The Case for the Investigative Judgment: Its Biblical Foundation

In order to settle once and for all the questions he had regarding the investigative judgment, Marvin Moore decided, in 2007, to engage in a thorough study of every aspect of our Adventist teaching on that theme. He examined the writings of Adventist biblical scholars, as well as the writings of the critics—especially those of Desmond Ford—all with a view to better understand what the biblical text says about the judgment. After reflecting on his research, comparing it with Scripture, and drawing his conclusions, he wrote The Case for the Investigative Judgment: Its Biblical Foundation, which is considered by Bill Shea, in the foreword, to be “the capstone” of Moore’s “long and illustrious writing career.”

The book, divided into eight parts with a total of 36 chapters, analyzes the judgment from every conceivable point of view. While Ellen White is cited on occasion, the book primarily focuses on what the Bible says. Moore acknowledges that he probably has not answered every question that can be raised about the Adventist view of the judgment, but he did try to answer the main ones.

This has resulted in a careful, thoughtful, and innovative analysis of the main issues in the Adventist doctrine of the judgment. For example, Moore devotes 15 chapters to the issues in Daniel 7, 8, and 9, such as the nature and timing of the judgment, the sins of the saints in the judgment, the Antiochus Epiphanes interpretation, the assault on the heavenly sanctuary by the little horn, the year-day principle, how the heavenly sanctuary is cleansed, the purpose of the 70 weeks, and the beginning and ending of the 2,300 days. He devotes five chapters to the sanctuary, dealing with such issues as the transfer of sin to the sanctuary, the Day of Atonement and the problem of evil, and the blotting out of sins. Six chapters are devoted to issues in the book of Hebrews, such as the purpose of Hebrews, the daily service, Jesus’ entrance “behind the veil,” and the Day of Atonement in Hebrews 9 and 10. The reader will find this discussion teeming with fresh exegetical insights expressed in easy-to-understand language.

One specific example is found in Moore’s analysis of Daniel 7 and Revelation 12, where he points out that the sins of the saints come up in the judgment, not because “God and Christ bring them up for they have already forgiven those sins, nor because the angels bring them up. It’s because Satan brings them up! He’s the accuser of God’s people.” Thus, “the books of record are God’s response, and when the angels have completed their review of the lives of the saints, they will all be satisfied that God is right and Satan is wrong. All of Satan’s charges against those who are truly God’s saints will be proved groundless” (104, 105).

The backdrop to the author’s analysis of these biblical texts includes what he considers to be the most critical issues: (1) the Bible teaches that there will be a pre-Advent judgment and that it is investigative in nature; (2) this pre-Advent investigative judgment will include an examination of the lives of God’s own people; (3) it will be for the benefit of the angels, not God, who passed His judgment on the lives of human beings at the time they lived; (4) it doesn’t threaten the assurance of God’s acceptance that His people can have throughout their Christian experience; (5) it must be understood in the context of “the great controversy,” for only in that context does it make sense; and (6) the doctrine of the pre-Advent investigative judgment is relevant to daily Christian living (chapters 2–4, 36). These issues or principles show up repeatedly throughout the entire book and set forth Moore’s clear understanding of the inseparable nature of the gospel, the judgment, and the great controversy between Christ and Satan.

At times I wished the author had provided more references for certain claims he made, but that would have, perhaps, complicated his purpose of staying straightforward and simple in the plan of the book. Furthermore, the chapter that describes the critics of the investigative judgment (chapter 7) did not address Dale Ratzlaff, the most contemporary outspoken critic of this doctrine. While Moore chose to deal with the more sophisticated arguments of scholar Desmond Ford—and he was wise in doing so—some explanation of Ratzlaff’s intense war on the investigative judgment would have added a greater sense of urgency to the subject. These minor issues, however, do not detract from the profound contribution of this study.

Moore’s own unique insights and his ability to take the work of biblical scholars and make it “understandable to the average person” (13) makes this book an excellent read. His writing is clear, uncluttered, simple, and stimulating. Pastors will appreciate this book in their own study of the judgment and find it useful for Bible study groups and prayer meeting series. Ultimately, the greatest contribution of The Case for the Investigative Judgment: Its Biblical Foundation is the evidence the author provides for its driving thesis, expressed by the title: the case for the Adventist understanding of the investigative judgment, built on a solid biblical foundation. As such, this important book should be read and digested by every Seventh-day Adventist interested in what Jesus is doing in the heavenly sanctuary, which, according to Ellen White, is “the foundation of our faith.”