21, 22, 25, 26). There can be no mistaking the significance of this work of judgment prior to the Second Ad­vent. This is the hour when God will set His throne in the heavenly sanctuary in a great heavenly assize that will determine the destiny of the great controversy.

The historical sequence of Daniel 7 shows the earthly powers in opposition to God, holding sway over the kingdoms of the earth, exercising dominion over the minds and hearts of men. As the drama unfolds we see this dominion passing from the powers

of the world and Satan back to Christ, the rightful ruler. How this is brought about is declared in Scripture to be God's work of judgment. Throughout the greater part of the conflict between truth and error it ap­pears that the saints are being overthrown, that oppression is too great for them to sur­vive; even the truth and the law of God is being trampled underfoot; everywhere it appears that the forces of evil are in the su­premacy; then comes a dramatic change. A scene is pictured in heaven; the court of judgment is established. God is seated on His throne, and the judgment begins. Events occur both in heaven and on earth as a result of this supreme work of judg­ment. God now breaks into the world or­der from His throne room in the heavenly sanctuary. Hitherto the work has been lim­ited to the work of redemption, but now the work of judgment is added. Judgment is declared and given against the little horn and the opposing powers in favor of the saints. The throne of God is established by His work of judgment; God's throne is vindicated and justified in all its sovereign ministration. In the process the opposing powers are condemned and ultimately de­stroyed, while "the time came that the saints possessed the kingdom" (verse 22).

That this judgment is not an action which has been continuously in progress during the dominion of these earthly king­doms is evident from the fact that not until the work of the little horn has held sway for 1260 years is the work of judgment said to begin. The fact that there is a sequence in the rise and development and overthrow of the kingdoms of the world proves that this judgment is part of that same sequence of time.

Daniel 7:9, 10, states: "I beheld till the thrones were cast down {placed], and the Ancient of days [God the Father] did sit. . . . The judgment was set, and the books were opened." There was a time when those thrones of judgment were not placed, when the books were not opened, when they were not in use for this purpose of judgment. In the sequence of the events of this chapter there is a time when this judgment would begin. If there is any im­portance to the sequence of the four beasts, the ten kingdoms, and the little horn—if one nation is to follow the one previously mentioned—then it follows that this great judgment scene in heaven must follow the period of papal supremacy. If each of these events in the chapter are events in time, then so is the judgment.

The nature of this judgment embraces judgment upon the little horn, but it also is judgment in favor of the saints. The work of judgment is pictured as taking place in the heavenly sanctuary and is concerned not with a limited aspect but with the total picture as it brings to a climax the great controversy. The ultimate issue is the tri­umph of God, the utter discomfiture of the enemies of God, the decision by this heav­enly assize against the powers of darkness and in favor of the saints of God.

The purpose of this is described in verse 10 as a work of judgment, and in verse 14 as issuing in the establishment of dominion of Christ over all peoples and the ushering in of the kingdom of glory.

The very fact that reference is made to the opening of the books points to a con­sideration in the judgment of carefully kept records. All this is necessary before Christ claims dominion and the kingdom from His Father. The central issue in this work of judgment is the establishment of Christ's sovereign rule over all the earth, the triumph of the saints, and the over­throw of the kingdom of darkness.

Obviously, in such a work of judgment that decides in favor of the saints and es­tablishes the dominion of Christ, both sides of the controversy are to be seen in proper perspective. It could not be otherwise. When the Bible speaks of the investigative judgment, it does not set them (the saints) forth in isolation; always they are seen within the perspective of the world conflict and the total judgment. Even the judgment that vindicates the very God of heaven is seen in this light. It is the re­stricted concept that often throws the pic­ture out of focus and gives ground for criti­cism of our position. Once it is seen that there is a great heavenly assize convening in the heavenly sanctuary, and that this be­gan shortly after the period of papal su­premacy, it is imperative that we come to understand the nature of that judgment. The very fact that parallel pictures of this judgment are found in other chapters in Daniel and Revelation gives us every rea­son to believe that this work of judgment, prior to the return of our Lord, is one of the most important aspects of the last mes­sage to the world. That men should know and believe that this time in which we live is the supreme hour of God's judgment for all, is as essential as any vital truth revealed in the Bible. It is unfortunate that men like Walter Martin dismiss the possibility of a judgment now going on, because they have not yet grasped the total judgment picture the Seventh-day Adventists believe is found in the Bible. If these time proph­ecies do not indicate that at the close of these periods there is to begin in heaven a great work of judgment not previously in function, then how does one explain all these references to the work of judgment and the heavenly sanctuary? (To be continued)