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DeeperSettled on the Prophecies

Eugene Prewitt


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Table of Contents

Section I

Questions from Those WithinThe JudgmentPresent Truth for Adventists in LaodiceaHebrews Problems and BallengerAn Invisible Remnant ?

Section IIQuestions from Those WithoutWhat does Atonement Mean in Leviticus?More on the Mark Much on the SealConditional Prophecy and a Bible Study on the Sovereignty of GodMichaelSatan Burns for Ever and Ever

Section IIIThe Times1290, 13352520Future Applications and Double Meanings

Section IVTestimony Tidbits


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BLURBWhy does Revelation say that Satan will burn in the lake of fire forever and ever? Why does the Old Testament teach that atonementwas made on the Passover? What is the point of the 1290 and 1335

day prophecies? And what about the 2520 day prophecy? Whyhavent we heard about it before this?

Does the remnant of Revelation 12 include not-yet-convertedSeventh-day Adventists? Why did scores of Bible students followBallenger out of the Adventist church when they did a Bible study onwithin the veil?

What is the present truth for Adventists? And must it be so that ourprophecy lectures on the Mark of the Beast quote largely fromCatholic sources? Could we prove our point from the Bible alone?

And how do we know which prophecies are conditional and which areunconditional? And how can we say that Michael, one of the chiefprinces, is divine? And if, according to Raymond Cottrell, theleading scholars of Adventism were unable to defend the doctrine ofthe investigative judgment, how can it be defended? Could it beestablished without a reference to Daniel 8:14?

These are unsettling questions. And the purpose of this book is tosettle them and many like them.


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Introduction:

William Miller, after the Great Disappointment reminisced about theopposition he received while preaching the Advent near. Doctors of divinity

and scholars had assailed him. Books had been written against him.

How often, you might ask, was William Miller confronted with an argumentthat confounded him momentarily? How often did a new line of Biblereasoning catch him off guard or cause him some embarrassment?

To me that has happened often.

But William Miller testified that never once did anyone bring an argumentagainst his position that he had not studied and laid to rest already. Howcould that be so? He wrote:

Various difficulties and objections would arise in my mind, from time totime; certain texts would occur to me, which seemed to weigh againstmy conclusions; and I would not present a view to others, while anydifficulty appeared to militate against it. I therefore continued thestudy of the Bible, to see if I could sustain any of these objections. Myobject was not merely to remove them, but I wished to see if they werevalid....In this way I was occupied for five years, from 1818 to 1823, inweighing the various objections which were being presented to mymind. Mr. Millers Apology and Defense, p. 13

What was the result of five years of such study, conducted while Miller wasyet full-time employed in secular occupations? Twenty-two years after those

five years of study, even after the Great Disappointment, Miller answeredthat question in a way that still seems incredible to me.

During that time, more objections arose in my mind, than have beenadvanced by my opponents since; and I know of no objection that hasbeen since advanced, which did not then occur to me. Ibid., p. 15.

But it is not likely that you or I could honestly say the same, not likely that noobjection against our Adventist faith has ever arisen but such as we hadpreviously put to rest for ourselves.

This book is the first in a short series that is intended to move us closer, as apeople, to an experience like that of our pioneers. We want to be settled. Andin this book we want to be settled on questions related to the prophetic.

The shaking is ruthless. May we step fast and forward.

Probably the two most important chapters in this book are those on thejudgment and on the final test over the mark and the seal. Do you know yourBible well enough to persuade a seeking neighbor that Sunday observance


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will be the mark of the beast? If that question is to test the world, dont youthink we ought to know that topic well?

These chapters are progress reports. No month goes by but some Biblethought opens up to me like it never has before. Will you find a new line ofevidence that affirms the precious truths for our time? Tell me about it. I want

to hear. I want to learn.

Other books will follow this one. They will touch more directly on the gospeland on the practical life of persons seeking Christs righteousness. Thosebooks will seek the blessing mentioned in this passage:

A minister, after preaching a Bible discourse which brought deepconviction to one of his hearers, was accosted with the question, "Doyou really believe what you have preached?"

"Certainly," he answered."But is it really so?" asked the anxious questioner."Certainly," said the minister, as he reached for his Bible.

Then the man broke out, "O, if this is the truth, what shall we do?"

"What shall we do?" thought the minister-- "we"? What could theman mean? But the question forced its way to his soul. He went awayto plead with God to tell him what to do. And as he prayed, there cameto him with overwhelming force the thought that he had the solemnrealities of eternity to present to a dying world. For three weeks hisplace in the desk was vacant. He was seeking an answer to thequestion, "What shall we do?"

The minister returned to his charge with an unction from the HolyOne. He realized that his past preaching had made little impression onhis hearers. Now he felt upon him the terrible weight of souls. As hecame to his desk, he was not alone. There was a great work to bedone, but he knew that God would not fail him. Before his hearers heexalted the Saviour and His matchless love. There was a revelation ofthe Son of God, and a revival began that spread through the churchesof the surrounding districts. Gospel Workers, p. 33-34.

But for now, in this book, this is the blessing I am seeking for the readers:

Let us give more time to the study of the Bible. We do notunderstand the word as we should. The book of Revelation opens withan injunction to us to understand the instruction that it contains."Blessed is he that readeth, and they that hear the words of thisprophecy," God declares, "and keep those things which are writtentherein: for the time is at hand." When we as a people understandwhat this book means to us, there will be seen among us a greatrevival. We do not understand fully the lessons that it teaches,notwithstanding the injunction given us to search and study it. {TM113.2}

--Eugene Prewitt, July 24, 2009


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Section I -- Questions from Those Within

Adventist generally are aware of a shaking that is to take place among Gods

people. Those that can be shaken will be shaken. Those, who on the contrary,are settled into the truth intellectually and spiritually so that they can not bemoved, will remain with the truth.

I have, in my brief lifetime, received many studies, books, and articles thatasserted that my salvation would hinge on whether or not I accepted thepropositions set forth in them. Many of them were charitable enough to saythat God would wink at the times of my ignorance. But precious few of theauthors believed that an honest searcher for truth, led by the Holy Spirit,could read the documents and be unconvinced.

If I were only to take into consideration those studies that met the following

guidelines, there would still be more than you might guess.

1. The author is a firm believer in the Spirit of Prophecy asmanifest in Ellen White

2. The author is very knowledgeable3. The author has carefully examined the arguments urged

against his views4. The author has prayerfully and humbly pleaded for

guidance from heaven5. The author has a disdain for sin, avoids display, advocates

helpful reforms6. The author has a very significant list of statements from

inspiration proving his/her position.7. The author has a theory that makes many otherwise

difficult passages easy to harmonize with each other.8. The author has more than one passage from inspiration

that indicates that ones salvation may hinge on how onereceives the message being presented

Yet, if I were to believe only the studies that meet these qualifications, Iwould at one time believe that our God is three persons and two. I wouldbelieve that we should keep the feasts, and that we should not. I wouldbelieve that we should stay in the SDA church, join the SDARM church, leaveboth, start a third. I would believe that modern prophets that rejected eachother were both true. I would pronounce Gods name in Hebrew with greatcare. I would believe that the movement to pronounce that Name aright isthe 4th angel of Revelation 18. I would also believe that the Shepherds Rod isthat 4th angel. I would also believe the literature work of the SDAdenomination is that angel. I would also believe that the call to leave the SDAdenomination for non-denominational Sabbath-keeping is that angel. I wouldalso believe that the Reform Movement is that angel. And I would believemore things than can be well recounted about Daniel 7 through 11.


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With that said, I propose that one acknowledge that having these eightidentifying marks is not sufficient evidence that a matter is true. And fromthat I would suggest that if I conclude from my study that I would rather sayI dont believe that matter in the judgement, that I am not accusing thedocument of lacking any of these eight evidences.

This introduction nearly states the direction the paper is going, and for that Iam not ashamed. We will have to give account in the judgement for the useof our time and energies. That is reason enough to motivate me to takeheed how [I] hear.

Charity in Judging

I fear men, not because they are a member of one group or another, butbecause they are men. Men, the best and most honest of them, are erringand contradictory. They make mistakes and retract them or defend them tothe bitter end. The evangelist Bunyan, breathing the very atmosphere ofheaven, wrote with ability against the 7th day Sabbath. Luther and Carlstadtattacked each other. On nearly every point of difference, Luther was in thewrong. A few of our pioneers opposed Andrews opinion that Sabbath beginsat sundown. And nearly all early Adventists kept it wrong in that respect forseveral years.

We ought, then, to be charitable in judging. Men may be sincerely wrong, andwhile we must strenuously oppose the worst of their errors, we may count theerring men as better than ourselves.

But there is a class with whom we can not be as charitable, in the socialsense of the word, as with others. That class is made up of prophets, true andfalse. A person that speaks for God is His servant or His enemy. His ministry isnot a harmless mistake; it is of the Devil or of God. Most prophetsacknowledge this.

Victor Houteff (the founder of the Shepherds Rod movement, known oftentoday as the Branch Davidians) falls into this last category. Speaking of hisown material, Houteff wrote It can not be anything else but some wonderful,plain, clear-cutting Bible truth which could not be contradicted. SR p. 95. Aman that claims to be a prophet (see page 196) makes a statement aboutinspiration, and thus about the Bible. If he is mistaken in detail, then the Biblemay be also. If he can change his views over time, then portions of scripture

may be outdated. The Bible has no kind words for false prophets.

Yet false prophets may repent and be converted. Two young ladies in EllenWhites day were self-deceived until instructed by her. They both returned totheir position as learners in the school of Christ.

I would rather have their position in the judgment than that of many personswho have left the truth never to return.


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In a future book I intend to address many questions that faithful Adventistsmay meet from strong believers in the Testimonies.

But not in this one. Here we will address prophetic questions from a differentclass.

Many Adventists are losing confidence in the fundamental teachings thatdefine us. They are shocked and disappointed to discover many sensible andBiblical arguments against things they have long believed.

The 1844 Judgment, for example, has been attacked as fictitious by manyable writers and with many scriptural reasons. The first chapter addressesthis question Biblically.

The second chapter addresses the first prophecy in Revelation intendedspecifically for the Christians in our own day. And the truths in this chapterabout love and truth have the potential of solving the heart problems thatmake faulty arguments so deceptive.

One Adventist evangelist, Albion Ballenger, turned against our church overwhat he perceived as a proof in the book of Hebrews that the sanctuarymessage of the church was fundamentally flawed. I read an editorial when Iwas a young man that said that no one had ever written a sensible Biblestudy that countered the Biblical arguments of Ballenger. The third chapter inthis section is just such a study.

The last chapter in this section is a critique of the Adventist doctrine of theremnant. Who are part of that remnant that seems to raise the ire of thebeast? Does the remnant include persons in your baptismal study that havenot yet been baptized?

It is by addressing these questions that I hope to make a contribution to theedifice of truth that was built by so many before me.


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Chapter OneThe Judgment

Adventists alone teach the doctrine that we have named the investigative

judgment. Our neighbors in the Baptist or Catholic communions have ideasabout death that make such a judgment unthinkable.

What are the defining characteristics of the Adventist doctrine?

First, there is timing. We teach that the judgment began in 1844. That meansa great deal. It means, for example, that the judgment didnt happen at thecross. And it means that the judgment wont happen at Christs Coming. Andit precludes a judgment at the moment of death.

In place of all of these options, it places the judgment that decides thedestinys of Christians, near the end of time, yet beginning prior to many of

the final events.

Second, our doctrine is related to the long standing controversy betweenChrist and Satan. We teach that the judgment is not for the purpose ofinforming the Father so that He may make a right decision. No, the judgmentis for the angels. They are the ones that witness the cases being decided.And they are the ones that testify that Gods judgments are just.

Third, our doctrine is related to the gospel and to how men live their lives onthe earth today. We teach that the judgment compares the lives of men tothe Ten Commandments. Destinies are decided on the question, has thisman been an overcomer? Has he loved and obeyed?

The judgment does not ask, What were his opinions? but What evidencedoes his conduct give regarding whether or not the Law was written in hisheart? Was the Spirit a Resident there? The cleansing blood of Jesus standsable and wash away the record of a mans sin if there is evidence that theman gave Jesus opportunity to clean up his life while on earth.

These three characteristics, a pre-advent judgment for the benefit of theangels that determines destinies by comparing the lives of men to the TenCommandments, make our doctrine unique.

And it is hated.

So here is a little history from the perspective of our enemies:

Unambiguous Evidence?

Raymond Cottrell has written a paper on the Investigative Judgment calledLiability or Asset? In that paper he indicates that there is no unambiguousBible evidence for the Adventist doctrine of the judgment. The these of his


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paper is that the doctrine is built on an erroneous understanding of Daniel8:14. In the paper he writes:

In 1958 I determined to try once more to find a way to be absolutelyfaithfulto both Daniel and the traditional Adventist interpretation of 8:14,butagain found it impossible. I then formulated six questions regarding the

Hebrew text of the passage and its context, which I submitted to everycollege teacher versed in Hebrew and every head of the religiondepartmentin all of our North American colleges---all personal friends ofmine.Without exception they replied that there is no linguistic orcontextualbasis for the traditional Adventist interpretation of Daniel 8:14.

Again, you would think, from reading the article and other attacks on thisdoctrine, that the Adventist doctrine is based on a misunderstanding ofDaniel 8:14. And more than this, that if Daniel 8:14 is explained correctly thatthe doctrine of the investigative judgment evaporates.

So we are about to look at Bible evidence for the Adventist doctrine. Andwhen we are done, look back over the passages that we have quoted and youwill find not one reference to Daniel 8:14. There is unambiguous evidence forthe Adventists Investigative Judgment. And we will get to Daniel 8:14 in thechapters on Ballenger and on the Atonement.

Yes, Unambiguous Evidence

He that overcometh, the same shall be clothed in whiteraiment; and I will not blot out his name out of the bookof life, but I will confess his name before my Father, andbefore his angels. Re 3:5

The Bible refers, in a number of passages, to a judgment. These passages donot all speak of the same event. The question raised by the scholarsmentioned above (in a remarkable fulfillment of Daniel 12:10s none) iswhether any of these amount to solid evidence for the doctrine of theInvestigative Judgment.

Here are some simple Bible observations from three chapters, Daniel 7,Revelation 14, and Revelation 6. Each of these chapters has a propheticstory-line that gives us an ability to locate the timing of the judgment inrelation to end-time events.

1. What do we find in Daniel 7? After the rise and fall of Babylon, Persia,Greece and Rome; after the rise of proto-European tribes, and then after thepapacy rises with its blasphemy and persecution, we find a judgment openedin heaven that utilizes "the books."

I beheld till the thrones were cast down, and the Ancient ofdays did sit, whose garment was white as snow, and the hair ofhis head like the pure wool: his throne was like the fiery flame,and his wheels as burning fire. A fiery stream issued and came


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forth from before him: thousand thousands ministered untohim, and ten thousand times ten thousand stood before him:the judgment was set, and the books were opened. Dan 7:9-10.

After this judgment we find the papacy being destroyed by fire at the sametime that its dominion comes to an end. The other nations, by way of

contrast, continued to exist as non-superpower nations after their fall fromworld greatness. (Behold Iraq, Iran, and Greece in existence even today.)

Then we see again, in heaven, a transaction between the Father and the Son.The Son receives the kingdom of the whole earth which kingdom shall neverbe destroyed.

In point of time, this judgment looks like the one pointed out by Adventists. Itis late in earth's history, yet ends before the final climatic scenes.

2. What do we find in Revelation 14? While probation still continues andbefore the gospel has been preached to every nation and people, an

announcement about the arrival of the time of the judgment is made.

And I saw another angel fly in the midst of heaven, having theeverlasting gospel to preach unto them that dwell on theearth, and to every nation, and kindred, and tongue, andpeople, Saying with a loud voice, Fear God, and give glory tohim; for the hour of his judgment is come: and worship himthat made heaven, and earth, and the sea, and the fountainsof waters. Re 14:6-7

This is followed by two other warnings related to the mark of the beast andpapal corruptions. God's commandment-keeping people are pictured asfaithfully enduring persecution. Next in Revelation 14 comes the SecondComing of Jesus under the symbol of two ripe-related harvestsfirst of therighteous, then of the wicked for destruction.

In point of time, this Revelation 14 announcement that "the hour of Hisjudgment is come" is united with the final campaign to evangelize the worldand precedes the most climatic events that, themselves, precede the SecondComing of Jesus. In timing, this looks like the judgment Adventists teachabout.

3. What do we find in Revelation 6? While probation lasts, and after someperiod of serious persecution of God's people, the blood of the saints cries outfor vengeance. The lives of the martyrs are represented as being "under thealtar" in heaven. When they cry for vengeance they are told that they mustrest a little longer until another wave of persecution should bring anotherwave of martyrs.

But, in the meantime, they are given white robes.


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And they cried with a loud voice, saying, How long, O Lord,holy and true, dost thou not judge and avenge our blood onthem that dwell on the earth? And white robes were given untoevery one of them; and it was said unto them, that they shouldrest yet for a little season, until their fellowservants also andtheir brethren, that should be killed as they were, should be

fulfilled. Re 6:11

Their cry for vengeance is followed by the signs in the sun, moon, and stars,and then by the personal appearance of Jesus Christ.

In point of time, the giving of the white robes to the faithful martyrs followsthe persecutions of the dark ages and precedes both the persecution of thelast age and the second coming. They receive their white robes neither atdeath nor at their resurrection. They are at rest while awaiting vengeanceagainst their murderers.

This pre-Advent declaration of their destiny looks, in point of time, like the

one Adventists teach.

Common and Uncommon Elements

These three passages share two common elements. They each picture aDivine judgment following papal activity and preceding the earth's finalevents.

They each indicate that the judgment is an other-worldly event. In Daniel 7 itoccurs before angels in heaven. In Revelation 6 the souls refer to those thatdwell "on the earth." In Revelation 14 the need for an announcementpresupposes that the beginning of the judgment is not readily apparent tothose on earth.

Beyond this, each offers their own clues to how this judgment ties in with thebroader picture of scripture. Daniel 7 ties the judgment to the idea of theheavenly books. The student of scripture finds, after a study of these books,that names can be "written," names removed. Ex 32:32-34; De 29:20; Re22:19; Lu 10:20.

Jesus elsewhere connects the blotting out of names with a scene very similarto the judgment scene in Daniel 7. And more than this, He connects that

judgment scene with the granting of white robes. This statement of Jesus, inthis respect, reminds us of Revelation 6. It brings together two of our threetime-line passages.

He that overcometh, the same shall be clothed in whiteraiment; and I will not blot out his name out of the book of life,but I will confess his name before my Father, and before hisangels. Re 3:5


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And this passage from the 5th church age, directing the church of that time tothe future, reminds us of the name of the last church. Laodicea means "apeople judged."

Another passage that speaks of "blotting out" something from the books usedin the judgment is found in Peter's post-Pentecostal sermon. There the

blotting out, in point of time, is future and coincides with an end-time pouringout of the Spirit's power. This power, used to lighten the world with Christ'sglory, must precede the close of human probation. And it immediatelyprecedes the sending of Jesus back to earth.

Repent ye therefore, and be converted, that your sins may beblotted out, when the times of refreshing shall come from thepresence of the Lord; And he shall send Jesus Christ, whichbefore was preached unto you: Acts 3:19-20.

This is the second passage that has connected the Judgment with a set time.The other was Revelation 14:7. This brings us to the question of the Adventist

Great Disappointment. Many detractors from the doctrine of the InvestigativeJudgment suggest that its creation was part of an Adventist state of denial atthe non-appearing of Christ in 1844.

Prophecies of the Great Disappointment

But Habakkuk 1-2, Hebrews 10, Malachi 3, and Revelation 10 all refer,prophetically, to that time of trial and misunderstanding. According to thesefour passages, the fulfillment of prophecy would appear to tarry, but it wouldnot tarry, but men were still to keep waiting for Christ's return. They would beseeking to see Him in the clouds, but He would rather come to His Temple.

They would need patience to inherit His Coming kingdom, but would betempted to throw away their confidence. They would preach His Coming withgreat enthusiasm, but then would cease. Finally, they would be bidden totake up the work again. It would be like they loved the sweetness of theirmessage until they understood it thoroughly, then it would be a bitterdisappointment.

Each of these four passages throws additional light on the topic of thejudgment in the heavens. There are also a number of parables that illustratethe truth. Solomon concludes his words of wisdom with a reference to thatevent.

Let us hear the conclusion of the whole matter: Fear God, andkeep his commandments: for this is the whole duty of man. ForGod shall bring every work into judgment, with every secretthing, whether it be good, or whether it be evil. Ec 12:13-14.

Paul preached that there was a day for this judgment. He connected it withthe future justifying of those that were currentlyobeying the commandments.


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. . . As many as have sinned in the law shall be judged by thelaw; (For not the hearers of the law are just before God, butthe doers of the law shall be justified. . . .) in the day whenGod shall judge the secrets of men by Jesus Christ according tomy gospel. Ro 2:12-16

Who will be blotted out of the book? Those that "sin" against the Lord. Ex32:34. But doesn't that include us all? Yes, human cases would be hopeless ifthe overcomers were not offered a "white robe", a blotting out of their sins,prior to the final decision of their cases. This gift of a white robe is the future"shall be justified" of the current "doers of the Law."

In both of these passages, Ecclesiastes 12 and Romans 2, the judgment ismade a motive for commandment keeping. This is also the case in the ThreeAngel's messages. We glorify God by keeping the Law that is a transcript ofHis character. Compare Ecclesiastes 12 and Revelation 14. They differprimarily in that Solomon places the judgment future while Earth's lastwarning places the judgment at present.

Fear God, and give glory to him; for the hour of his judgment iscome: . . . here are they that keep the commandments of God,Re 14:7, 12Fear God, and keep his commandments: . . . For God shall bringevery work into judgment, with every secret thing, whether itbe good, or whether it be evil. Ec 12:13-14.

The Cleansing of the Sanctuary

We have observed already that, from the books of heaven, names may beremoved and sins may be blotted out. Both of these processes cleanse theheavenly books in the heavenly sanctuary from the record of sin. As eachcase is decided, either a white robe is given or a name (and its record) areremoved from the book of life.

In the antitypical Day of Atonement there was one more step in processingthe sin problem after the cleansing of the sanctuary. There is one that hastempted and prodded, cajoled and trapped, bringing men into his ranks of sinslaves. He is, in this way, guilty for all the sins he has caused men to commit.He is not guilty in their stead. Only the innocent Jesus could bear their sins asa Substitute. But this wicked one is guilty in his own stead for his part in theirfalls. In the symbols this Azazel is blamed for the sins he has caused. He hasinjured Jesus through Christs saints, and now justice returns the pain into hisown bosom. He is led into the wilderness.

If we call Azazel a "scapegoat" we must clarify that Azazel is never anunderling blamed to take heat off from a superior. A more backwardsdescription of the relation of sin to Satan could hardly be imagined. Satan isthe ultimately guilty one rather than the unfortunate last-stop for the passingof the "buck."


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If we ask, "How is this blaming of Satan related to the Judgment in heaven?"we need only note the observers of the judgment.

A fiery stream issued and came forth from before him:thousand thousands ministered unto him, and ten thousandtimes ten thousand stood before him: the judgment was set,

and the books were opened. Dan 7:9-10.

He that overcometh, the same shall be clothed in whiteraiment; and I will not blot out his name out of the book of life,but I will confess his name before my Father, and before hisangels. Re 3:5

Also I say unto you, Whosoever shall confess me before men,him shall the Son of man also confess before the angels ofGod: Lu 12:8

The prominent place given to the angels, one-hundred million strong, reveals

that the judgment scene is for them. God knows those that are His. Theinvestigative judgment is for the angels. They are the ones that have aninterest in the blame that belongs to their once-honored Lucifer. The relationof the angels to the judgment was woven into the sanctuary. Not only weretwo angels sculpted there in a position of reverence and interest in the Lawand mercy, but the entire fabric of the inner curtains was woven withcherubim. Ex 26:31; 36:35.

The Relation of the Investigative Judgment to the Great WhiteThrone Judgment

There is a judgment in the book of Revelation that seems, in some ways,similar to the one in Daniel 7. It is, however, different in a few other details:timing, location, and purpose.

And I saw a great white throne, and him that sat on it, fromwhose face the earth and the heaven fled away; and there wasfound no place for them. And I saw the dead, small and great,stand before God; and the books were opened: and anotherbook was opened, which is the book of life: and the dead were

judged out of those things which were written in the books,according to their works. And the sea gave up the dead whichwere in it; and death and hell delivered up the dead whichwere in them: and they were judged every man according totheir works. And death and hell were cast into the lake of fire.This is the second death. And whosoever was not found writtenin the book of life was cast into the lake of fire. Re 20:11-15

When does this judgment happen? Very apparently it is finished after the1000 years mentioned in the verses just before this. We can tell this by thestatement "this is the second death." It is also apparent by the fact that thelake of fire happens after the 1000 years as God breathes down fire on the


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armies that surround the Holy City. (See Re 20:1-10). Also, notice in thisjudgment that there is no intercession by Jesus. And who are the witnesses ofthis judgment? Rather than the angels, this judgment serves those that are

judged. They are resurrected to hear their cases decided and to be convincedof their wickedness.

During the 1000 years just ended there was a special judgment, for thebenefit of the saints. This millennial investigation is the judgment alluded toby Paul in 1 Corinthians 6:3 and by John in Revelation 20:11. Then, after the1000 years are over, the Great White Throne Judgment scene is finallyfulfilled. There the dead are convinced that the judgments against them are

just. Just as the wicked at Christ's Coming are accused by Jesus for theirwrong-doing, so will be the resurrected wicked after the thousand years.

And Enoch also, the seventh from Adam, prophesied of these,saying, Behold, the Lord cometh with ten thousands of hissaints, To execute judgment upon all, and to convince all thatare ungodly among them of all their ungodly deeds which they

have ungodly committed, and of all their hard speeches whichungodly sinners have spoken against him. Jude 14-15

[It is a fact that Ellen White applies both Revelation 20:11-15 and Jude 14-15to Christ's Second Coming. And this is accurate in much the same way thatPeter's application of Joel 2 to the day of Pentecost is accurate. At Christ'sComing all living nations are gathered before Him. He accuses the wicked oftheir neglect of the needy and of their lawlessness. Matthew 7:23; 25:40. Hecomes with all the "Holy Angels" with him. Matthew 25:31. All elements of

Jude 14-15 fit the Second Coming perfectly well. But in a more thoroughsense they apply to the post-Millennium judgment where "all that areungodly" are judged and where Christ executes "judgment upon all." EllenWhite also plainly applies Revelation 20:11-15 to the post-Millenniumexecution of the wicked in the book The Great Controversy. See pp. 666.]

These two events of Christ on His throne judging resurrected persons happen,naturally, in conjunction with the two resurrections. Both are a fulfillment of:

But why dost thou judge thy brother? or why dost thou set atnought thy brother? for we shall all stand before the judgmentseat of Christ. For it is written, As I live, saith the Lord, everyknee shall bow to me, and every tongue shall confess to God.So then every one of us shall give account of himself to God.Ro 14:10-12.

But not all these knees bow simultaneously. These two resurrections arethose mentioned in 1Cor 15:23-25. The saints, wicked survivors of theplagues, and special rebels will meet their destiny first. The wicked dead willmeet it later. As it is written, all will share the same experience of givingaccount of themselves before God.


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Some may wonder why we call attention to the judgment in heaven when ourown turn at the bar of God is yet future. The answer is that men ought tolearn of the judgment going on now while there is time to set their lives inorder. To learn of the judgment then will be to learn of it far too late.

In conclusion, there is plenty of unambiguous evidence for a many-phased

judgment of the human race. The books of record are intimately related toevery phase of that judgment. Their contents are examined in heaven duringthe judgment for the angels. There sins and names are blotted out asdestinies are forever fixed. Then the books are brought forth to convince thewicked inhabitants of earth of their lawlessness. Then the books areexamined by the saints during the 1000 years. Finally, the wicked dead areresurrected to face the books. Then those whose names are not in the bookof life are destroyed in the lack of fire.

Only the first phase of this judgment is coincident (happens at the sametime) with human probation. Only that current phase is announced as awarning to the last generation to ready themselves for Christ's coming. We

ought to spread that warning while the cases of past generations are stillbeing decided.

Conclusion

So what about the doctrine of the Investigative Judgment? Biblically, it is

judgment that happens in heaven for the benefit of the angels. Biblically, it

happens near the end of earths history but prior to Christs Coming.

Biblically, its timing is announced, and this shows that its timing has been

prophesied. Biblically, the Ten Commandments are the standard in the

Judgment and so men are called to keep them in view of their pending cases.Biblically the judgment reverses the decisions of human tribunals that have

killed the saints, thus condemning the papacy while cleansing the books of

record from the sins of the overcomers.

Biblically the doctrine stands. Unambiguously.


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Chapter Two

Laodicea

There have always been messages that were more timely than others. Truthseems to come alive when its time has come. At its appointed moment, thecurrents of thought and politics in the world work together to make it mostrelevant. Or its revelations may describe so perfectly the condition of Godspeople that the students mind finds itself flooded with a sense of itstruthfulness.

Some messages have always been timely.

We must keep Jesus our pattern ever before us. This is and ever will be present truth. Itwas by beholding Jesus and appreciating the virtues of His character that John became

one with his Master in spirit. With spiritual vision he saw Christ's glory, the glory as of

the only begotten of the Father, full of grace and truth; and he was changed from glory

to glory into His likeness. 1888 Materials, p. 135. Emphasis Supplied.

The message to the Laodiceans (Revelation 3:14-21) is speaking to men again, to a greater

number of them, and with greater force. It spoke first with authority to a city in Asia Minor.

Other churches that had an ear to hear were invited to listen for their own edification.

In that sense it has pled with every generation. There has not yet been a period when Jesus

failed to be knocking on the door of the heart of His professed followers. Even the liveliest

of believers have experienced in themselves the truth that as many as I love I rebuke and

chasten.

But the city of Laodicea received the message as one written especially to them. Their

particular weaknesses and needs occasioned a special revelation from the Faithful and True

Witness. We can only hope that their later pastors had reason to say (as Paul did of the

repentant Corinthians) For behold this selfsame thing, that ye sorrowed after a godly sort,what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation,

yea, what fear, yea, what vehement desire, yea, what zeal, yea what [discipline]! In all things

you have approved yourselves to be clear in this matter. 2 Corinthians 7:11.

If the reader doubts that the Laodicean message of Revelation 3 applies with particular force

to the church at this time, we might offer two words of wisdom.

1. The message is written to those that do not feel their need. Revelation 3:17.A brief exercise of our mental faculties would make it clear that men can not

safely discount the message based on their feelings of security or assurance.

2. Read on nonetheless, for the message concludes He that hath an ear, let him

hear what the Spirit saith unto the churches. It will edify the hearer in any

age.


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We might enter into a phrase-by-phrase exposition of the nine verses. But even if we

succeeded in teaching only truth, we might change the meaning and force of the passage as a

whole. The whole of it can be read easily in two minutes. Without a comment added, its

greatest messages may be understood by the prayerful and earnest one. Read it carefully

now.

And unto the angel of the church of the Laodiceans write; These things saith theAmen, the faithful and true witness, the beginning of the creation of God.

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of

my mouth. Because thou sayest, I am rich, and increased with goods, and have need

of nothing; and knowest not that thou art wretched, and miserable, and poor, and

blind, and naked:

I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white

raiment, that thou mayest be clothed, and that the shame of thy nakedness do not

appear; and anoint thine eyes with eyesalve, that thou mayest see.

As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, Istand at the door, and knock: if any man hear my voice, and open the door, I will come

in to him, and will sup with him, and he with me.

To him that overcometh will I grant to sit with me in my throne, even as I also

overcame, and am set down with my Father in his throne. He that hath an ear, let him

hear what the Spirit saith unto the churches. Re 3:14-22.

Because thou sayestand knowest not.

This is a normal habit of men. When Elihu accused Job of having spoken without

knowledge1the accusation boomeranged. The All-Knowing One asked Who is this that

darkeneth counsel by words without knowledge? Job 38:2.

Job, however, took the rebuke personally. He answered the question Who is this with the

confession therefore have I uttered that I understood not. Job 42:3.

And it is dangerous to speak of those things that we do not understand. Timothy was warned

that some had turned away from the faith. These were anxious to teach but were

understanding neither what they say, nor whereof they affirm. I Tim 1:6-7.

Laodicea converses each weekend regarding salvation, assurance, and the gifts of grace.

These topics are broached in Sabbath school with characteristic boldness. We, as members of

the church, are looking forward to Christs coming. But we dont understand these topics.

We wouldnt expect a prophet to say to us:

Woe unto you that desire the day of the LORD! to what end is it for you? The day of theLORD is darkness, and not light. As if a man did flee from a lion, and a bear met him;

or went into the house, and leaned his hand on the wall, and a serpent bit him.2

1 Job 34:352 Amos 5:18-19. Those that desire the Day of the Lord is a phrase that, in our day, has been abbreviated

into a single word: Adventist.


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Amos uses metaphors familiar to us. The serpent, the lion, the comfort of getting home after

danger. Perhaps we are not as mindful of the bear, that animal called by God to punish the

mocking of his special messenger. Amos indicates that Adventists, waiting and hoping to go

home to heaven, anxious to escape the roaring lion on their track, will find at last that they

have been deceived by the serpent and that their treatment of Heavens prophet has notendeared them to Heaven.

We are represented by Amos as expecting great things from the Coming of Jesus. Our riches,

whether or not they include material prosperity, include an assurance that all will be well

with us in the end. Laodicea knows, in a superficial way, that her destiny depends on her

love and her faith. She is aware that those with a faith/love relationship are the ones that are

justified. But rather than being a source of worry, this thought comforts her from day to day.

She is confident enough of her standing with God to speak of it.

I am rich and increased with goods and have need of nothing

There are certain conditions upon which we may expect that God will hear and

answer our prayers. One of the first of these is that we feel our need of help from Him.

He has promised, "I will pour water upon him that is thirsty, and floods upon the dryground." Isaiah 44:3. Those who hunger and thirst after righteousness, who long after

God, may be sure that they will be filled. The heart must be open to the Spirit's

influence, or God's blessing cannot be received.

Our great need is itself an argument and pleads most eloquently in our behalf. Butthe Lord is to be sought unto to do these things for us.3

Laodicea might be more conscious of her need if she understood the nature of faith and love.

These, according to James and Paul, are the riches of the gospel. But James speaks of men

who say they have faith, yet do not. James 2:14-20. And John speaks of men who say

they have love, but have it not. I Jn. 4:20.

It is interesting, in this context, to notice that faith in Gods truth and selfless love were thetwo significant virtues missing from the Laodicean church in Pauls time.

For I would that ye knew what great conflict I have for you, and for them at Laodicea,

and for as many as have not seen my face in the flesh. That their hearts might be

comforted, being knit together in love, and unto all riches of the full assurance of

understanding, to the acknowledgement of the mystery of God, and of the Father, and of

Christ; Col. 2:1-2

James speaks of those that are rich in faith and identifies them as the same class as those

that love God.

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich infaith4, and heirs of the kingdom which he hath promised to them that love him? Jas 2:5

Our God is spoken of as being, Himself, rich in mercy. This is shown by the great love

wherewith he loved us. Eph 2:4. Faith and Love are combined in a number of other

passages. A working faith can never be separated from love, for faith works by love. Gal.

3 SC p. 954 See 1Pe 1:7-8 for another correlation of faith with gold


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development of the theme that man shall live by every Word that proceeds from the mouth

of God.

The Word every must be allowed to have its meaning. Unbelief is selective. It may

incorporate portions of the word, the promises and stories, while spurning the counsels andcommands. It may acknowledge the laws and regulations while slighting the Sacrifice.

Unbelief has never saved a soul and never will. So James says that a man may try to showhis faith without works but that James will show my faith by my works.

Just as Laodicea has falsely supposed she had a great deal of faith, she has been misinformed

regarding love and does not recognize her dearth of the treasure.

The Nature of Love

Love is a fruit of the Spirit (Gal. 5:22). Unspiritual people do not love. Everyone that loveth

is born of God and knoweth God. And those with Jesus in their hearts most certainly do

exercise love. That Christ may dwell in your hearts, that you, being rooted and grounded in

love may know. He that loveth not knoweth not God for God is love. Love is so rare that

its possession attracts the attention of the world. By this shall all men know that ye are mydisciples, if ye have love one to another. John 13:35.

This is not to say that unconverted mothers do not love their children. Neither can we justly

deny that an unconverted man may truly love his converted wife. But sentimental selectivelove is a mere reflection of the virtue itself. Jesus made this contrast in Matthew 5. He

suggested to his audience that the love they showed their families and friends did not

indicate any relationship to their Father in Heaven. If they would be His children they

must love their enemies.

Loving our enemies does not change the fact that they are our enemies. Love is not an

ecumenical cover-up of differences. Love is, on the contrary, selfless service. Service of

others, at the expense of ones own interests and comfort, will be an identifying mark ofGods last day people.

Love in the Last Days

The Bible makes a number of statements regarding the significance of love to end-time

events. We observed earlier that the first century church of Laodicea (Col. 2:1-3) had a

crying need to be knit together in love. This need, a characteristic also of the last day

church, is signified in the term lukewarm. What is spiritual heat in this end-time context?

And because iniquity shall abound, the love of many shall wax cold. But he that shallendure unto the end, the same shall be saved. Matt. 24:12-13.

Enduring love characterizes the finally saved. The cooling of this selfless principle

characterizes the church in its Laodicean condition. But prophecy foretells more than a love

that survives. Paul speaks of end-time love as one that thrives.

And the Lord make you to increase and abound in love one toward another, and toward

all men, even as we do toward you: To the end he may stablish your hearts unblameable

in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all

his saints. I Thes. 2:12-13.


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Our love, if we are to be found blameless at Christs coming, must be growing for our

leaders, our fellow members, and for those that are without. If it is not growing, it will be

dying.

Visit your neighbors in a friendly way, and become acquainted with them. . . . Those

who do not take up this work, those who act with the indifference that some havemanifested, will soon lose their first love, and will begin to censure, criticize, and

condemn their own brethren.--{ChS 115.3}

What does love look like? That depends on the need of the one that isbrought into our sphere of influence. In the home, love looks like a fathercheerfully doing the dishes day after day. Love looks like disciplining oneselfto keep tracts on hand to give away at gas-stations and super-markets.Putting the needs of others first, true love, may look like taking fewer picturesand giving a larger offering for Mission Extension.

When a brother is found doing wrong, love looks like patience and correction.

When a brother is in danger, love looks like a solemn warning and a helpinghand. If your brother has done you wrong, love looks rather like faithfulrebuke and attempted reconciliation than like gossip. Lest we miss this lastpoint, Jesus used it as example of what His own Love means. He wrote toLaodicea:

As many as I love, I rebuke and chasten.

Hot or Cold

Somewhat selfless Christians make the universe confusing. The Lord of Glory, with

sympathy for those whose destinys will be decided by the vacillating witness of the church,

says that He is repulsed by half-measures in self denial.

His promise to spew out those that continued on with their mixture of self-interest and

God-pleasing ought to lead our church to remember Jerusalem.

Do not resist Him

Do not resist Him

When He is callingThe peace we now have

May not always be

The Holy City

Gods own Chosen

In His FavorThought shed always be

When the walls were burning and

Lighting a million tear-stained face

And the cedars that were thereWere making mountains glow

All the soldiers had been told

Do not destroy that place

But the God of Heaven said

It must be brought low

And when Jesus tried to tell

The people of their dangerThey reminded Him of what

it seemed had slipped His mind

But He said that to the faith

of Abram they were strangers

And it would not help them iftheir blood was from his line

Do not resist Him

When He is calling

The peace you now haveMay not always be

The Holy City

Gods own Chosen

In His Favor

Thought shed always be

Like a mother hen, He said

That he would have gathered themIf they would have come to Him

When the prophets called

But they all went their own way

To their chosen problems

And they left God no wayTo save them from them all

Do not resist Him

When He is calling

The peace you now haveMay not always be

The Holy City

Gods own Chosen

In His Favor

Thought shed always be


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Jesus, John the Baptist, and Jeremiah all argued against the smug we are the people mentality.

To this point we have discussed Laodiceas opinion of herself. She has thought, we have thought,

that she was rich. Her misunderstanding of love and faith has led to this delusion. She has beenlukewarm and cooling in her selflessness. This, in the face of a call to a growing and enduring love

and a warning of dire consequences otherwise, has endangered her position as the chosen of God.She would rather not acknowledge this danger and so the True Witness finds other ways to tell her.

Wretched, Miserable, Poor, Blind, and Naked

The Greek word talaheeporos, translated wretched, is found in only one other passage in thescriptures. There, in Romans 7, Paul describes the experience of a man that is in bondage to the law

of sin and death, a man that wants to do right, but who finds another law bringing him into

captivity to the law of sin.

This man, like all those that have not yet been set free from the law of sin and death (Rom. 8:2)

cries out, who shall deliver me from this body of death! Wretched Laodicea does not know Jesus.

She wants to do right but is unable.

Eleeinos, miserable in Revelation 3, is also found in just one other passage of scripture. Paul, inarguing the reality of a physical resurrection, describes the condition that we would all be in if there

were no rising from the dead.

If in this life only we have hope in Christ, we are of all men most miserable. 1Co 15:19

In other words, if there was to be no resurrection, our Christian hope would be adelusion. The hope of most Laodiceans is just such a delusion. Wretched andmiserable, wanting to do right and hoping for heaven while captive to sin anddoomed to deaththis is our general condition.

The gold of Revelation 3, the gold of Scripture, is faith that works by love andpurifies the soul. Laodicea is poor in the same sense that she is lukewarm.

Lukes gospel presents the poor as the recipients of heavens choicest blessings.There Jesus came to preach the gospel to the poor. He called his disciples yepoor and blessed them saying yours is the kingdom of heaven. The poor are tobe invited to Christian feasts before friends and relatives. And when, in this gospel,the invitation to the Heavenly feast is refused by others the command is goquickly into the highways and call, among others, the poor.

The Rich Ruler is invited to sell all he has and give to the poor. Sadly spurning the

offer, his crown went to another. In the next chapter the Wealthy Zacchaeus isinvited by the Spirit to do the same and volunteers his willingness to do it. Finally, itis the poor widow that out-gives the wealthy in the book of Luke. Luke 4:18; 7:22;6:20; 14:13,21; 18:22; 14:8; 21:2-3.

But our church is not poor in Spirit in the beatitudal sense that would bring theblessings of which Luke wrote. She is proud, knowing nothing of her condition,arguing about questions and strifes of words, whereof cometh envy, strife, railings,evil surmisings, 1 Tim 6:4. Her contentions do not tend to increase her affectionand self-less disposition.


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So wretched means captive to sin; miserable means having a deluded assurance of salvation;

poor means having little of the riches of James 2:5, faith and love. More than these, Laodicea is

both blind and naked.

The Pharisees were blind leaders of the blind. They were offended at Christs instruction in

Matthew 15. When the disciples tried to apprise their master of how these leaders felt, Jesus said letthem alone. They be blind leaders of the blind, and both shall fall into a ditch.

They were making of none effect the Testimony of the Law of God (v. 6) and were shutting out the

very light that might have saved them.

Jesus spoke with great plainness to these men. He said Ye blind guides fools and blind fools

and blind Ye blind guides ye blind Pharisees. Matt 23: 16, 17, 19, 24, 26. They missed the idea

of true spirituality. Their religion was superficial. It was focussed on the largeness of the institutional

offerings and ignorant of the smallness of institutional piety. But when certain Pharisees asked Jesus

are we blind also? He answered almost cryptically:

If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.Joh 9:41.

It was not Jesus that denied their blindness. They denied it in their hearts while asking about it with

their lips and Jesus quoted to them their hearts answer. This is precisely Laodiceas problem. Shemay even come to Jesus and ask am I blind? But her question is unbelief. Jesus has already told

her that she cannot see and offered to heal her eyes. The question is a denial of the illness.

What a tragedy it is, for wretched, miserable, poor, blind persons are the very ones the gospel has

been custom-made to help. It was, in fact, the call of the apostle Paul to open spiritual eyes to the

light that they might receive forgiveness of sins.

To open their eyes, and to turn them from darkness to light, and from the power of Satan unto

God, that they may receive forgiveness of sins, and inheritance among them which are

sanctified by faith that is in me. Ac 26:18

The four words we have studied thus far are all code for unconverted. Jesus has said to Laodicea,

you are unconverted, unconverted, unconverted, unconverted. And He says it again with the word

naked.

We are familiar with the idiom of wearing Christs righteousness. We think we are clothed. How

embarrassing to find that we are not! Our confusion stems from our ignorance of Christs

righteousness and of how to put it on. Jesus offers us white raiment and we will study that offerafter considering His first proffered giftGold.

I Counsel Thee to Buy

The Heavenly Merchantman has presented His wares in the Old Testament as well.There we learn how one as poor as Laodicea may buy riches as Christ offers here.

Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy,

and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye

spend money for that which is not bread? and your labour for that which satisfieth not?

Hearken diligently unto me, and eat ye that which is good. . . .


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Incline your ear, and come unto me: hear, and your soul shall live. Seek ye the LORD while hemay be found, call ye upon him while he is near. Let the wickedforsake his way, and theunrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon

him; and to our God, for he will abundantly pardon. Is. 55:1-7

Isaiah does not say that listening carefully to God and forsaking our evil way is thecost of Gods blessings. His mercy is without money and without price. But thesewillful actions are nonetheless the condition upon which we may buy and satisfyour soul hunger.

What can we pay in our penury? We can pay attention. We can hearken andincline our ear and hear when God says Ho! That is how we get the gold? Sothen, faith cometh by hearing, Rom 10:17, by hearing the Word of God.

Isaiah 55 is too much for many persons. They can not see consistency in havingconditions attached to a free gift. If we have to buy it, it is not free. If it is free, wedont have to buy it. Let them argue with Jesus in Isaiah and Revelation. We only

want to believe the marvelous offer and to seek the Lord while He may be found.

Thou Mayest be Rich . . . be Clothed . . . and See

Pause here and drink in the glory of the promise. From the wretched state we are inwe are told in the plainest language, there is hope!

So we come to Jesus for the Gold of faith and love. How do we buy them? By anongoing act of the will. Faith and Love are fundamentally the very same thing. Theyare a choice on our part to let Gods creative Word live through us. Then we canchoose to live by each portion of the Word that we find, to put the needs of even

those we have never met before our own conveniences.

Everything here depends on the right action of the will. If we will let the Word ofGod dwell in us richly and let love be without falseness, God will work in us bothto will and to do of His Good pleasure. These heavenly plants, faith and love, growprodigiously when cared for by the constant exercise of the will. Our decisions tohelp others incline our wills even more in that same direction. Our choice to denyour desires so that we may live by a God-breathed principle makes us more like Himthat spoke the principle.

And White Raiment

Perhaps the Clothing that Christians wear is one of the least understood aspects ofRighteousness by Faith. In the minds of many this spiritual robe is about equivalentto having pardon written by our names in Heaven. But this is not the way Paul and

John present it. In Revelation three we are given two reasons to buy and wear thegarment.

The first is to avoid nakedness itself. The second is to prevent the shame of thatnakedness from being witnessed. This last point hints that this robe is more than


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seated antipathy of men for having their wrong course pointed out. One of the mostself-deceiving ways of despising reproof is to simply avoid hearing it. For every onethat doeth evil hateth the light, neither cometh to the light, lest his deeds should bereproved. Joh 3:20. That this is a danger for Laodicea is apparent in the Spiritsadmonition to hear. Rev 3:22.

Be Zealous and Repent

This passage is evidence enough that zeal and repentance are also functions of thewill. We chose what we will dzaylohoe, Greek for earnestly desire. This is thesense of be zealous. And we chose from what and to Whom we will turn. This isrepentance. But it is manifest in the words that some source of information mustinform the soul what from what he is to zealously repent. Misguided zeal andundirected repentance can not be intended.

They zealously affect you, but not well . . . But it is good to be zealously affected always in agood thing, and not only when I am present with you. Ga 4:17-18.

The question, repent of what? is answered by the implications in the next verse.

Behold, I Stand at the Door and Knock

This is the last of the code-phrases for unconverted. Jesus wants to dwell in our hearts by faith.

Yet for unbelieving Laodicea He patiently waits at the door. The Prince of Peace is outside and so

peace itself can not be inside.

The Saviour says, "Behold, I stand at the door, and knock; if any man hear My voice, and open

the door, I will come in to him, and will sup with him, and he with Me." Rev. 3:20. He is not

repulsed by scorn or turned aside by threatening, but continually seeks the lost ones, saying,

"How shall I give thee up?" Hosea 11:8. Although His love is driven back by the stubborn heart,

He returns to plead with greater force, "Behold, I stand at the door, and knock." The winningpower of His love compels souls to come in. And to Christ they say, "Thy gentleness hath made

me great." Ps. 18:35. {COL 235.2}

Two Conditions to Christs Entrance

If any man hear my voice, and open the door, I will come in to him, and will sup with him, andhe with me.

Hearing his voice that is the first condition. Deaf persons today often have doorbells that trigger

lights in their house to blink on and off. Unless they are sleeping, this signal will alert them to the

presence of a guest. Jesus presents the case to Laodicea as if it is not a matter to be assumed that she

will hear his voice. If she does not hear his voice, she will not think to open the door.

What is Jesus saying at the door? He is saying Repent. Repent of what?

Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the

seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes,

according to all the law which I commanded your fathers, and which I sent to you by my

servants the prophets . 2Ki 17:13


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The food that Jesus offers is his truth. Truth is food? Prophets are represented as eating scrolls (Ez 2

and Re 10). Jeremiah wrote Thy words were found, and I did eat them; and thy word was unto me

the joy and rejoicing of mine heart. Jer 15:16.

On the surface it might seem that all have access to this feast. But it is not so. They may eat thewords alone. But if they would eat them with Jesus, they must open the door. And the words, without

Jesus indwelling, will not be a true profit.

For unto us was the gospel preached, as well as unto them: but the word preached did not profit

them, not being mixed with faith in them that heard it. Heb 4:2

Does Revelation speak of any special meal of truth being made available to Christs followers? Any

special Word from Him? Certainly. The Testimony of Jesus, as given to the Remnant Church, not

only invites the church to open her door but proffers a true abundance of good things for those that

do invite Christ to enter.

To Sit with Me on My Throne

This honor have all the saints.. Ps. 149:9. We then, a kingdom of priests here, willreign also as kings and priest above. (The twenty-four elders already reign this way.Re. 5:10.) Already we are a royal priesthood. 1Pe 2:9.

Our royal destiny, to sit on an eternal throne, makes certain behaviorsunacceptable. This is why Adventists must not drink alcoholic drinks. It is not forkings, O Lemuel, not for kings to drink wine . . . lest they drink and forget the law.And regarding priests, Do not drink wine nor strong drink, thou, nor thy sons withthee, when ye go into the tabernacle of the congregation, lest ye die: it shall be astatute for ever throughout your generations: And that ye may put differencebetween holy and unholy, and between unclean and clean. Le 10:9-10.

Our calling to being judges in the future sets us apart as tea-totaling priests eventoday.

Even as I also Overcame

This study opened with a statement on one unchanging element of present truth. Beholding Jesus

ever has been and ever will be current theology. In closing His message to the Laodiceans, Jesus

presents His own life of self-denial and service as a model for those that would be overcomers. The

most notable overcoming on Christs part was the defeat of his own inclination to escape the cross.If it be possible, he prayed in human weakness, let this cup pass from me. Nevertheless, not my

will, but Thy will be done.

Not my will. That is the way that Christ overcame. Even as I also did, He invites, you may also.

Long afterward, when John had been brought into sympathy with Christ through the fellowship

of His sufferings, the Lord Jesus revealed to him what is the condition of nearness to His

kingdom. "To him that overcometh," Christ said, "will I grant to sit with Me in My throne, even

as I also overcame, and am set down with My Father in His throne." Revelation 3:21. The one

who stands nearest to Christ will be he who has drunk most deeply of His spirit of self-

sacrificing love,--love that "vaunteth not itself, is not puffed up, . . . seeketh not her own, is not

easily provoked, thinketh no evil" (1 Corinthians 13:4, 5),--love that moves the disciple, as it


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moved our Lord, to give all, to live and labor and sacrifice even unto death, for the saving of

humanity. {AA 543.2}

Amen.


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Chapter Three

Hebrews Problems and Ballenger

Brief Idea: Adventism has nothing to be ashamed of regarding its position on Daniel 8:14.

From tsdaq to the relation of the little horn to the sanctuary's defilement; from Daniel 6 toDaniel 8, we stand on solid ground.

Many persons have left Adventism over a number of objections to our doctrine. And oneobjection that rises periodically is that our belief in the sanctuary message is founded on afaulty translation of Daniel 8:14. The sanctuary was to be justified, not cleansed. So theargument runs.

Arguments about Words

Of these things put them in remembrance, charging them before the Lordthat they strive not about words to no profit, but to the subverting of thehearers. 2Ti 2:14

When we ask, "what does that verse mean?" we may search for an answer in other verses.But when we ask "what does that word mean?" we may find men challenging our position byreferring to sources beyond our ability to evaluate. We, the average readers, are not able tocompare the merit of various lexicons and of various authorities in the field of Biblicallanguages.

Neither can we take the word of the man speaking to us. Nor can we discount it. So Paul said"don't let Bible discussions degenerate to this level. Keep them on the level of comparingscripture with scripture or your hearers will suffer."

This is particularly important when studying Daniel 8:14. We have enough scholars on ourside to confidently move forward in the business of comparing scripture with scripture. Theprimary translators of eight translations validate the rendering oftsadq as "cleansed."

Eight Translations

14 And he said unto me, Unto two thousand and three hundred evenings andmornings; then shall the sanctuary be cleansed.American StandardVersion

14 And he said to him, For two thousand, three hundred evenings andmornings; then the holy place will be made clean.Bible in BasicEnglish

14 And he said unto me, Until two thousand and three hundred evenings andmornings: then shall the sanctuary be vindicated.Darbys

Translation

14 And he said to him: Unto evening and morning two thousand threehundred days: and the sanctuary shall be cleansed.Douay Version

14 And he said to him, Evening and morning there shall be two thousand andfour hundred days; and then the sanctuary shall be cleansed.English

Translation of the Septuagint (from the Online Bible CD-ROM)

14 And he said to him, "For two thousand and three hundred evenings andmornings; then the sanctuary shall be restored to its rightfulstate."Revised Standard Version


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of God. [YLT] And into the second, once in the year, only the chief priest, not apartfrom blood, which he doth offer for himself and the errors of the people, the HolySpirit this evidencing that not yet hath been manifested the way of the holyplaces hagion, the first tabernacle having yet a standing; which is a simile in regard tothe present time, in which both gifts and sacrifices are offered, which are not able,in regard to conscience, to make perfect him who is serving, Heb 9:5-9

The passage in Hebrews 9 uses the term "second veil." This, by simple implication, definesthe veil of Hebrews 6 as the entrance curtain to the sanctuary.

And in Hebrews 10:19, where the phrase "into the holiest of all" comes from two words, thephrase should be rendered "holy places." The same holds in Hebrews 9:8. There "of the holyplaces" is preferable to "into the holiest of all."

With these observations the force of Ballenger's argument falls flat.

Some Details:

Old Testament Forgiveness

Ballenger reasoned that if Christ's intercession is indispensable to salvation then thesanctuary must have been active in the Old Testament with Christ ministering there.

Paul briefly addresses the issue of Old Testament forgiveness in Romans 3. How could Godforgive men and grant them righteousness prior to the cross?

Being justified freely by his grace through the redemption that is in Christ Jesus:Whom God hath set forth to be a mercy seat (margin) through faith in his blood, [YLT]for the shewing forth of His righteousness, because ofthe passing over of thebygone sins in the forbearance of Godfor the shewing forth of Hisrighteousness in the present time, for His being righteous, and declaring himrighteous who is of the faith of Jesus. Ro 3:24-26.

Though Jesus was the Lamb slain from the foundation of the world, all forgiveness thatantedated Calvary was apparent injustice to those not knowing the future. It was aforbearance that might mar Gods reputation for righteousness. The cross showed, in thepresent time of Paul, that the passing over the past sins had been, indeed, righteous.

This perspective is not divine. God inhabits eternity. The Father and the Son understood thenature of the sacrifice to be made and treated men, such as Abraham, with the same qualityof righteousness that is granted to us today. Nevertheless, this everlasting righteousnesswas not brought in until the cross. Daniel 9:24.

The pre-cross application of this righteousness is the salvational meaning of Revelation13:8.The term before the foundation of the world is used by Peter, Paul, Matthew and John torefer to Gods ordained plan for saving men.

This did not make the cross superfluous when the time came for the sacrifice. Nor did itmake Christs intercession superfluous when the time came for his mediation to begin. Nordoes Gods plan make the judgment superfluous now that the books have been opened.

Within the Veil

Balangers technical mistake was equating the New Testament veil (a covering) with theOld Testament vail (the poreketh, or curtain.) When he found an Old Testament passagethat spoke of within the vail the passage would point quite consistently to the Most Holy


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Place. So when Hebrews spoke of within the veil he concluded that Biblically it must meanthat Jesus entered the Most Holy Place at his ascension.

What was wrong with that line of reasoning?

The Old Testament passages regarding the entrances to the Holy and Most Holy Places usethree words with which Adventists should familiarize themselves. They are "door," "hanging"

and "vail." Their derivation is briefly outlined below:

"door" Hbr:pethack; Strongs: "opening, doorway, entrance.""hanging" Hbr: macak Strongs: "hanging" from a root meaning "to

cover""vail" Hbr:poreketh Strongs: "curtain" from a root meaning "to

separate"

The summary of the data is that there aretwo hangings, "macak" that are named"entrance" and "vail" respectively. Thesenames relate to the purpose of the twocurtains. The first forms the entrance to

the sanctuary. Ex 26:36; 35:15, 17;36:37; 39:38; 40:5, 28; Num 3:25, 26;4:25, 26. The second separates theapartments. Ex 35.12; 39:34; 40:21; Num4:5.

Priests could find an "entering in" to the tabernacle at the "door" (Ex 35:15) and a "vail" thatwould "divide" between the "Holy Place and the Most Holy." Ex 26:33. What is the purposeof the first hanging? It is an entrance. What is the purpose of the second? It is a separation.

In Hebrews 6, 9, and 10 these three words all find their parallels. Jesus has "entered" thesanctuary ahead of our hope that "entereth" there within the door hanging, the first macak.

"Which hope we have as an anchor of the soul, both sure and stedfast, andwhich entereth into that within the veil; Whither the forerunner is for usentered, even Jesus, made an high priest for ever . . ." Heb 6:19-20.

The Ark of the Covenantis "after the second veil" that separates between the Holy and MostHoly described in Hebrews 9.

For there was a tabernacle made; the first, wherein was the candlestick,and the table, and the shewbread; which is called the sanctuary. And afterthe second veil, the tabernacle which is called the Holiest of all; Which hadthe golden censer, and the ark of the covenant overlaid round about withgold, wherein was the golden pot that had manna, and Aarons rod thatbudded, and the tables of the covenant." Heb 9:2-4

The short of all this is that "vail" in the Old Testament is the name for the second curtain.When we read, therefore, of "within" and "without" the "vail" we are referring to the MostHoly Place and Holy Place respectively. This was an accurate observation on the part ofBallenger. "Within the separating curtain" would sensibly be understood this way.

But the New Testament "veil" corresponds to the Old Testament "hanging" where the first isan entrance and the second is a separation. Heb 6:19-20 is clearly a reference to theentrance veil; Heb 9:2-4 to the separation veil. And so Adventism shines and Ballengersview loses luster.


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from blood, which he doth offer for himself and the errors of the people, the HolySpirit this evidencing that not yet hath been manifested the way of the holyplaces hagion, the first tabernacle having yet a standing; which is a simile in regard tothe present time, in which both gifts and sacrifices are offered, which are not able,in regard to conscience, to make perfect him who is serving, Heb 9:5-9

We reply to Ballenger that Paul could not in his own day explain the Most Holy Place ministry.

It was sealed by the order of Jesus in Daniel 12. And, in fact, this is precisely why there weretwo apartments. What was the Holy Spirit thus evidencing?

Namely that the meaning and purpose of the Most Holy Place would not be revealed whileChrist was still officiating in the Holy Place, while the first tabernacle yet was a symbol ofthe present.

So Hebrews teaches exactly what Adventists expect it ought to teach about the Most HolyPlace.

And that is simply true.

Chapter FourAn Invisible Remnant

Even so then at this present time also there is a remnant according to theelection of grace. Ro 11:5

I am part, I believe, of the remnant. There are Adventists who do not believe that weare the remnant church, but most of them dont believe a lot of other true thingseither.

But I think that many of my faithful friends would be surprised if they knew what Ithought the Bible teaches about the remnant church of Revelation 12. I dont

believe that an unconsecrated Seventh-day Adventist is part of the remnant.

In other words, I dont believe that the remnant is the visible church. And why do I,the enemy of all dissident movements, have such a view? The Bible tells me so.

But this chapter is much more than an answer to the question, is the remnantvisible or not?

Indeed, this chapter is an introduction to a system of metaphors that governs muchof how Old Testament prophecies should be understood in our time.

The Remnant and Captivity

Even in ancient times God planned to reach the nations of the world despite theapostasy of His people. A plan to reach the world through the faithfulness of Hispeople would never have materialized. The Lord said "Cursed be the man thattrusteth in man" (Jeremiah 17:5). His model of international evangelism harmonizeswith this precept.


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And it is a passage that establishes the spiritual nature of the second gathering ofthe remnant. The "ensign" that Jesus becomes is a beacon for recovering theremnant that have been scattered to the great nations of the world. As the"outcasts" pour in from "the nations" in the four quarters of the earth, old rivalrieswithin the church vanish with their causes.

And it shall come to pass in that day, that the Lord shall set his hand againthe second time to recover the remnant of his people, which shall be left,from Assyria, and from Egypt, and from Pathros, and from Cush, and fromElam, and from Shinar, and from Hamath, and from the islands of the sea.And he shall set up an ensign for the nations, and shall assemble the outcastsof Israel, and gather together the dispersed of Judah from the four corners ofthe earth. The envy also of Ephraim shall depart, and the adversaries of

Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vexEphraim. Is 11:11-13.

God's people unite in a sweeping campaign that subjects their enemies (11:14).God blesses their efforts to such an extent that the Egyptian language becomes

extinct (11:15). A supernatural highway is established for those leaving Assyriancaptivity to join the "remnant." They will break forth in songs of deliverance thathave become familiar to many already.

And there shall be an highway for the remnant of his people, which shall beleft, from Assyria; like as it was to Israel in the day that he came up out of theland of Egypt. And in that day thou shalt say, O LORD, I will praise thee:though thou wast angry with me, thine anger is turned away, and thoucomfortedst me. Behold, God is my salvation; I will trust, and not be afraid:for the LORD JEHOVAH is my strength and my song; he also is become mysalvation. Therefore with joy shall ye draw water out of the wells of salvation.And in that day shall ye say, Praise the LORD, call upon his name, declare his

doings among the people, make mention that his name is exalted. Sing untothe LORD; for he hath done excellent things: this is known in all the earth. Cryout and shout, thou inhabitant of Zion: for great is the Holy One of Israel inthe midst of thee. Isaiah 11:16-12:6

In summary, the remnant people are the invisible church. They are the fewmembers of the visible church that are "saved." Bible prophesies describe our timeunder the figure of a scattering and subsequent gathering.

Esaias also crieth concerning Israel, Though the number of the children ofIsrael be as the sand of the sea, a remnant shall be saved: For he will finishthe work, and cut it short in righteousness: because a short work will the Lord

make upon the earth. And as Esaias said before, Except the Lord of Sabaothhad left us a seed, we had been as Sodoma, and been made like untoGomorrha. Ro 9:27-29.

The Scattering of the False Shepherds and Gathering around Jesus

If a timeline were to be labeled with the phases of the final scattering-gatheringprocess, the gathering of the faithful would follow the scattering of the false


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And on the great Day of Atonement we find that the people were to becleansed so that they might be clean before the Lord.

Le 16:30 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.

And as if these witnesses were not sufficient, you could arrive at themeaning of atonement by thinking about the needs of the sanctuary. Doesthe sanctuary need to be forgiven? Is it guilty? Obviously the answer is no.But it is defiled. And what does it need? It needs to be cleansed. Daniel8:14.

So if we put the thoughts which we have found thus far together, we get thefollowing:

The cross was an act of cleansing sinners. It was an atonement. Since thattime, whenever men would confess and forsake their sins, Jesus would befaithful to forgive and cleanse them. He has been making atonement.

But in the end time in which we are living Jesus is doing a special work ofcleansing. Many unknown sins are being forgiven during this time, sins thatwere never confessed because never known.

Heb 9:7 But into the second went the high priest alone once everyyear, not without blood, which he offered for himself, and for the[ignorant acts] of the people:

And the sanctuary is being cleansed from its defilement.

End Time CleansingWhen are deceased men forgiven for their unknown sins? Manifestly, thishappens when their names come up in the judgment. This is when Jesusconfesses them before the Father and before the angels. This is when theirsins are blotted from the books of record. This is when they are given whiterobes. Re 3:5.

During this same time period of the judgement there is another work ofcleansing that Hebrews calls the cleansing (purging) of the conscience.Hebrews 9:9; 9:14; 10:2; 10:22. According to the logic of chapter 10, theyearly process of sacrifices that finished with the Day of Atonement was afigure of cleaning the character and life of the people.

The idea is that if the symbols had been as effective as the reality would be,the process would only have been completed once. After that theworshippers would have had no more conscience of sins.


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But as the symbols were just that, symbols, every year was anotherrepetition of the ceremonies.

There will not, however, be another repetition of this worlds history. And wewould do well to ask what kind of cleaning is going on during the end of the

earths history.

Jesus is doing the work. And just as there was an atonement made for thepriestly families on the Day of Atonement, so in the end of the earths historythere is a special cleansing of the same body:

Mal 3:3 And he shall sit as a refiner and purifier of silver: and he shallpurify the sons of Levi, and purge them as gold and silver, that theymay offer unto the LORD an offering in righteousness.

It is apparent that the object of this cleansing process is holiness in the livesof the priests. This kind of object requires some level of cooperation on thepart of the people. And this was also prefigured in the Day of Atonement.

The people were to have an holy convocation and were to afflict theirsouls, and make offerings, and do no work, because it was a day of ofatonement, to make an atonement for you before the Lord your God. Le23:27-28.8

The people were to fast as outlined in Isaiah 58. They were to break everyyoke and to put away besetting sins such as speaking vanity and accusingothers. Is 58:9. They were to deny themselves for the good of others. Theywere to give the Sabbath its proper honor.

Cleansing by BloodThis purification of their lives was the cleansing of the conscience. Someonemight ask, In what sense is this kind of cleansing accomplished by blood?

There are several true answers to this question. But first, lets establish thatChrists blood does indeed cleanse from sin.

Jesus uses his own blood. What does He do with it?

Re 1:5b-6 Unto him that loved us, and washed us from our sins in hisown blood,6 And hath made us kings and priests unto God and his Father; to himbe glory and dominion for ever and ever. Amen.

8 Additionally, in the ye

deeper aug 3-09 version

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