r High Priest
CHAPTER 3 - GOD, THE FATHER, THE JUDGE 25 ...............
The Ancient of Days - Judgment in Heaven - Destruction
of the Papacy - Christ's Coronation
CHAPTER 4 - OFFICES OF CHRIST 34 ........................
Christ as the Prophet - Christ as Great High Priest -
Christ as King
CHAPTER 5 - MESSAGES TO THE WORLD 48 ....................
Beginning of Christ's Priesthood - The Mystery of God
- The Seventh Trumpet - The Closing Work
CHAPTER 6 - THE SANCTUARY IN HEAVEN 63 ..................
A Heavenly Temple - The Earthly Type - The Law of God
- The Day of Atonement - The Antitypical Scapegoat -
The Cleansing of the Sanctuary
CHAPTER 7 - THE CORONATION OF CHRIST 88 .................
The Seven Last Plagues - Opinions of Bliss and Litch -
Christ Occupies Two Thrones - A Kingly Priest
CHAPTER 8 - THE EXECUTIVE JUDGMENT 102 ..................
Christ Executes Judgment - Gathering of the Nations -
Working of Satan - Separation of the Righteous and
Wicked - The Saints Gathered Home
CHAPTER 9 - THE SAINTS SITTING IN JUDGMENT 117 ..........
The Saints Do Not Determine Character - They Determine
the Measure of Guilt - The "Bottomless Pit" -
Resurrection of Wicked - Satan's Final Work - The
Judgment Executed - A Clean Universe
THE AUTHOR
John Nevins Andrews (1829-1883) became a minister at the age of 21. He
claimed the ability to reproduce the entire New Testament from memory. He
could read the Bible in seven different languages. He was the third president of
the General Conference of Seventh-day Adventists, taking office in 1867. He was
editor of the Review & Herald for a year. In 1874 he took his family to Switzerland
as the first SDA overseas missionary. After consolidating the believers there, he
started Les Signes des Temps. He died in Europe nine years after his arrival
there.
He was an excellent theologian and wrote an article proving that Sabbath was
from sunset to sunset, which became the doctrine of SDA's. He was first to write
that the U.S. was the two-horned beast of Rev. 13. He was instrumental in
establishing "systematic benevolence."
Elder Andrews wrote many articles and books during his career.
ORDER OF EVENTS IN THE JUDGMENT
CHAPTER 1 - THE INVESTIGATIVE JUDGMENT
The Question Stated - The Magnitude of the Work - Judged as Individuals - Time
for this Work - The Righteous Judge the Wicked - A Judgment Message -
Accounting Worthy - Record of Sins
"I said in mine heart, God shall judge the righteous and the wicked; for there
is a time there for every purpose and for every work." Eccl.3:17
THE judgment of the great day is an event certain to take place. "He hath
appointed a day, in the which he will judge the world in righteousness by that
man whom he hath ordained." Acts 17:31. What God hath appointed is sure to
come in due time. The resurrection of Christ is an assurance to all men of the
final judgment. It is not the fact of the judgment, however, but the order of its
work, that at this time engages our attention. The work to be accomplished is of
immense magnitude. The judgment relates (1) to all the righteous; (2) to all the
wicked; (3) to all the evil angels. The number of cases, therefore, to be acted
upon at this grand tribunal exceeds our powers of conception. We must not,
however, suppose that there will be any difficulty on the part of the Judge in
acting upon every case individually. Far from this, "there is a time there for every
purpose and for every work." The judgment, indeed,
6
pertains to an immense number of beings; yet every one of them shall give
account of himself to God. Rom.14:12. It will not relate to so vast a number as to
make it otherwise than a strictly personal matter. Nor will there be aught of
confusion or disorder in that final reckoning. God has plenty of time for the work,
and he has no lack of agents to do his bidding. That he has order in this work,
the Scriptures clearly teach.
1. The righteous are to judge the wicked; yet the righteous are themselves to
pass the test of the judgment. Whence it follows that the judgment must pass
upon the righteous before they can sit in judgment upon the wicked.
This is a very important proposition. That it is truthful we know from the
express testimony of the Scriptures.
"Do ye not know that the saints shall judge the world? and if the world shall be
judged by you, are ye unworthy to judge the smallest matters? Know ye not that
we shall judge angels? how much more things that pertain to this life?" 1Cor.
6:2,3.
"And I saw thrones, and they sat upon them, and judgment was given unto
them; and I saw the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshiped the beast, neither his
image, neither had received his mark upon their foreheads, or in their hands; and
they lived and reigned with Christ a thousand years." Rev.20:4.
"I beheld, and the same horn made war with the saints, and prevailed against
them; until the Ancient of Days came, and judgment was given to the saints of
the Most High; and the time came that the saints possessed the kingdom." Dan.
7:21. 22.
7
Here is the exalted work of the saints in the judgment. They are to take part in
the examination of the cases of all wicked men and fallen angels. But this is not
to be till they have been changed to immortality, and exalted to thrones of glory.
They do not, therefore, have their cases decided at the same time with the
wicked. We believe the reader will acknowledge the justice of this reasoning. Let
us state another proposition:-
2. The trump of God sounds as the Saviour descends from heaven. When
that trump is heard, all the righteous are, in the twinkling of an eye, changed to
immortality. There can be no examination after this to determine whether they
shall be counted worthy of eternal life, for they will then have already laid hold
upon it. From this it follows that the examination and decision of the cases of the
righteous takes place before the advent of Christ. The resurrection of the
righteous to immortality is decisive proof that they have then already passed the
test of the judgment, and have been accepted of the Judge. That they are thus
raised to immortality the following texts plainly teach:-
"So also is the resurrection of the dead. It is sown in corruption; it is raised in
incorruption; it is sown in dishonor; it is raised in glory; it is sown in weakness; it
is raised in power; it is sown a natural body; it is raised a spiritual body. There is
a natural body, and there is a spiritual body." "Behold, I show you a mystery: We
shall not all sleep, but we shall all be changed in a moment, in the twinkling of an
eye, at the last trump; for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed." 1Cor.14:42-44. 51,52.
8
These passages are certainly convincing. The resurrection of the saints is to
immortal life, and they are made immortal in the very act of the resurrection. The
decision of their cases is, therefore, passed before their resurrection, for the
nature of their resurrection is declarative or eternal salvation. But the fact that the
decision of the judgment in the case of the righteous precedes the advent is
proved by another proposition, as follows:-
3. The righteous are to be raised before the wicked have their resurrection.
This shows that the examination of their cases takes place before they are
raised, for the final discrimination is made in the very act of raising the just and
leaving the unjust to the resurrection of damnation.
"But the rest of the dead lived not again until the thousand years were
finished. This is the first resurrection Blessed and holy is he that hath part in the
first resurrection; on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thousand years." Rev.
20:5,6.
"But they which shall be accounted worthy to obtain that world, and the
resurrection from the dead, neither marry, nor are given in marriage; neither can
they die any more; for they are equal unto the angels; and are the children of
God, being the children of the resurrection." Luke 20:35,36.
"If by any means I might attain unto the resurrection of the dead." (Literally
"the resurrection out from the dead ones.") Phil.3:11.
"For as in Adam all die, even so in Christ shall all be made alive. But every
man in his own order; Christ the first-fruits; afterward they that are Christ's at his
coming." 1Cor.15:22,23.
9
There is a resurrection which bears the inspired designation of the "first
resurrection." All who have part in this resurrection are pronounced "blessed and
holy." On them "the second death hath no power." This resurrection is out from
among the dead. Paul earnestly labored to attain unto it. It is to be at the coming
of Christ. Only those who are Christ's shall have part in it. All that have part in it
are the children of God because they are the children of the resurrection to life.
These facts clearly prove that the examination of the cases of the righteous
precedes their resurrection at the advent of Christ, that event being really
declarative of their innocence in the sight of God, and of their eternal salvation.
Such as are accepted of God are raised; the others sleep till the resurrection to
damnation. These facts are decisive proof that the righteous are judged before
they are raised.
But we have a still more explicit statement yet to notice. Says our Lord: "But
they which shall be accounted worthy to obtain that world, and the resurrection
from the dead," etc. Then it is certain that the act of accounting worthy to obtain
the resurrection from among the dead, and a part in the world to come, does
precede the resurrection of the righteous. But this act of accounting men worthy
of a part in the kingdom of God is the very act of acquitting them in the judgment.
The investigative judgment in the cases of the righteous is, therefore, past before
their resurrection. As the resurrection of the just is at the advent of Christ, it
follows that they pass their examination, and are counted worthy of a place in the
10
kingdom of God, before the Saviour returns to the earth to gather them to
himself.
It is proved, therefore, that the resurrection of the saints to immortal life is
declarative of their final acceptance before God. Whatever of investigation is
requisite for the final decision of their cases, must take place before the Saviour
in mid-heaven utters the word of command to his angels. "Gather my saints
together unto me." Ps.50:5; Matt.24:31. The act of accounting them worthy must
precede all this. The saints alone are to be caught up to meet Christ in the air.
1Thess.4:17. But the decision who these saints are, who shall thus be caught up,
rests not with the angels who execute the work, but with the Judge, who gives
them their commission. We cannot, therefore, avoid the conclusion that the
investigation in the cases of the righteous precedes the coming of the Saviour.
Let us now consider an important proposition.
1. This period of investigative judgment is ushered in by a solemn
proclamation to the inhabitants of the earth; and this investigative work embraces
the closing years of human probation. This is a very important statement. But it is
susceptible of being clearly proved.
And I saw another angel fly in the midst of heaven, having the everlasting
gospel to preach unto them that dwell on the earth, and to every nation, and
kindred, and tongue, and people, saying with a loud voice, Fear God, and give
glory to him; for the hour of his judgment is come; and worship him that made
heaven, and earth, and the sea, and the fountains of waters." Rev.14:6,7.
11
The gospel of Christ is "the power of God unto salvation to everyone that
believeth." Rom.1:16. No other gospel than this can be preached, not even by an
angel from heaven. Gal.1:8. Whence it follows that the angel of Rev.14:6,7,
preaching the everlasting gospel, represents some part of the great gospel
proclamation. It is a part of that preaching which is the power of God unto
salvation to everyone that believeth. This fact alone is decisive that this
proclamation concerning the hour of God's judgment must be made while human
probation still lasts. Two other solemn announcements follows. And it is evident
that the human family are still upon probation, when the third angel declares that
"if any man worship the beast . . . the same shall drink of the wine of the wrath of
God. . . . Here is the patience of the saints." This is a consecutive prophecy, as
several expressions plainly indicate. And it is to be observed that the Son of man
is seen upon the white cloud after all these solemn proclamations have been
made.
That this announcement of the hour of God's judgment precedes the advent
of Christ, and is addressed to men while yet in probation, the fourteenth chapter
of Revelation clearly proves. That this is not some local judgment is proved by
the fact that "every nation, and kindred, and tongue, and people," are concerned
in it. It is evidently that part of the judgment work which precedes the coming of
Christ, and, as has been already shown, this is the work of determining who shall
be accounted worthy to have part in the resurrection to immortal life, and, we
may add,
12
who also of the living shall be accounted worthy to escape the troubles that shall
come in the conclusion of this state of things, and to stand before the Son of
man. Luke 20:35; 21:36.
2. When the sins of the righteous are blotted out they can be no more
remembered. They are blotted out before Christ comes. There can be, therefore,
no act of calling them to account for their sins after the advent of Christ. Thus we
read:-
"Repent ye therefore, and be converted, that your sins may be blotted out,
when the times of refreshing shall come from the presence of the Lord; and he
shall send Jesus Christ, which before was preached unto you." Acts 3:19,20.
Mr. Wesley, in his "Notes on the New Testament," gives a different translation,
which may be more accurate:-
"Repent ye therefore, and be converted, that your sins may be blotted out,
that the times of refreshing may come from the presence of the Lord, and he may
send to you Jesus Christ, who was before appointed."
Albert Barnes, in his "Notes on the Acts," speaking of these two translations,
says, "The grammatical construction will admit of either." One of these represents
the blotting out to be when the times of refreshing arrive; the other makes it the
cause of that refreshing. But neither of them gives the idea that this blotting out
takes place when the sinner turns to God. Both of them throw it into the future.
Each of them represents it as preceding the second coming of the Lord. But this
is especially true of the latter translation, which follows the original in using a
conditional verb respecting Christ's advent; not as though
13
that were a doubtful event, but rather as if his coming to the personal salvation of
the ones addressed depended upon their having part in the refreshing, and as if
that refreshing was to come in consequence of the blotting out of sins.
The sins of the righteous are blotted out before the coming of Christ. They
cannot be called to give account of their sins after they have been blotted out;
whence it follows that whatever account the righteous render to God for their sins
must be before the advent of the Saviour, and not at, or after, that event.
3. The sins of men are written in the books of God's remembrance. The
blotting out of the sins of the righteous does therefore involve the examination of
these books for this very purpose. That the sins of men are thus written, is plainly
revealed in the Scriptures.
"For though thou wash thee with niter, and take thee much soap, yet thine
iniquity is marked before me, saith the Lord God." Jer.2:22. And thus the Lord
speaks of the guilt of Israel: "Is not this laid up in store with me, and sealed up
among my treasures?" Deut.32:34. And Paul speaks in the same manner: "But
after thy hardness and impenitent heart treasureth up unto thyself wrath against
the day of wrath and revelation of the righteous judgment of God; who will render
to every man according to his deeds." Rom.2:5,6. These statements of wrath
being treasured up can have reference only to the fact that God takes notice of
men's sins, and that every sin is marked before him. To this fact all the texts
which speak of the blotting out of sins must have
14
reference. Thus David prays that God would blot out his transgressions. Ps.
51:1,9. And Nehemiah, and David, and Jeremiah, pray respecting certain
persons, that their sin may not be blotted out. Neh.4:5; Ps.109:14; Jer.18:23. And
Isaiah, in prophetic language, speaks of this blotting out as if it were a past event,
just as in the next verse he speaks of the new creation, and the final redemption.
Isa.44:22,23. And in the previous chapter he speaks in a similar manner of this
blotting out as necessary in order that the sins of the people of God may be no
more remembered. Isa.43:25. These texts plainly imply that the sins of men are
upon record, and that there is a time when these are blotted out of the record of
the righteous.
CHAPTER 2 - EXAMINATION OF THE BO
