Investigating the

Investigative Judgment:
An Analysis and Dismantling of the
"Investigative Judgment" Doctrine
Held by Seventh-day Adventists

By Larry Pahl

2010
TABLE OF CONTENTS

Dedication, 5
Historical and Personal Foreword, 7

Part I: Daniel 8:14, Text and Context, 13

1. The Central Text of Seventh-day Adventism
2. The Dialogue Between Jesus and Gabriel
3. The Question of the “Days”
4. The Time
Part II: Linking Daniel 8 and 9, 21
Part III: Paul in Hebrews, 27
Part IV: Jesus, 35
Part V: The Rest of the New Testament, 41
Part VI: The Angels, 53
Part VII: Adventist Scholars, 59

Diagrams, 67
1. Possible Ending Points for the 2300 Days
2. The Traditional Linking of Daniel 8 and 9
3. The Chiastic Structure of the Book of Daniel
4. Aligning the Visions of Daniel 8 and 9
5. Hebrews 9 Sanctuary Typology
6. The Holy Place of Hebrews 9:12
7. The “Blotting Out” of Sin
8. Further Clarification of Hebrews 9:12
9. The Literary Structure of Daniel 7
10. Cottrell Poll on Daniel 8:14

Appendix. 2002 Statement by Larry Pahl to accompany

request to be dropped from the SDA Church, 77

Footnotes, 79

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4
DEDICATION

This rather technical work is dedicated to my wife Lynn who

never did understand the "investigative judgment" and all its
contortions and complexities even when an Adventist pastor
gave her studies in preparation to joining the Adventist
Church.

It is further dedicated to others, tender-hearted like my wife,

who have experienced the tension, doubt, condemnation and
frustration accompanying, consciously or unconsciously,
assent to the "investigative judgment" doctrine.

This work is further dedicated to my former student Lisa and

other students who are students indeed. Lisa told me many
years ago she would be interested in my views on the
investigative judgment. Here they are.

I do not relish denominational cockfights and doctrinal

struggles, nor has it been my desire to initiate them. But my
governing guides since my conversion have been to follow
truth wherever it leads and to follow the promptings of the
Spirit of God that I might fulfill my "duty" as perceived by
conscience and reflection. Holding the findings of this present
study largely silently for fifteen years, I am now led to believe it
is my duty to publish them. I lay my life at the feet of my Good
Shepherd.

My Lord, I present the offering of this study to you to use or

neglect as You would see fit for Your holy purposes. Even so,
come quickly Lord Jesus.

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6
HISTORICAL AND PERSONAL FOREWORD

Seventh-day Adventists are the enigma of the cult book

writers. Some call them fully a cult, others stick them in the
"no-man's-land" of an appendix, while others, following the
lead of Donald Barnhouse and Walter Martin several decades
ago, consider them full evangelical brethren. The doctrine
which has always been the greatest stumbling block to
outsiders evaluating the "cult level" of Seventh-day Adventism,
even more than the keeping of the seventh day Sabbath and
the claims that Ellen White received prophetic revelations, is
the doctrine of the "investigative judgment."

If a true evangelical Christian were to hear for the first time a

simple explanation of what traditional Adventism teaches
about the investigative judgment he would probably be
appalled and have no doubts that Adventists are a cult. At first
blush the doctrine seems to make of none effect the grace of
God, though Adventists will deny it. Simply put, the doctrine of
the investigative judgment is this: Jesus did not begin acting
as Judge of the human race until 1844. It was in that year, on
October 22, that He began presiding over a great judgment
tribunal. Those people being tried are professed believers in
God, starting in the days of Adam and continuing right up to
the present. This investigative judgment is still going on, with
Jesus continuing to accept and reject the lives of believers as
their cases are brought up before Him. Adventists believe that
after Jesus has finished judging those who are now in the
grave, he begins to judge the lives of believers who are alive
now. This is called "the judgment of the living." One does not
know when his case will be taken up in the sanctuary above.
When it finally is, if he passes the judgment, his sins are then
"blotted out", and he is then accepted for the pearly gates.
This present study is an examination of that teaching from a
Biblical point of view.

The Adventist "investigative judgment" doctrine is built upon

several steps of reasoning, none of which is overriding or
preeminent. None of the "evidences" offered to "prove" the
doctrine clearly and distinctly teaches that concept by itself.
What strength there is in the traditional argument comes from
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accumulating partial evidences and stacking them up. Several
of the major elements of this accumulation are listed below:

• Daniel 8:14 refers to the start of the "investigative

judgment" because it refers to the Day of Atonement
service described in Leviticus 16.
• The "days" ("evenings and mornings") of Daniel 8:14
must be understood as years.
• Daniel 9 is a further explanation of Daniel 8 and this
connection legitimizes beginning the 2300 days of 8:14
with a starting point in Daniel 9.
• Hebrews 9 does not teach that Jesus entered into the
Most Holy Place of Heaven (that is, heaven itself)
when He ascended in 31 A.D.
• The earthly tabernacle of Moses is an exact replica of
the temple in Heaven.
• The first apartment of the earthly tabernacle
symbolizes the ministry of Christ in Heaven from the
time of the cross until 1844.
• The second apartment of the earthly tabernacle was
meant to symbolize the work of Christ in Heaven
beginning in 1844.
• Jesus' work in Heaven involves examination of record
books of the lives of the professed saints to see if they
are worthy to have their sins "blotted out".
• This "blotting out" of sins is something distinct and
more permanent than simple "forgiveness" of sins.

This is not a perfect listing, but it does come to terms with the
major bases of the traditional understanding. In the course of
the study being presented here every one of these
propositions receives attention. Several things need to be said,
however, before commencing this examination, so that the
forest not be lost for the trees.

First, it must be considered that the momentum of the Miller

movement from which the Adventist Church was spawned put
pressure on the new interpreters to keep the date 1844 as an
epochal date. They knew that the movement had enjoyed
signal evidences of divine blessing and therefore it could not
be a total mistake. They were committed to keeping as much
8
of Miller as they could. There was a danger in this because,
while God had blessed the Miller movement, it was fueled in
its major premise by a major mistake. Is it not possible that the
reinterpreters, who became Adventists, could be fueled also in
their major premise by a mistake? Miller and associates were
sure they were right just as orthodox Seventh-day Adventists
are sure they are right about the investigative judgment. The
history of the Miller movement alone should be a sober caveat
here.

The second general consideration is, without doubt, the

jugular. The gospel revealed in the New Testament is in total
irreconcilable contradistinction to the concept of an
investigative judgment. They are mutually exclusive. No matter
what little victories of exposition might be won by scholars
trying to "prove" the traditional view, the "forest" must never be
lost sight of. The New Testament gospel assures the believer
that he has a full and sufficient atonement in Christ NOW and
that no future investigative tribunal need bar his assurance of
victory now. The following New Testament Scriptures are
examples of gospel truth that must never be swept away by
some imperfect analogical Old Testament schema. The Old
Testament types, symbols, parables and stories must always
be interpreted by the good news of the story of the cross and
its meaning and never vice-versa. The following texts and their
accompanying assurances should be preeminent in any
practical theology:

• ROM 8:1 KJV There is therefore now no condemnation

to them which are in Christ Jesus...
• HEB 9:26 KJV For then must he often have suffered
since the foundation of the world: but now once in the
end of the world hath he appeared to put away sin by
the sacrifice of himself.
• HEB 10:14 KJV For by one offering he hath perfected
for ever them that are sanctified.
• 1JO 1:9 KJV If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us from all
unrighteousness.
• HEB 1:3 KJV Who being the brightness of his glory,
and the express image of his person, and upholding all
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 things by the word of his power, when he had by
himself purged our sins, sat down on the right hand of
the Majesty on high;

The great arsenal against Satan's attacks upon believers is

the imputed righteousness of Christ. Practically speaking the
wonderful truth of Christ's imputed righteousness must take
second place or be hidden altogether by the investigative
judgment, with its focus on a future time of fuller investigation.
In contrast the Bible plainly teaches that if we have faith in
Christ now we have total assurance and total coverage. We
need not wait and worry about a future time when we will be
judged with intense scrutiny. The Bible plainly teaches in the
Old and New Testaments that Christ is our substitute now. He
was judged so that we need not be judged and condemned.

• JOH 3:36 KJV He that believeth on the Son hath

everlasting life: and he that believeth not the Son shall
not see life; but the wrath of God abideth on him.
• JOH 5:24 KJV Verily, verily, I say unto you, He that
heareth my word, and believeth on him that sent me,
hath everlasting life, and shall not come into
condemnation; but is passed from death unto life.
• JOH 12:31 KJV Now is the judgment of this world: now
shall the prince of this world be cast out.
• 2CO 5:17 KJV Therefore if any man be in Christ, he is
a new creature: old things are passed away; behold, all
things are become new. 18 And all things are of God,
who hath reconciled us to himself by Jesus Christ, and
hath given to us the ministry of reconciliation; 19 To
wit, that God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them; and
hath committed unto us the word of reconciliation.

There is no explicit text in the New Testament that teaches

that Christ would undertake a ministry in Heaven at a future
time other than the ministry He initiated at the ascension. The
rending of the veil at Jesus' death was an event of powerful
significance. It signified that direct access to God was opened
now through Christ. There are to be no barriers, doors, veils,
hindrances, such as the stumbling block of an investigative
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judgment to fog the way and our immediate and direct access
to a God of love. The rending of the veil in symbol is fulfilled
antitypically, or in reality, by the rending of Christ's flesh. His
shed blood is our assurance of God's openness to us, His
commitment to us, His love now, in the present.

Now, as Scripture says, we may enter boldly to the throne of

grace, not with fear and reservation, as in the former service
which needed a separating veil. "Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find
grace to help in time of need." (Heb. 4:16) The veil
demonstrates NOT that a different judgment process began in
1844, but that sinful man cannot approach a holy God except
through Christ, and then with great assurance.

The doctrine of an investigative judgment is incompatible with

the gospel. They are enemies. The intense scrutiny of
character in the supposed investigative judgment feeds into
legalism and strikes hard at humble, conscientious saints. The
investigative judgment demands perfection leaving not one
spot or stain on the character. It requires that we reflect the
image of Jesus perfectly. The gospel, on the other hand, calls
for faith in the perfect righteousness of Christ that is imputed to
the believing, penitent, trusting child of God. This person's
perfection, then, is only in Christ.

• COL 1:28 KJV Whom we preach, warning every man,

and teaching every man in all wisdom; that we may
present every man perfect in Christ Jesus:
• PHI 3:9 KJV And be found in him, not having mine own
righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is
of God by faith:

This is the overarching perspective in the tensions between

the "investigative judgment" and the gospel. It is the "forest".
The reader is invited to intently check the muster of the
individual trees in this forest to see if this overview is
substantially correct or not.

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A third and final general consideration to mention as a prelude
to the formal study is that of the practicality of this doctrine for
evangelism. The various subjects that evangelists present are
like tools in the toolbox of a tradesman. The ultimate job of the
evangelist as tradesman, is to have a hand in helping people
give their lives to Christ and follow Him. Doctrines such as
God's goodness, His death on the cross, His love for mankind,
the truth of the Bible, the power of prayer, are the tools of the
trade. Even if the doctrine of the investigative judgment was
true, it is a cumbersome doctrine to lug around. Its focus on a
date in the 19th century is not the kind of thing to excite a
teenager in the 1990's. Its complicated and cumbersome line
of reasoning does not easily reach the heart and requires an
extensive outlay of study time to be grasped in its whole.i This
is in contrast to the message of the cross, which most will
acknowledge as being the central and most important teaching
of Christianity. While this consideration in no wise evaluates
the ultimate validity of the investigative judgment, it gives
insight to the Adventist slogan, "While we preached Seventh-
day Adventism, we forgot to teach Christianity."

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 I.
DANIEL 8:14:
TEXT AND
CONTEXT

13
1. THE CENTRAL TEXT OF SEVENTH-DAY ADVENTISM

1a. THE IMPORTANCE OF THE TEXT. Daniel 8:14 and its

understanding within Seventh-day Adventism has been the
central tenet of the Seventh-day Adventist "message" (a
phrase commonly used by laymen to refer to what they
consider the unique truths of Adventism), and the doctrine
without which, by the testimony of pastors, and laity alike, the
Seventh-day Adventist Church would have no reason to exist
as a separate Christian denomination. Ellen White wrote of
this verse: "The Scripture which above all others had been
both the foundation and the central pillar of the advent faith
was the declaration: 'Unto two thousand and three hundred
days; then shall the sanctuary be cleansed.' (Daniel 8:14)ii

A study of the investigative judgment should thus begin with

that verse and its residence in Daniel 8.

1b. THE SIMPLE FACIAL READING OF THE TEXT CANNOT

SUPPORT THE TRADITIONAL SEVENTH-DAY ADVENTIST
UNDERSTANDING OF IT. The text says that the sanctuary
shall "be cleansed." The text says that the action is completed.
A simple face-value reading of the text reveals something that
will be completed, accomplished, at the end of a certain time
period (2300 days). The sanctuary will be cleansed. HERE, AT
SQUARE ONE, IS A MAJOR PROBLEM FOR THE
TRADITIONAL ADVENTIST INTERPRETATION OF THIS
VERSE. It is obvious that the sanctuary is not cleansed right
now. This is obvious because whether the sanctuary be
viewed as the sanctuary of the church (the body of Christ) or
whether it be viewed as the sanctuary in Heaven (which
contains the "records" or knowledge of the individual believers)
they both are imperfect. The frailty and imperfection of
Christian believers is obvious. Sin still plagues the Christian
community. Which believer or believers will stand forth and
say "We are now totally cleansed, in reality, not just by
imputation from Christ!"? Since Jesus is still pleading His
blood, and the virtues of His sacrifice before the Father, it is
obvious that His virtues are needed. Believers are not yet
totally "cleansed", and thus Heaven, where their sins are born
by Jesus, cannot be yet considered "cleansed." It is also
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certainly obvious that neither sanctuary was "cleansed" in
1844, for the same reasons. The text does not say "then shall
the sanctuary begin to be cleansed" as would be required by
the traditional Adventist understanding. The text is plainly
pointing to something that has not yet happened. Any alleged
fulfillment in 1844 would have to be considered apotelesmatic,
that is, a typical or prefigurative fulfillment short of the final and
ultimate fulfillment.

2. THE DIALOGUE BETWEEN JESUS AND GABRIEL

2a. DOES A QUESTION DESERVE AN ANSWER? Gabriel,

the angel of prophecy, is asking Jesus a question. That
question is recorded in Daniel 8:13. Jesus speaks the answer
to Gabriel in verse 14. Presumably we can trust that Jesus is
giving Gabriel a sensible answer. Gabriel's question is, "How
long shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and the
host to be trodden under foot?" Basically Gabriel is asking,
"How long will this haughty power, that persecutes God's
people, be allowed to prosper?" If Jesus was saying the
answer to that question was "1844 and that power will be
demolished and My people vindicated." then Jesus has made
a very big mistake. The anti-Christian, persecuting power was
NOT brought to an end at that specific time, nor were God's
people vindicated in any special way. In fact, they were
embarrassed by the disappointment of 1844. They had been
wrong and were taunted by some people. This is the opposite
of vindication.

2b. WHICH EVENT? There are two events which would much
better fit the requirements of the dialogue of Gabriel and Jesus
in Daniel 8:13 and 14. These events are the close of human
probation and the final lake of fire into which the devil and his
angels will be cast. These possibilities are depicted in Diagram
#1 near the end of this work.

3. THE QUESTION OF THE "DAYS".

3a.2300 DAYS. It is possible to translate "2300 evenings and

mornings" as "1150 days". Many of the modern translations,
15
products of diligent scholarship, so translate Daniel 8:14.
Obviously the traditional understanding of this verse cannot
stand under this translation.

3b.EREB BOQER. The Hebrew ereb boqer, translated

"evenings and mornings" always means literal "days" in its
other Biblical uses. Saying that these days are really "years",
as the traditional Adventist interpretation does opens the door
for theistic evolutionists to put long ages into the account of
Genesis 1. "Evening and morning" (ereb boqer) is used
several times in Genesis 1.

3c. DAYS OR YEARS? The case should not be made so

viciously, as it is by many traditionalists, that these "2300
days" cannot be literal days. This is because of the simple
Biblical hermeneutic (articulated by many Adventists and
confirmed by Ellen White, William Miller and common sense)
that Scripture is to be first understood as literal, unless there is
good reason to interpret it symbolically. NO SOUND
HERMENEUTIC IS AVAILABLE THAT WOULD INSIST
THESE "DAYS" BE UNDERSTOOD AS YEARS ONLY.

3d. THE RAM-GOAT ERA. One of the reasons given for

reading the "days" as years is that if it was only considered as
"days" (which is what it literally says) it wouldn't span the ram-
goat era brought to view in verses 3-8. The first thing that
should be noted about this reasoning is that it is NOT based
on a hermeneutical principle. This is reasoning built on trying
to force a specific interpretation of the prophecy's words as the
only interpretation. But this interpretation falls if we will have
the courage to apply the angelic interpreter's words to these
"days." The angelic interpreter says that the words apply at the
final end. It is obvious that Alexander the Great and Cyrus of
Persia were not living in history's final end. The "days" do not
have to "span over" the Alexander-Cyrus Greece-Persia era
because they do not apply to that era. The angel says the
"days" apply at the "end".

3e. THE DAY-YEAR PRINCIPLE. The very attempt to say that

a day equals a year does not have so firm a Biblical foundation
as many Adventists assume. A day in Scripture is equated
16
with a year (Num. 14:34), a thousand years (2 Pet. 3:8;), a
branch (Gen. 40:12), a basket (Gen. 40:18), a twelve hour
period (John 11:9), and a twenty-four hour period (Gen. 1:5).
The first four of these "equations" are used only once in
Scripture. The "day-equals-a-year" equation is one of those
used only once. A principle must be based on at least two
usages. There is thus no Biblical foundation for insisting that "a
iii
day equals a year". The most that can be said is that "in one
place in the Bible a day is used to represent a year. Therefore
it could be possible that this 'equation' (day=year) would have
other applications, but there would be nothing textually to
demand this interpretation."

4. THE TIME

4a. THE END. There are three specific references by the

interpreting angel to the time that this vision of ram-goat
applies. All three refer to the final time of the end, a time which
has not come yet: (1)8:17 At the "time of the end" shall be the
vision. (2)8:19 "I shall make thee know what shall be at the
LAST END of the indignation." (This last end, the remnant end,
has not come yet.) (3)8:19 "For at the time appointed the END
shall be."

4b. MEDIA AND PERSIA. But it may be replied, "What about

the angelic interpreter's mention of the two kings Media and
Persia? Since these were kingdoms in the past, doesn't their
mention require this vision be interpreted in the past?" The
obvious answer to this question would be yes!, except that the
Bible must be its own interpreter, and the Bible uses the name
"prince of Persia" to refer to a high-ranking demon (Daniel
10:13,20). Thus if "Persia" is the name of a demon and a
demonic kingdom, that demon is alive now in this "time of the
end". There is, of course, every reason to believe that this
demon and his influence is in the general geographic location
of physical Persia, just as anciently this demon no doubt
concentrated his influence there. Modern Iran is the former
Persia; Iran was still called Persia in the early decades of the
Twentieth Century. The Kurds, a major ethnic group in Iraq,
are the descendants of the Medesiv and thus it would be fair to
say that much of modern Iraq is in the territory of the ancient
17
Medes. Isn't it interesting that these two powers have gained
center stage in world news in recent years?

4c. GRECIA. The same objection may be brought up about the

he-goat that comes from the West. The angelic interpreter
says that this goat "is the king of Grecia: and the great horn
that is between his eyes is the first king." (Dan. 8:21) Since
"Grecia" (Greece) is not a modern world power, it might be
claimed that this part of the Scripture was fulfilled in the fourth
century before Christ when Greece was a world power. And
this would certainly make sense, except for basic New
Testament revelations. If the Bible is allowed to interpret itself,
the apostle Paul uses the term "Greek" many places in the
New Testament (Rom. 1:14-16; 10:12; 1 Cor. 1:22-24; Gal.
3:28; Col. 3:11) and he uses it to mean that part of the world
influenced by Grecian culture, or what we would call today
"Western civilization". He makes this plain in Colossians 3:11
where he uses "Greek" in contrast to barbarian or Jew: "Where
there is neither Greek nor Jew, circumcision nor
uncircumcision, Barbarian, Scythian, bond nor free: but Christ
is all, and in all." Thus, when the angelic interpreter tells Daniel
that the rough goat is "Grecia" and we must look for a modern
fulfillment of this term (because the interpreter insists so in the
three places quoted above), it is basically what we would call
"the West" today, the civilized world with a heritage of Grecian
culture. When the angelic interpreter says that the great horn
"is the first king" this would not be a reference to Alexander
(who was not the first king of Greece) but to the United States
who is unquestionably the leading power among the nations of
"the West" today. ("First" is translated from a word meaning
"foremost".)

4d. AT THE TIME OF THE END. In Daniel 8:17 quoted above,

the angelic interpreter says, "Understand, O son of man: for at
the time of the end shall be the vision." The traditional
Adventist interpretation has not consulted this comment from
the angel. The traditional view says that the vision will span a
long period, beginning in the past and extending to the time of
the end. But the angel does not say that. The angel says the
entire vision will take place "at the time of the end." Even
upright and honest scholars have their vision blurred by
18
tradition and "fear of the Jews"; Note an Adventist scholar
explaining this verse (Dan. 8:17): "As far as the 2300 days are
concerned, the angel Gabriel said that this period would reach
to 'the time of the end.' (Dan. 8:17)."v5

Notice that Gabriel's words are mishandled. Gabriel decidedly

does not say that the vision would reach to the time of the end,
but that it would take place "at the time of the end."

4e. INTERPRETING DANIEL 7. Though part I. is meant to

focus on Daniel 8:14 and its context, the vision of Daniel 7 has
been used consistently by Adventists to "prove" that the
investigative judgment began in 1844, so it will be considered
here. A proper interpretation of that chapter cannot conclude
that the judgment scene takes place at that time. A quick
glance at how the chapter is organized will reveal this. (See
diagram of Daniel 7.) Notice that each part of the vision
(column 1) finds Daniel asking questions (column 2), and
Heaven giving responses (column 3).

Daniel's vision shows Jesus coming before the Father (the

Ancient of Days), just as Adventists claim happened in 1844.
But in the vision Jesus is presented dominion, glory, a
kingdom, and all peoples...This did not happen in 1844
because who His people are had not been determined,
because the judgment (supposedly) had just begun. But if this
is a picture of the millennial judgment (at the end of the
millennium), then everything fits.

In the middle section (Daniel's questions) Daniel has the

Ancient of Days coming when the beast is prevailing. (vs. 21
and 22) But few Adventists would say that the beast was
prevailing in 1844, as he had (in Adventist eyes) during the
persecution of the Middle Ages and the Counter Reformation.
But the beast WILL be prevailing in the time period before the
Second Coming...Verse 22 would fit much better in such a
context.

Heaven's interpretation seconds this idea, for it says that the

saints are given over to the beast for 3 1/2 times (a future

19
period of antichrist persecution) (v. 25) until the judgment sits.
(v. 26)

Thus this judgment is always pictured at the END, either of this

age at the second coming, or after the millennium. That is the
judgment being previewed here, not one in 1844.

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 II.
LINKING
DANIEL 8
AND 9

21
22
5. THE LINKING OF DANIEL 8 AND 9.

5a. REVIEW. This section will deal with the supposed link
between Daniel 8 and Daniel 9. The Adventist teaching on the
investigative judgment falls if 8 and 9 are not linked the way
that Adventists teach. This link is necessary to establish the
date 1844 as the starting date for the alleged investigative
judgment. If this supposed link is found to be faulty or built on
poor Biblical exegesis, the doctrine of the investigative
judgment is built on an equivalent faulty foundation. Diagram
#2 depicts the hybridization of Daniel 8 and 9 demanded by
traditional Seventh-day Adventism.

5b. THE INTEGRITY OF THE STRUCTURE OF DANIEL. The

first point which should be made here is that, of course there is
a link between Daniel 8 and 9. The entire book of Daniel is
interconnected and related. The principle of repeat and
enlargement, noticed by many commentators on Daniel, only
makes sense if there is an internal interconnection of parts in
the book. Also, the chiastic structure of the book reveals a
holistic integration of its contents. (See Diagram #3)

So, yes, Daniel 8 is connected to Daniel 9, just as it is to every

other Daniel chapter. But the chiastic structure revealed in
Diagram #3 links 9 with 3 and 4 with 8, not 8 and 9 directly
with each other. Furthermore, in Daniel, more than most books
of the Bible, each chapter is complete in itself and can stand
alone. This is certainly true for 1, 2, 3, 4, 5, 6, 7, 8, and 9.
None of this is meant to "prove" anything other than to say that
those who would make a hard case that chapter 8 has to be
connected to chapter 9 in an "if and only if" fashion are not on
solid ground textually. They are trying to force a specific
meaning into the text that may not be there. Truth can stand
up to the textual considerations mentioned here.

5c. DANIEL 7-9 A UNIT. At Daniel 9:21, when Gabriel comes

to him, he tells us that he had seen Gabriel at the first (Hebrew
techillahvi). Those who try to force the traditional understanding
of 8:14 say that this refers to Gabriel's appearance to Daniel in
Daniel 8. But the first place where Daniel is given a vision is
Daniel 7. In the first verse of that chapter Daniel tells us he
23
wrote the beginning (Hebrew resh = head) of the matters. (The
KJV translates resh as "sum", but "head" or "beginning" is a
better translation). Here then is a textual reason to link Daniel
7, 8, and 9 as a literary unit. By a double Scriptural witness
Daniel 7 is referred to as the "head" or the "first": by Daniel in
9 referring back to the first time he saw Gabriel, and by his
reference in Daniel 7 that he was relating the "beginning" of
something. From this we might expect that something in
Daniel 7 is meant to dovetail specifically with something in the
substance of chapter 9, or, at the least, that 7-9 form an
organic unit.

5d. IS 9 THE "MISSING LINK" TO 8? After Daniel receives the

vision of chapter 8, and the help of an interpreting angel, he
says, "I was astonished at the vision, but none understood it."
(Dan. 8:27) Since Daniel is told to understand the message
brought to him in Daniel 9, it might be reasonable to assume
that Daniel 9 is a further explanation of Daniel 8. Thus the
connection between 8 and 9, so critical to the 1844 time chart
(for it yields the 457 BC starting point), rests on exactly that: a
reasonable assumption. This is not rock solid "proof" of any
kind. This "proof" is weakened by these factors:

5d(1). THE LONG GAP BETWEEN VISION AND ANSWER.

Between the vision of Daniel 8 and the visit by Gabriel in
Daniel 9 is a period of fourteen years. There is no indication in
the text of Daniel 9 that Gabriel is further explaining the vision
of Daniel 8, other than the connection of the word
"understand"vii But if a connection be insisted upon, it does not
prove 1844. It simply proves that 9 is a further explanation of
8. A more likely common configuration than 457 BC and 1844
would be to end the two time periods at the same time. (See
Diagram #4.)

5d(2). JEREMIAH'S 70 YEARS. In Daniel 9, Daniel is praying

about the 70 year prophecy in Jeremiah, recorded at Jeremiah
viii
25:12 and 29:10. This is what is on Daniel's mind. This leads
him to fast and pray and seek the Lord. (9:3) Now when
someone gets so serious about getting a question to God, it
can be expected that they would expect a response to their
question. Daniel is praying about a "seventy" year period and
24
the first word out of Gabriel's mouth in way of explanation to
Daniel's prayer is "seventy". Thus we might conclude that
Daniel 9 is Heaven's response to Daniel's concerns at that
time, and that Daniel 9 is complete unto itself. It need not be
considered a further explanation of 8. Daniel's prayer in
chapter 9 sounds just like the words he has been reading in
Jeremiah 25-29. Daniel's entire concentration is on those
chapters in Jeremiah. There is no indication that he is even
thinking about the vision of Daniel 8. The very reason he is
seeking God so earnestly in chapter 9 is probably because
Jeremiah, in the very place Daniel is reading, says to do this.
"When 70 years are completed at Babylon...then you will call
upon me and pray to me and I will listen to you." (Jer. 29:10-
12). God is simply keeping His promise to listen to Daniel (or
whoever else might call upon Him) by responding to his
prayer. Daniel 9 provides sufficient information to exposit
Daniel 9.

5d(3). GABRIEL'S TESTIMONY. Those who attempt to force

the traditional view say that since Gabriel was given a
commission "to make this man understand the vision" {of
Daniel 8} then when Gabriel comes to Daniel in Daniel 9 he
must be fulfilling that commission. Again, this is a reasonable
assumption. But Gabriel tells Daniel that he (Gabriel) is
coming to Daniel because of Daniel's supplications right at that
time, in Daniel 9: "At the beginning of thy supplications the
commandment came forth, and I am come to shew thee; for
thou art greatly beloved". (Dan. 9:23) Gabriel is saying to
Daniel, "Because you are highly regarded in Heaven, when
you started supplicating, God gave me the command to come
to you about what you were concerned about, the seventy
years of Jeremiah." Notice Gabriel does not say "I am coming
now to more fully reveal the vision of Daniel 8 that you saw
fourteen years ago...". Those intent upon the traditional view
say that when Gabriel says to Daniel here in Daniel 9, "Gain
understanding of the vision", (9:23) the "vision" referred to is
the vision of Daniel 8. The Hebrew word is mareh, and it is
usually translated "appearance."ix An angelic appearance is a
mareh. Thus when Gabriel says "gain understanding of the
vision (mareh)" (9:23) he is not referring back to his
appearance in Daniel 8, he is referring to his appearing right at
25
that time. In effect Gabriel is saying, "Understand what I am
saying to you right now...", he is not saying, "understand the
time I appeared to you over ten years ago when I was talking
about the 2300 days".

5d(4). WHEN DO HEAVEN'S SEALS UNSEAL? Daniel is

plainly instructed that the the vision of Daniel 8 is to be sealed:
"And the vision of the evening and the morning which was told
is true: wherefore shut thou up the vision; for it shall be for
many days." (Daniel 8:26)

The Hebrew for "shut up" is satam, Strong's 5640. It means to

"stop up", "shut up", or "keep closed". The language here does
not allow for Gabriel to come just 14 years later and reopen it
temporarily to help Daniel understand the vision of chapter 8.
To put the angel's words in plain English, Daniel is being told:
The vision of the 2300 days is true. Therefore, seal the vision.
Close it. "For it pertains to many days in the future." (The
quote is the NAS translation of the last phrase in Daniel 8:26.
It is an accurate rendering of the meaning of the text.) Gabriel
is here fulfilling his commission to make Daniel understand this
vision. And notice he is telling him that the 2300 days are true
and are sealed for many days in the future. In Daniel 12:9
Daniel is again told by a heavenly interpreter that the words
"are closed up and sealed till the time of the end." If Heaven's
message through Gabriel was that it was sealed until far into
the future, then Gabriel wouldn't have disobeyed Heaven's
directive by callously reopening it fourteen years later, long
before it was meant to be unsealed.

5e. WHERE IS THE HARMONY? In the vision of Daniel 8,

during the period of the 2300 days (whatever they stand for...)
the sanctuary is represented as desolate for the entire period.
In the vision of Daniel 9, while the temple is desolate during
the beginning of the 70 week period (however that time period
is understood) it is restored after seven weeks (again, however
these may be understood). Thus the sanctuary is NOT
desolate during the entire period of the 70 weeks. Therefore,
the 2300 day period of Daniel 8 cannot run concurrent with the
70 week period of the 70 weeks of Daniel 9, as the Adventist
interpretation insists.
26
 III.
PAUL IN
HEBREWS

27
28
6. DOES THE APOSTLE PAUL TEACH THE INVESTIGATIVE
JUDGMENT IN HEBREWS?

6a. GENERAL ORIENTATION. Nowhere in any of Paul's

writings does he explain a concept of truncated atonement,
with Jesus doing one kind of intercession for eighteen
centuries and then beginning a special qualitatively different
work of judgment for a century and a half before the Second
Coming. While Colin Standish and others have done
grammatical and linguistic gymnastics to make Paul's penning
of Hebrews 9 fit the traditional Adventist understanding of that
chapter, it must be admitted that Paul was not trying to overtly
teach the doctrine. Even Standish would have to admit that
Hebrews 9 is only referring to the traditional Adventist
understanding in passing. If Paul was trying to teach the
traditional Adventist understanding in Hebrews 9, he is one of
the world's worst, not greatest, teachers. If Paul understood
the Adventist doctrine, then he would have had to understand
its paramount importance, for that is part of the Adventist
understanding. If he understood its paramount importance,
then why did he not teach about it? Why did he not say in
writing to the Hebrews, "But a more full entering into the
Levitical types will take place many centuries hence when our
great High Priest will enter the Most Holy of Heaven. Until
then, be strong."? The implication of his not teaching it is that
he did not believe it or know about it. It is a concept which
never entered Paul's mind, nor was ever revealed to him by
God. Here is Paul's grand finale: "Neither by the blood of goats
and calves, but by His own blood He entered in once into the
(most) holy place, having obtained eternal redemption for us."
(Heb. 9:13). "For Christ is not entered into the holy places
made with hands, which are the figures of the true; but into
Heaven itself, now to appear in the presence of God for us..."
(Heb. 9:24). So the main general point that needs to be made
about Paul and the traditional Adventist understanding of 8:14,
the investigative judgment, and 1844 is that it is not taught
overtly anywhere in his New Testament writings. All Adventist
arguments for it are derived from inferences, types, cumulative
fragments and through secondary, tertiary, oblique, and glance
references. It is not overtly taught anywhere in Scripture.

29
6b. THE SANCTUARY SERVICES. The one place in the New
Testament that attempts to explain overtly the Levitical
sanctuary service is Hebrews 9. Whatever one believes about
its meaning or symbolism should at least have reference to
this New Testament revelation. While more can be learned
about the antitypical meaning of the sanctuary than Hebrews 9
teaches, we should not overlook this one place of direct and
overt dealing with the meaning of the sanctuary service. After
describing the furniture in the Mosaic tabernacle in verses 2-5
of chapter 9, Paul then says, "of which we cannot now speak
particularly." (Heb. 9:5). Paul is saying that it would be too
much digression at this point to launch into the meanings of
those items; he could do it, and might like to at another time,
but because of his need to continue to drive home the most
important point first, he pushes on. He resists the temptation to
display his sanctuary erudition. He advances to the Day of
Atonement: "But into the second went the high priest alone
once every year, not without blood, which he offered for
himself, and for the errors of the people..." (Heb. 9:7) Now
here is the point where Paul could launch into teaching about
1844 or the truncated atonement, because he is speaking of
the Yom Kippur, the Day of Atonement type. So we should pay
very especial heed to what Paul says here. Paul continues,
"The Holy Ghost thus signifying..." (Heb. 9:8) Now Paul is
drawing on the authority of the Holy Spirit to explain this. We
should now be even more particular in following the argument.
"The way into the holiest of all was not yet made manifest,
while as the first tabernacle [the Mosaic] was standing: which
was a figure for the time then present." (Heb. 9:9) Here Paul is
telling us that the Mosaic tabernacle was a figure for a time
period. That is a major revelation. That revelation simply does
not allow the traditional Adventist interpretation of the Yom
Kippur type. In the Adventist explanation, the Mosaic
tabernacle is representative of geography in Heaven. Here is
the traditional reasoning: "The tabernacle on earth has two
apartments; therefore the tabernacle in heaven has two
apartments." But Paul, in the one place in the New Testament
overtly teaching the meaning of this tabernacle does not say
that. He says that the Mosaic tabernacle is a symbol of a TIME
PERIOD. The time period was the time "then present". (Heb.
9:9) In other words, the Mosaic tabernacle symbolically
30
represented the time period before Christ's sacrifice. PAUL
DOES NOT TEACH THAT THE EARTHLY IS A PERFECT
MINIATURE OF THE HEAVENLY. This major plank of
Adventist reasoning is a rational conclusion, but it is not overtly
taught by Paul.x The sanctuary was meant to typify the
imperfection of the Levitical dispensation. When Christ came,
and rose to be with the Father, something much better came
which gives us boldness to come to the throne of grace. We
do not have to wait until 1844 to understand the sanctuary on
earth or in Heaven. Diagram #5 shows how the Mosaic
tabernacle is a symbol for the time then present, when the
conscience "could not be made perfect." (Heb. 9:9)

6c. CLARIFYING PAUL'S USAGE OF "HOLY PLACE" AND

"MOST HOLY" OR "HOLIEST" IN HEBREWS. Diagram #6
shows three different verses in Hebrews side by side for
purposes of comparison. This comparison shows that the
expression "holy place" does not mean the first apartment of
the tabernacle on earth or in heaven, but the second
apartment (on earth) symbolizing Heaven itself, where the
Savior dwells with the Father. "For Christ is not entered into
the holy places made with hands, which are the figures of the
true; but into heaven itself, now to appear in the presence of
God for us". (Heb. 9:24)

6d. OTHER CONDISERATIONS FROM TYPOLOGY. In

Hebrews, the apostle Paul reasons from Old Testament types,
as he does in several places in the New Testament. Certainly
God has set the Old Testament ceremonial law in place for
just this purpose.xi Jesus said of the Old Testament Scriptures,
"They are they that testify of Me." (John 5:39) All Old
Testament typology associated with the Mosaic tabernacle is
purposed to more fully reveal the Savior and heavenly truth.
Therefore the following two Scriptures are offered as types
that, properly understood, negate the Adventist doctrine of the
investigative judgment.

6d(1). EXODUS 28:34-35. A golden bell and a pomegranate, a

golden bell and a pomegranate, upon the hem of the robe
round about. 35 And it shall be upon Aaron to minister: and his

31
sound shall be heard when he goeth in unto the holy place
before the Lord, and when he cometh out, that he die not.

This Scripture teaches that Aaron, the high priest, had to make
a sound with the bells on his robe when he both entered and
exited the "holy place before the Lord". The high priest
obviously symbolizes Jesus our high priest. The "bells" would
xii
symbolize His followers preaching the word on earth. And the
"holy place before the Lord" would be the Most Holy Place, the
inner room "within the veil". While one could not prove that the
reference here is into the second veil, the language allows it,
as does the context. The Day of Atonement is thus being
referenced because that is the only day that Aaron went within
the second veil. Focus is thus placed antitypically on two
times: 1)Jesus' entry into Heaven after His resurrection.
Certainly the "bells" were ringing on earth at this time. The
Christian Church grew tremendously through the preaching of
the disciples on earth. 2)Jesus' "exit" from Heaven to return to
this earth for His second coming. The type teaches, in
harmony with Joel 2 and many other Scriptures, that the earth
will be filled with the proclamation of the gospel and the Lord's
return at the very time Jesus is leaving Heaven to return to
earth. This time is what Adventists call "the Loud Cry".

Notice that in this understanding of type and antitype, there is

no 1844 pinpointed.

6D(2). LEVITICUS 16:4. He shall put on the holy linen coat,

and he shall have the linen breeches upon his flesh, and shall
be girded with a linen girdle, and with the linen mitre shall he
be attired: these are holy garments; therefore shall he wash
his flesh in water, and so put them on.

Here is very powerful symbolism, and powerfully damaging to

the Adventist insistence that the Bible teaches an investigative
judgment, a Yom Kippur, beginning in 1844. On the day of
atonement Aaron, the high priest, put on the plain white linen
garments worn by the common priests. He had to divest
himself of the colorful and beautiful robes that were his as high
priest. The symbolism is plain. Jesus is our true high priest. He
had to divest Himself of the glory He enjoyed in Heaven with
32
the angels and with the Father. He had to take on human flesh
(symbolized by the garments of the common priest) in the
womb of Mary. By this understanding, the day of atonement
begins at Bethlehem.xiii That is when God first made good on
His longstanding promise to send a human Messiah. That is
when salvation appeared. The day of atonement will end when
all sin is put out of the universe, when Jesus' victory for men,
xiv
as a man, is full both in inaugurated and realized senses.
The Day of Atonement will be finished when sin and all its
effects has been put away, and God's people are living clean,
happy, and holy lives on the earth made new. The important
point to note here is that 1844 is definitely not pinpointed by
the symbolism of the high priest putting on the garments of a
common priest. What is being pinpointed is that Jesus became
a man. Jesus became a man long before 1844. Hallelujah!xv
Paul does say that the things in the earthly are an example
and a shadow of things in the heaven ("Who serve unto the
example and shadow of heavenly things" Hebrews 8:5) but he
also says that they are NOT THE VERY IMAGE of the things
in the heavens. ("For the law having a shadow of good things
to come, and not the very image of the things" Hebrews 10:1)
The only rational conclusion is that the tabernacle serves a
typical function, but that the conclusion CANNOT be drawn
that for every item in the earthly there is an item in the
heavenly. A practical application of this would be the veil. The
veil is in the earthly. Hebrews says the veil symbolizes Christ's
flesh. ("By a new and living way, which he hath consecrated
for us, through the vail, that is to say, his flesh." Heb. 10:20) It
is therefore quite possible that there is no veil in the heavenly
because the typical value of the veil was fulfilled when Jesus
died on the cross on earth. Thus both of the above Scriptural
revelations are fulfilled.

33
34
 IV.
JESUS

35
36
7. JESUS' WORDS IN THE NEW TESTAMENT.

7a. JUDGMENT IS FOR THE WICKED. Most of Jesus'

references to a judgment refer to a future judgment which will
go bad for the wicked. These plainly refer to the millennial
judgment or its execution at the Lake of Fire. Here are
examples from various gospels: "Verily I say unto you, It shall
be more tolerable for the land of Sodom and Gomorrah in the
day of judgment, than for that city." (Matt. 10:15) "But I say
unto you, It shall be more tolerable for Tyre and Sidon at the
day of judgment, than for you." (Matt. 11:22) "And whosoever
shall not receive you, nor hear you, when ye depart thence,
shake off the dust under your feet for a testimony against
them. Verily I say unto you, It shall be more tolerable for
Sodom and Gomorrah in the day of judgment, than for that
city." (Mark 6:11) "The men of Nineve shall rise up in the
judgment with this generation, and shall condemn it: for they
repented at the preaching of Jonas; and, behold, a greater
than Jonas is here." (Luke 11:32)

There is certainly no hint of a pre-advent investigative

judgment as taught by Adventist tradition from these words of
Jesus.

7b. BELIEVERS HAVE NO JUDGMENT. The investigative

judgment is supposed to be for believers; those who have
professed faith in God. But according to Jesus, believers do
not come into judgment. In John 5:24, Jesus, speaking
specifically of "believers", says they do not come into
judgment. (The word "condemnation" in the verse following is
translated from the same Greek word that is translated
"judgment" in the above verses.) “Verily, verily, I say unto you,
He that heareth my word, and believeth on him that sent me,
hath everlasting life, and shall not come into condemnation;
but is passed from death unto life.”

This verse is decidedly not teaching an investigative judgment

for believers. It is teaching the opposite. Jesus' words, here
and below, focus on the comfort inherent in the fact that He
has defeated the enemy and accuser. The point of defeat is

37
the cross, not 1844. "Now is the judgment of this world: now
shall the prince of this world be cast out." (John 12:31)

7c. THE WITNESS OF THE HOLY SPIRIT. Jesus, speaking of

the work of the Holy Spirit, said that the focus of the Spirit's
message on "judgment" would be on that same theme: the
defeat of the accuser at the cross. "And when he {the Holy
Spirit} is come, he will reprove the world of sin, and of
righteousness, and of judgment:...11 Of judgment, because
the prince of this world is judged." (John 16:8;11)

Notice that Jesus does not say, in explaining the Spirit's

reproof to the world concerning "judgment", "You better watch
out people. God is going to judge you big time..." His focus is
to show that the saints are vindicated, not "judged". It is their
accuser, Satan, that has been judged. Jesus' further
explanation of sin and righteousness is also instructive: "Of
sin, because they believe not on me; 10 Of righteousness,
because I go to my Father, and ye see me no more." (John
16:9,10)

Notice that Jesus defines sin in terms of belief, not actions.

Someone focusing on the investigative judgment would have
Jesus describe "sin" something like this: "The Spirit is going to
testify to you about sin. Sin is a terrible thing and your sins are
many. They have created a great gulf between you and Me.
So be sure to rack your brain to remember every sin you've
ever committed, and confess them with especial fervor so that
I can forgive them." For whatever truth there may be in that
view, it is decidedly not the focus of Jesus. The great crime of
humanity, to which the doctrine of the investigative judgment
easily lends itself, is unbelief. Unbelief is the great sin, not
outward behavior. The investigative judgment doctrine, in
practice, gets people to focus on their deeds and their fitness
for heaven. They focus on themselves, their own record. But
Jesus here shows that it is faith--"belief"--in Him that is the
victory. Focusing on our own personal sin record is unbelief--it
is "sin"!--because "they believe not on Me." Jesus' explanation
of righteousness carries a similar slant. It is again helpful to
notice what Jesus does not say, to highlight what He indeed
does say. Jesus does not say, "The Spirit will testify of
38
righteousness. So be sure to build up your righteousness. Be
sure it is higher than Billy Graham's. Heaven is a holy place so
be sure your own righteousness is righteous indeed." No!
Jesus comments on "righteousness" by informing us that He
was going to His Father where we wouldn't see Him.
Wonderful! True righteousness can't be seen. Because
humans don't have any. Except the "LORD OUR
RIGHTEOUSNESS" (Jer. 6:23). Jesus boldly explains that
"righteousness" derives from Him standing before the Father.
In the Father's acceptance of Him as our representative, we
are accepted. Let us rejoice with Paul! "And be found in him,
not having mine own righteousness, which is of the law, but
that which is through the faith of Christ, the righteousness
which is of God by faith." (Philippians 3:9) The traditional
Adventist teaching of the investigative judgment focuses on
the believer and his level of readiness for Heaven.xvi This focus
distorts, obfuscates, and indeed, nullifies the comfort of the
gospel.xvii Jesus and the Holy Spirit focus on the defeat of
Satan, who is the accuser. The focus of the former is 1844 and
our own personal record; the focus of the latter is A.D.31,
when Jesus died on the cross, defeating Satan with a perfect
life record on our behalf.

39
40
 V.
THE REST
OF THE NEW
TESTAMENT

41
42
8. WHAT ABOUT THE REST OF THE NEW TESTAMENT?

8a. WHERE IS THE INVESTIGATIVE JUDGMENT? Is the

investigative judgment taught anywhere in the New
Testament? It is not in Hebrews, nor the teachings of Jesus.
What about the other parts of the New Testament? A study of
the approximately one hundred texts that refer to "judgment" in
the New Testament will not yield the conclusion of a pre-
advent investigative judgment. The word "judgment" translated
mainly from the Greek krisis and krima (from which we get our
words "crisis" and "crime") carries the general idea of a future
judgment (not one ongoing now) and it refers to the carrying
out of the sentence of that judgment. (See "8c" below, and
Appendix #2). There are other various nuances of the word,
but there is definitely no formation of an investigative judgment
doctrine through study of the concept "judgment" in the New
Testament.

8b. NEW TESTAMENT TEXTS COMMONLY USED IN

DEFENDING THE DOCTRINE OF THE INVESTIGATIVE
JUDGMENT. There are several New Testament texts that are
commonly quoted by Adventists when they defend the
doctrine. The one used most commonly is Acts 3:19:

8b(1). ACTS 3:19. "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."

Adventists teach that the "blotting out of sin" is a future event

when sins are erased from the record books in Heaven. This
Scripture seems to say that it will happen at a future time, just
as the Adventist concept would require, for Peter says,
apparently, that this "blotting out" will take place "when the
times of refreshing shall come". These "times of refreshing"
could be the "latter rain"--the special Pentecostal outpouring of
the Holy Spirit that Adventists believe will come before the
second advent. But there are two considerations that would
mitigate the Adventist interpretation of this text.

1.Anyone who can use a concordance giving access to the

original languages knows that "when" is a poor translation in
43
this verse for the Greek hopos. It should be translated "that" or
"in order that" as for instance in all the modern translations:
"...that your sins may be blotted out, that times of refreshing
may come..." (New International Version, Standard Revised
Version, et. al.) The "times of refreshing" are what will happen
when sins are blotted out, not when that will happen. It is joyful
to consider sins being blotted out and that joyous time leads to
outpourings of the Holy Spirit whenever it happens. And it
happens all the time, whenever sins are forgiven. It is not
some future special event at the end of the investigative
judgment.

2.Comparing Acts 3:19 with Acts 2:38, both spoken by Peter

under the Pentecostal outpouring experienced by the early
church, it can be seen that "blotting out" of sins is the same
thing as "remission" or forgiveness of sins. (See Diagram #7) It
seems reasonable to assume that these verses are parallel
thoughts because they were spoken by the same person at
about the same time. If they are indeed parallel, they simply
say that if you repent you can be forgiven and gain a special
blessing from the Holy Spirit being poured out. This is basic
Christian doctrine and not a special revelation about some
hidden aspect of a supposed investigative judgment.

8b(2). HEBREWS 9:12 Neither by the blood of goats and

calves, but by his own blood he entered in once into the holy
place, having obtained eternal redemption for us.

The modern translations all have "holiest of all" or "Most Holy

Place" where the King James has "holy place". The point at
issue is where Jesus entered with the blood of His sacrifice at
His ascension. The traditional Adventist understanding says
that Jesus entered into the first apartment of the heavenly
sanctuary at His ascension, often called the "holy place", not
to enter the Most Holy until 1844. Traditional Christian
understanding of the work of Christ is that He entered into
Heaven itself, the true Most Holy Place. Closer study of the
passage of Scripture from which this verse is taken vindicates
that latter view. Earlier in Hebrews 9 Paul lays out the who,
where, when and how of the Levitical Day of Atonement: “But
into the second went the high priest alone once every year, not
44
without blood, which he offered for himself, and for the errors
of the people.” (Heb. 9:7)

Here is the who ("high priest"), the where ("the second" where
second apartment or "Most Holy" is plainly meant), the when
("once every year") and the how ("not without blood").
Hebrews 9:12 describes the antitypical (the true!) Day of
Atonement and Paul uses the same line-up. The who is
"Christ", the where is the "Most Holy Place"(NIV), the when is
"once for all", and the how is "by his own blood." Diagram #8
makes this comparison more vivid. The main point is that Paul
is explaining the meaning of the Day of Atonement, and for the
antitype of the Most Holy he is plainly pointing to Jesus'
entrance into Heaven itself, that is, the "Most Holy Place", the
dwelling of the Father. Only Adventist tradition will fail to see
this obvious correlation between type and antitype in Paul's
explanation.

8b(3). 1 PETER 4:17. "For the time is come that judgment

must begin at the house of God: and if it first begin at us, what
shall the end be of them that obey not the gospel of God?"

On its face this text cannot apply to the Adventist doctrine of

the investigative judgment because Peter says that the time
for "judgment" "is come". It was there then, when Peter was
writing. This was eighteen long centuries before the
investigative judgment supposedly began. Peter had not the
faintest notion of saying anything that would begin centuries
later, in 1844. This obvious statement from the text itself
should keep anyone who is trying to prove the investigative
judgment far away from this text. The reason that the verse is
used is that it does seem Peter is saying the order of judgment
is 1)the people of God and then 2)all others. His point is that
while judgments come from God to refine His elect, these are
just a beginning of what will be a glorious future. But in
comparison, the disobedient will have an inglorious end. The
context of this verse is about suffering as a Christian. The
"fiery trials" created by suffering with Christ will be especially
prevalent near the end of time--when Peter thought he was
living. Adventists speak about a "little time of trouble", a "time
of Jacob's trouble", a "great time of trouble". Certainly
45
Adventists are aware of these times of fiery trial, these coming
times of suffering for Christ. These are "judgments"xviii in that
God allows these often horrible troubles to come upon His
elect. And Adventists agree that the trials or "judgments" come
first to the household of faith. The antichrist and his masses
are sitting pompous and content, crying "Peace and safety!"
when the elect are enduring their trials. But be sure that
judgments are coming for antichrist and family! This is the
point of the text. It squares well with Adventist eschatology.
But it has nothing to do with the time of the investigative
judgment. It is a similar statement to Daniel 7:21-22 where the
persecution of the saints is mentioned ("judgment beginning at
the house of God") and then the judgment of their wicked
persecutors ("the end of them that obey not the gospel of
God"): Daniel 7:21-22 "I beheld, and the same horn made war
with the saints, and prevailed against them; 22 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."

8b(4). REVELATION 14:7. "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."

The time frame for this verse is critical for interpreting the
expression "the hour of his judgment is come." Adventist
tradition says that since this first angel's message went out in
1844, that the judgment "hour" began then. But that is circular
reasoning. If you say that the verse applies to 1844 then the
hour of judgment will, of course, be 1844. What evidence does
the text give us as to its time frame? After Revelation 13 has
exposed the beast who brings in the mark, Revelation 14
shows us those who have gained victory over the beast and
his mark, the 144,000. The three angels with messages are
described next in Revelation 14. All three carry judgment
messages. The first, in verse 7, says the hour of God's
judgment has come. The second says Babylon has fallen. The
third warns of the fearful fate of those who take the beast's
mark. Given the victorious setting of the 144,000, and the
judgment-nature of the three angels' message to be
46
proclaimed, it seems reasonable to conclude that the three
angels' messages are messages that the 144,000 will proclaim
near the end of this age. The major judgment pictured in the
closing half of the book of Revelation is that of the judgment
on Babylon. Three times in Revelation 18 this judgment is
referred to as taking place in "one hour". (Rev. 18:10, 17, 19.)
Since this is obviously God's judgment on Babylon it is very
possible that the 144,000 are announcing the beginning of this
judgment "hour". "The hour of His judgment is come." Viewed
in this light, which is fully in harmony with the order, context,
and meaning of the closing chapters of the book of Revelation,
the "hour of God's judgment" is not 1844, but a time just ahead
of us. Let us therefore, "Fear God and give glory to Him!"

8b(5). REVELATION 11:18. "And the nations were angry, and

thy wrath is come, and the time of the dead, that they should
be judged, and that thou shouldest give reward unto thy
servants the prophets, and to the saints, and them that fear thy
name, small and great; and shouldest destroy them which
destroy the earth."

A series of events is laid out by this verse, but it does not

include the investigative judgment. The "angry nations" is the
Battle of Armageddon, God's "wrath" is the final seven
plagues, the time of the judging of the "dead" is the millennium
when the righteous judge the wicked who are "dead" in the
grave at that time, the "reward" to God's servants is their
inheritance in the New Earth after the millennium, and
destroying those who "destroy the earth" is the Lake of Fire
soon after that. Each of these events is well known to
Adventists, and each of these events is, in the text, in the
actual order taught by traditional Adventist eschatological
understanding. The investigative judgment, while it would
seem that it should be included in a string of events of this
kind, is simply not there. So again, a verse which purports to
defend the doctrine ends up denying it. These texts just
considered are some of the major ones attempting to "prove"
the investigative judgment. We have gone "to the law"--the
Bible--to check them out. They have failed. Again, there is no
sound biblical basis for the Adventist understanding of the
investigative judgment. Several other texts sometimes used to
47
defend the doctrine will now be considered before pondering
the mechanics of the judgment.

8b(6). ACTS 17:31 Because he hath appointed a day, in the

which he will judge the world in righteousness by that man
whom he hath ordained; whereof he hath given assurance
unto all men, in that he hath raised him from the dead.

Colin Standish uses this verse to refer to the investigative

judgment. But this verse cannot be referring to the
investigative judgment as taught by Adventists. First of all, the
text itself is talking about a judgment of the "world", not of the
church. The Adventist doctrine says that only the professed
people of God--that is to say, the "church", as opposed to the
"world"--are taken into consideration at the investigative
judgment. Secondly Paul says God has appointed a "day" for
this judgment. A day with the Lord is as a thousand years. (Ps.
90:4; 2 Pet. 3:8) The wicked--the "world"--are judged during
the thousand year millennial judgment. When the Bible refers
to the "day" of the Lord, or the "day" of judgment, it is referring
either to this millennial judgment or else the series of
judgments that precede the Second Advent, after the close of
human probation.1 It never refers to the time period from 1844
to the Second Coming, known by Adventists as the
"investigative judgment". How then does Colin Standish or
anyone know that these words of Paul refer to the investigative
judgment? Bondage to tradition blurs the vision.

8b(7). REVELATION 22:12 And, behold, I come quickly; and

my reward is with me, to give every man according as his work
shall be.

This verse has also been quoted to "prove" the Adventist

concept of the investigative judgment. Unfortunately again for
the traditional doctrine, a simple examination of the text shows
its inadequacy as any kind of "proof". First of all, Jesus says in
this verse He will give "every man" a reward according to his
work. If this was referring to the investigative judgment it
should only focus on the reward of the saints. They are
supposedly the only ones whose judgment has been
completed at the point of the Second Coming. This leads into
48
the second point. Some will say that a "reward" refers only to a
good consequence, therefore this verse must refer to just the
saints--those who have "passed" the investigative judgment
and are now receiving their reward. The fact is that the Bible
uses the word "reward" to also refer to the recompense that
the wicked get: "Only with thine eyes shalt thou behold and
see the reward of the wicked." (Ps. 91:8) Thus by a double
witness, "every man" and "reward", this verse is telling us that
all men have been judged at this point--the time of the Second
Coming--and that their rewards are with Him. This does not
dovetail with the traditional view of the investigative judgment.
It may be said by traditionalists that the "reward" of the wicked
will not really be issued until after the millennium, and thus the
"reward" that Jesus has with Him at His Second Coming does
not refer to them. This would be a good argument except for
the fact that the same argument holds true for the saints. Ellen
White says in one place that the New Earth is our place of
rest. It is there that Jesus will say to one "take ten cities" and
to another "be in charge of five". The work of the saints in the
solemn, awful and infinitely sad work of judging angels and
lost men and women is not the true "reward" of the saints. It is
their mansions, their fig, olive and fruit trees, their cities and
joyous communion with God, old friends, other worlds and
guardian angels. The Lord knows those that are His, and He
knows those that are not His, and He also knows, when He
returns, exactly what the appropriate "reward" for each one is.
If he lets angels and saints review His decisions, before or
after His return, this is certainly interesting, but it is not critical
to the gospel. Giraffes, created by God, are interesting, as are
platypi and zebras. But one can live and die, redeemed by the
gospel, without knowing about them. The greatest evil of the
doctrine of the investigative judgment is the misplaced
emphasis given it by traditionalists; even if what it could best
deliver were true--that saints can be vindicated by God--it
usually does so at the expense of failing to exalt Calvary,
where the great Victory was obtained.

8b(8). DANIEL 7:9-10;13-14 I beheld till the thrones were cast

down, and the Ancient of days did sit, whose garment was
white as snow, and the hair of his head like the pure wool: his
throne was like the fiery flame, and his wheels as burning fire.
49
10 A fiery stream issued and came forth from before him:
thousand thousands ministered unto him, and ten thousand
times ten thousand stood before him: the judgment was set,
and the books were opened... 13 I saw in the night visions,
and, behold, one like the Son of man came with the clouds of
heaven, and came to the Ancient of days, and they brought
him near before him. 14 And there was given him dominion,
and glory, and a kingdom, that all people, nations, and
languages, should serve him: his dominion is an everlasting
dominion, which shall not pass away, and his kingdom that
which shall not be destroyed.

While this is not a New Testament verse, it is a "proof text"

often used by Adventists to prove the investigative judgment
and its supposed beginning in 1844.A detailed study of Daniel
7 would be necessary to fully exposit these verses. Reference
to Diagram #9, which displays the whole chapter in the form it
is given, will show that neither of the above texts refers to an
investigative judgment beginning in 1844. But as the pattern
has been with the other verses examined, a simple facial
reading of the texts involved denies the traditional Adventist
understanding. Adventists say these verses refer to the
investigative judgment because the Son of God is brought to
the Father. Adventist dogma teaches that the Son entered into
the Most Holy Place of Heaven in 1844. It was then that the
investigative judgment began. But notice that this sequence is
not chronicled in these verses. The Son is brought before the
Father. The Father then bestows upon the Son a kingdom,
glory and dominion. These are plainly His victory trophies for
paying the redemption price of the human race. He is being
rewarded in this scene. What is His reward? His reward is His
kingdom, that is to say, those people who have believed in
Him and accepted His salvation. It is what is symbolized by the
precious stones on His breastplate. It is people! Now here is
the problem for the traditional view. How could Jesus be
presented with the trophy of His mission, that is, how could He
be presented with the list of people (or the actual people
themselves) who were to be His subjects before the judgment
was completed? When does a teacher ever post the scores of
students before the test has been taken? In 1844 it was
unknown who would be His jewels, if the Adventist doctrine is
50
correct. The Father could never be rewarding the Son at that
time, in 1844. That was the beginning (supposedly) not the
ending of the judgment. Jesus could not be given "dominion,
and glory, and a kingdom, that all people, nations, and
languages, should serve him" (Dan. 7:14) until the end of the
investigative judgment. This scene pictures Jesus being
presented these names either just before His Second Coming,
or just after He returns to Heaven with His "trophies", His
"captivity" of saints, or just after the Lake of Fire before the
saints truly enter into eternity as the closing part of the text
says: "his dominion is an everlasting dominion, which shall not
pass away, and his kingdom that which shall not be
destroyed." (Dan. 7:14) It could possibly refer to His victory
celebration in Heaven just after His resurrection. THIS
PICTURE OF JESUS BEING BROUGHT BEFORE HIS
FATHER WAS NOT FULFILLED IN 1844, BUT TOOK PLACE
EITHER RIGHT AFTER HIS RESURRECTION, WILL TAKE
PLACE IN THE NEAR FUTURE (at the close of probation or
on His return to Heaven after gathering His bride from earth at
the Second Coming), OR AFTER THE LAKE OF FIRE. All
three of those moments were moments of great reward for
Jesus, bestowed upon Him by His Father.

8c. STUDY OF KRISIS AND KRIMA. The two main Greek

words which are translated "judgment" in the New Testament
are krisis and krima. If the New Testament reveals an
"investigative judgment" then it would seem that somewhere in
the krisis and krima texts allusion would be made to it, or at
least that some of the things said about "judgment" would fit
into the supposed investigative judgment scenario. A study of
every single usage of these widely used words for “judgment”
in the New Testament does not find one usage referring to an
investigative judgment. The investigative judgment, as taught
traditionally by Seventh-day Adventists, is not a teaching
which can be derived from the krisis and krima texts.

51
52
 VI.
THE
ANGELS

53
54
9. WHAT ABOUT THE ANGELS?

9a. THEY LONG TO LOOK INTO THESE THINGS. The Bible

tells us that angels are interested in the issues relating to
salvation. ("...unto us they did minister the things, which are
now reported unto you by them that have preached the gospel
unto you with the Holy Ghost sent down from heaven: which
things the angels desire to look into." 1 Peter 1:12) They are
eager students. Many of them therefore probably have
questions about who will and who will not be given the
privilege of being their companions to dwell in Heaven. And no
doubt God will share with them the task of the "judgment":
deciding who indeed will make it. This conclusion is drawn
from the simple fact that God will, during the millennial
judgment, bring redeemed humans into the task of deciding
the various levels of punishment for the fallen angels. "Know
ye not that we shall judge angels?" (1 Cor. 6:3)

If He gives that awesome responsibility to humans, who have

been partakers of the sinful nature, how much more angels
who have never fallen? But in saying that God will allow
angels to have a look or say in the judgment process of human
beings is not to say that He really needs their help! The Bible
says that it is foundational that God knows those that are His.
"Nevertheless the foundation of God standeth sure, having this
seal, The Lord knoweth them that are his. " (2 Tim. 2:19)

If God is omniscient then of course He knows who will be

saved and lost and why. And if He is omnipotent then of
course He doesn't need any help in the process of determining
who is worthy of eternal life. This is so obvious that the above
Scripture calls it the "seal" of the "foundation of God"! Major
apologists for the Adventist doctrine of the investigative
judgment, such as Joe Crews and Clifford Goldstein freely
admit this.xix Adventists cling tenaciously to the doctrine of the
investigative judgment. So much so that many of the laity
believe it is a salvation issue to believe or not believe it. To
deny the doctrine would be to them like committing the
unpardonable sin. It is this doctrine that Adventists admit sets
them apart from the rest of Christendom. The Adventist litany,
heard from pastors and laity alike, goes like this: "Other groups
55
keep the seventh-day Sabbath. Other Christians share the
Adventist doctrine of 'soul-sleep'. But the doctrine of the
investigative judgment is our unique contribution to
Christianity. It has made us what we are. We would have no
reason to exist as a separate church denomination were it not
for our doctrine of the investigative judgment." The doctrine of
the investigative judgment is obviously central to the very heart
of Seventh-day Adventism.

9b. NOW HERE IS AN INCREDIBLE THING. This doctrine,

which is made so gigantically important by Adventists that it is
placed in the same category as the incarnation, the crucifixion,
the resurrection and the second comingxx, rests on this rather
insignificant fulcrum: God lets angels review decisions He has
already made. God doesn't need to start, in 1844 or any other
time, the process of reading names out of a record book to
decide who will be redeemed. He is not a geriatric with a poor
memory. The foundation of God stands sure, having the seal
that God KNOWS those that are His. What the angels are
doing in Heaven is not knowledge critical to the great plan of
salvation. It is interesting knowledge, to be sure. Middle Age
monks got so interested in knowledge like this they got to the
point of debating how many angels could dance on the head of
a pin.

9c. HOW MANY ANGELS CAN DANCE ON THE HEAD OF A

PIN? It is interesting to ponder however, if we may
momentarily indulge in pin-dancing, the following statistical
considerations. There have been about 4.6 billion seconds of
time since 1844. By conservative calculations based on the
probable number of people who have lived since Adamxxi, and
the religious character of most of world history (that is, there
have always been religions, with supposed faith in God, to
which large numbers of people have expressed allegiance),
there would be at least 4 billion people whose names would
come up in the investigative judgment--remember all the
professed believers' names come up in that supposed
judgment.xxii And just as much time would have to be taken
with those whose names were "rejected" as those
"accepted".xxiii Consider the case of the thief on the cross;
most of his life would be a washout--lies, thievery, cynicism.
56
Only a momentary flash of illumination and humility was
enough to earn him a spot in Paradise. If that is so with him,
who knows if Hitler and every other human perceived as
wicked didn't have some similar momentary illumination? Thus
much time would have to be spent on each case, wicked or
righteous. Imagine how long it would take to look over all the
events, thoughts, deeds in a life of 70 years. Add to this the
problem of discussion and questioning that would take place
among the assembled angels. And yet by the figures being
used here, there is about a second of time that can be allotted
for each case that must be decided!! The Bible says in several
places that man is made just a "little lower" than the angels
(Heb. 2:7, Ps. 8:5). If that's so then angels can work faster
than humans by that "little" margin. Let us say they are a
hundred times more capable, more speedy, etc. in their realm
than humans. This is far more than the Biblical allotment of
being a "little" higher. Even in that case, there are still only one
hundred seconds--a little over a minute--for each case. The
response which will surely come at this point will be something
like this: "Well, we really don't know how God does it. We may
not understand it, but there is enough time since 1844 for all
cases to be adequately treated." To that response I would
simply conclude "If you don't know so much about this
judgment, you shouldn't be so dogmatic about it."

9D. ARE ALL THEIR QUESTIONS ANSWERED BY THE

INVESTIGATIVE JUDGMENT? Since such a large volume of
lives would have to be considered in the investigative
judgment, the question might be legitimately asked, "Why
doesn't God just review all the cases of men before His
return?" As it is now in the Adventist concept He reviews
xxiv
billions of lives that don't "pass" the judgment. Why not
review a few billion more so that all lives can be fairly dealt
with before His return? If time is not a problem for four billion, it
shouldn't be a problem for eight or even eighty billion. And if
time is not the problem, what is? There will already have been
billions of lives rejected that have gone through a "full
investigation". If Heaven is taking that much time investigating
so many cases that fail to gain eternal life, why not investigate
them all? Since angels are looking into these things, and the
supposed main purpose for the investigative judgment is to
57
answer their questions and those of the onlooking universe,
isn't it possible that certain angels will have questions if
several "heathen" pass the investigative judgment, but, for
instance, their relatives, who are also apparently nice people,
are not even considered? (See discussion in footnote 23). To
this it may be said by some defenders of the doctrine, "Well
those questions can be answered later when the lives of those
heathen come up, as they surely will, in the millennial
judgment." But if this be the response, it may well be asked,
why, then, can't all the judgment decisions, including those of
the righteous, be considered later? In one sense, the wicked
who do not get brought up in the investigative judgment, have
already been judged. God knows their case well enough to
know that they are not worthy of eternal life. Since God has
already judged them, why does He not share this judgment
with the angels at the time of the investigative judgment?xxv As
was said above, the angels no doubt have legitimate questions
about the lives of some of them. Since these cases are left in
question, why doesn't God just ordain that only the cases of
the righteous be reviewed at this time, not the professed
righteous, as the Adventist doctrine now holds? The Lord, the
Righteous Judge, could say, "Here are the lives of those who I
am allowing into Heaven. I am now allowing you to review
these." The questions that angels would have about those who
didn't make it could be answered later, just as, apparently, will
be done for the cases of some as the doctrine stands now.
The only reason this doctrine becomes so contorted with
questions like this is because, as has been the point of this
writing, it is not derived from the Bible. It is derived from these
sentences from Ellen White:xxvi(8) "So in the great day of final
atonement and investigative judgment the only cases
xxvii
considered are those of the professed people of God." "As
the books of record are opened in the judgment, the lives of all
who have believed on Jesus come in review before God."

58
 VII.
ADVENTIST
SCHOLARS

59
60
10. WHAT DO ADVENTIST SCHOLARS SAY ABOUT THE
BIBLE AND THE ADVENTIST UNDERSTANDING OF
DANIEL 8:14?

10a. FORD SUMMARY STATEMENT. Desmond Ford was a

college teacher for many years within the Adventist church.
Here is a general statement by him about Adventist
scholarship and the supposed "Investigative Judgment" of
Daniel 8:14: “Many Adventist scholars have long held that
Daniel 8:14 does not teach an Investigative Judgment. Their
view was rejected because it seems to contradict Ellen White.
It is well nigh certain that had Ellen White not endorsed the
doctrine, it would have been surrendered long ago. In practical
terms it has been surrendered. Surrendered, not only by
Adventist scholars in this country, but also around the world,
and by much of European Adventism. As a local example,
belief in 1844 and the Investigative Judgment is not
considered mandatory for baptism in Germany.”xxviii

10b. COTTRELL POLL. Dr. Raymond Cottrell is a well known

Adventist scholar who has written 2000 pages of the SDA
Bible Commentary. He led out in the second ever opinion poll
of Adventist Bible scholars in 1958. The poll was sent to the 27
leading SDA Bible scholars of that time. This included eight
Hebrew teachers, nine heads of college Bible departments,
five other experienced college Bible teachers, and four former
college Bible teachers then in administrative or editorial work.
Six of the above were teachers at the Theological Seminary.
To the question "What linguistic or contextual reasons can you
suggest for applying Daniel 8:14 to the services of the day of
atonement and thus to the investigative judgment beginning in
1844?", all 27 scholars said that there is no linguistic or
xxix
contextual basis for so applying it! To the question "What
reasons other than language and context would you suggest
for applying Daniel 8:14 to the services of the day of
atonement and thus to the investigative judgment beginning in
1844?" the responses are shown in Diagram #10: This is
hardly the kind of solid Biblical evidence one would want to
defend a doctrine claimed to be so important. The Adventist
church appointed a Problems in Daniel Committee as a result
of this poll which met several times a year from 1961 to 1966.
61
It adjourned without issuing a report. The problems in Daniel
remained, unresolved.xxx

10c. GLACIER VIEW POLL. Glacier View was a watershed

"Church council" in 1980, held in Glacier View, Colorado as
explained in "10d" below. An extensive survey was taken of
the 115 specially selected SDA scholars and administrators
before and after the Glacier View Conference. These men
were all responsible Adventists, chosen because of their
expertise and leadership within the church. In the survey, one
of the questions dealt with statement number 23 of the 27
fundamental beliefs of Seventh-day Adventists. This is the
statement which presents the Adventist view of the
investigative judgment. In part it reads: "In 1844, at the end of
the prophetic period of 2300 days, He (Jesus) entered the
second and last phase of His atoning ministry. It is a work of
investigative judgment which is part of the ultimate disposition
of all sin, typified by the cleansing of the ancient Hebrew
sanctuary on the Day of Atonement."xxxi

The question on the poll dealing with this statement number 23

read, "Do you agree with statement number 23 of the 27
fundamental beliefs of Seventh-day Adventists?" Over one-
third of the Glacier View delegates (36%), "hand-picked" by
the church, disagreed in whole or in part with statement
number 23.xxxii It might be wondered what some of the scholars
who disagree with the traditional Adventist view of the
investigative judgment have to say about those who hold the
traditional view. It is obvious that many of the "non-
traditionalists" are still Seventh-day Adventists. While some
have left the Church, the great majority still desire to remain in
the Church. Dr. Cottrell's view on the "investigative judgment"
is a sample of what some of these scholars would say about
the traditional view: "I believe the investigative judgment can
be used a symbol of salvation. Its purpose is to remind us that
we are responsible before God for what we do, say and think.
Just as Jesus uses the symbols of lamb, light, Greek letters,
bread, etc. to refer to Himself and salvation, so "investigative
judgment" is another symbol (not Biblical) through which we
can gain understanding about God who is ultimately beyond
our finite understanding. Just as Jesus uses parables to help
62
explain heavenly truth, so the investigative judgment is a
vehicle to help in understanding God's ways. "I believe that
Jesus is engaged right now in Heaven in the ministry of
intercession on our behalf, as the book of Hebrews tells us.
For people who believe in a literal sanctuary in which there is a
work of investigation going on, I have no problem. I can
fellowship with them. I don't make an issue over this. You can
hold the views I hold and still have a constructive ministry
within the church."

Dr. Cottrrell publicly presented this view, which he calls a

"synthesis" view, in the fifth of a series of ten weekly studies
on Daniel 8, on October 31, 1991 at the Loma Linda Campus
Hill Church. Dr. Cottrell said at that meeting that as far as he
knew this was the first time the view had been presented. This
view is referred to again in the closing section, 10e.

10d. DR. RICHARD HAMMILL. Dr. Richard Hammill, former

President of Andrews University, and a member of the
Problems in Daniel Committee, was placed as chair of the
Sanctuary Review Committee, a specially chosen group of
scholars whose task it was to consider the teachings of Dr.
Desmond Ford at Glacier View, Colorado in August, 1980.
Ford marshalled a major attack on the doctrine of the
investigative judgment.xxxiii Since the church had quietly
adjourned the Problems in Daniel Committee, without
encouraging further discussion or inquiry, it was only to be
expected that there would arise further controversy in that
area. Dr. Hammill and the Sanctuary Review Committee gave
responsible consideration to Ford's views. The Committee did
not endorse all or even most of Ford's teachings, but they
were favorable to several of his major points. Their report was
to a large extent glossed over by the Adventist Church
Administration at that timexxxiv, and by its ministerial journal
Ministry which chronicled the work of Glacier View.xxxv In a
major statement of the Adventist Church's North American
Division, the work of the Glacier View committee was badly
misrepresented.xxxvi The Sanctuary Review Committee
counseled the Adventist Church that "there are some aspects
of our sanctuary teachings that need careful restudy."xxxvii It
has been Dr. Hammill's burden to continue to urge this counsel
63
on the Church. He laments: "In the years following the
committee's report, the church has appointed committees to
study the sanctuary topic further, but Adventist scholars who
have not supported the traditional interpretation have been left
off the committees, and in some cases dropped off in later
years. When books and articles were published, only
traditional views were accepted...There is...a very real need for
oral and written forums in which these traditional secondary
aspects of our sanctuary teaching may be examined candidly
without placing the discussants under a cloud of
suspicion." xxxviii "The need for careful restudy of some aspects
of our sanctuary teaching becomes apparent when our
published defenses of these teachings are carefully examined.
One finds that our published positions, when carefully
scrutinized, become extremely vague and equivocal when
Biblical support is being advanced..."xxxix

10e. A FINAL PERSONAL WORD. Perhaps with this present

Biblical inspection of Daniel 8:14 and the Adventist doctrine of
the investigative judgment, some of the greater openness that
Dr. Hammill hopes for can be achieved. Dr. Cottrell's
"synthesis" view can be the bridge between the scholarly
camp that recognizes the Biblical inadequacies of the
investigative judgment doctrine, and the laity who think it is
inviolable. The synthesis view which Dr. Cottrell has
formulated allows both views--the traditional and the Biblical
(the traditionalists call the other camp "new theology")--to
receive credibility and acceptance. The students who see
Biblical problems with the traditional view of the investigative
judgment should be allowed to follow their conscience, and
follow the Bible as they see it. While Dr. Cottrell, an influential
and patriarchal scholar in the Adventist denomination, makes it
plain that the traditional view is without Biblical foundation--the
conclusion of this present study--he nonetheless accepts
those who hold that belief. Viewing the doctrine of the
investigative judgment as a parable does shed some light on
the grand fact that God is the Judge of all. Our standing in
Heaven is not based on which side of this issue we are
standing. Therefore the Adventist Church should not make a
distinction among its members as to which view is held, as if
accepting a certain view condemned that person. While it is
64
also obviously the view of this paper that the investigative
judgment theology is unbiblical, and while it is my firm opinion
that the potential misreprestation of God's character is one of
the major liabilities of the investigative judgment theology,
nonetheless I want it known that I accept as brothers in the
faith those who cling with their life to the investigative
judgment theology. God is love.

• 1John 2:10 He that loveth his brother abideth in the

light, and there is none occasion of stumbling in him.
• 1 John 3:10 In this the children of God are manifest,
and the children of the devil: whosoever doeth not
righteousness is not of God, neither he that loveth not
his brother.
• 1 John 3:14 We know that we have passed from death
unto life, because we love the brethren. He that loveth
not his brother abideth in death.
• 1 John 4:20 If a man say, I love God, and hateth his
brother, he is a liar: for he that loveth not his brother
whom he hath seen, how can he love God whom he
hath not seen?
• 1 John 4:21 And this commandment have we from him,
That he who loveth God love his brother also.

I do not believe I am better or more righteous than

traditionalists because of the views expressed here. I believe
we "all stumble in many ways." (James 3:2) I stumble.
Traditionalists stumble. God is not looking down to see who
has the perfect theology. He is looking down to see who is so
overawed by His goodness, and so aware of their own
weaknesses, that they meld together in the light of His love.
"By this shall all men know that ye are my disciples, if ye have
love one to another." (John 13:35)

Hallelujah!

65
66
DIAGRAMS

Diagram 1. Possible Ending Points for the 2300 days of

Daniel 8:14

START | ------2300 days----------> | CLOSE OF PROBATION*

START |-------2300 days---------------> | The LAKE OF FIRE**

*This Adventist expression refers to the time when Jesus

ceases His work of intercession just before He returns to
earth. There are many Biblical allusions to this time including
Is 59:16-17, John 9:4-5, Rev. 22:11, John 16:23-26. There is
no standard teaching in the SDA church as to how long this
period will be, though most believe it will be a short time.
**Both this time, brought to view especially in Revelation 20,
and the "close of probation" referred to above, satisfy the text
of Daniel 8:14. At the time of the close of probation and the
lake of fire, God's people ("sanctuary") shall be "vindicated"
and finally "cleansed." If the 2300 days end at that time, that
is a long time after 1844 when Adventist scholars have
insisted they should end. Dr. William Shea, an SDA apologist
for the investigative judgment, interestingly quotes the
following scholar, from 1684, in dealing with the close of the
2300 days:
"The vision of the 2300 Evenings and Mornings, dates
most exactly, and precisely the Time from the Time from
the very Beginning of the Persian Monarchy or the First of
Cyrus to the cleansing of the Sanctuary, at the New
Jerusalem, and the breaking of the Antichrist without
hand, or by the stone cut out of the Mountains without
xl
hand, at the kingdom of Christ, Dan. 8:14, 25."
It is obvious from the text of Daniel interpreted as it reads, and
from Dr. Shea's 1684 scholar, that the final interpretation of
Daniel 8:14 refers to the final events, not 1844.

67
Diagram 2.
The Traditional SDA Linking of Daniel 8 and Daniel 9

Here is how Daniel 9 is interpreted by traditional Adventism:

457 BC <-------- 27 AD ----- 31 AD ------>34 AD

The “seventy weeks” starts in 457 BC and ends at 34 AD.

Here is Daniel 8 as understood by Adventists:

457 BC |<----------------------------------------------------> | 1844 AD

The 2300 days starts in 457 BC and ends in 1844 AD.

457 BC is the starting point used for both prophecies. Because

the traditional theology of the investigative judgment is tied to
the year 1844, that year is defended at all costs, including
Biblical evidence that is contrary. Jesus gives no starting point
for his "2300 days" in Daniel 8:14. Traditional Adventism goes
to a different chapter, to a different vision, 14 years later, to
find a starting point (the 457 BC of Daniel 9). An insistence is
made that Daniel 9 is somehow a further explanation of Daniel
8. Dovetailing these two chapters as Adventists have done is
forcing a preconceived notion into a place it does not belong.
There is really no textural basis to dovetail the two prophecies
as diagrammed here. They should be more logically and
textually related as shown in diagram 4.

68
Diagram 3. The Chiastic Structure of the Book of Daniel

A. 1. Daniel taken to Babylon

Stands before king, honored and promoted
B. 2.Nebuchadnezzar’s dream of an image.
Dream reveals history of nations to come.
C. 3. Three Hebrew youth won’t bow to an image
The ones who threw them to the flames are burned themselves
D. 4. Nebuchadnezzar’s humbling
The king judged by angelic watchers
E. 5. Handwriting on the wall
Babylon destroyed; judgment

F. 6. Daniel in the lion’s den

CHRIST’S VICTORY IN TYPE
(see chart below…)

E.’ 7. Vision of four beasts

Babylon and others destroyed; judged
D.’ 8. The vision of the ram and he-goat
King broken “without human agency.”
C.’ 9. Vision of the 70 weeks
Desolation to the “one who makes desolate.” (v. 27)
B.’ 10-11. Gabriel responds to Daniel’s fasting
“Writing” (10:21) reveals history of nations to come
A.’ 12. Time prophecies from the angels
Stands before King, honored, “at the end” (v. 13)

TYPE-SHADOW ANTITYPE-REALITY
The story line of Daniel 6 The reality to which it points
Law of Medes and Persians doesn’t God’s law cannot be changed
change
King’s signature is on the law The Father wrote the law
No fault found in Daniel Jesus is the perfect sacrifice
Lions could not open their mouths (Lions symbolize demons.) Jesus’, in
victory, shut their mouths
The king was very sad at Daniel’s The Father was in the Son,
predicament reconciling the world to Himself
The accusers were thrown to the Satan, the accuser, is thrown into
lions the Lake of Fire
Daniel is exalted Jesus, victorious, is highly exalted.
(Philippians 2:8)

69
Diagram 4.
Aligning chronologically the visions of Daniel 8 and Daniel 9:

Daniel 8:14
2300 days start <---------2300 days-------->"Sanctuary cleansed"

Daniel 9:24
70 weeks start ----- 70 weeks ----->"Everlasting righteousness"

Dovetailing the above two time prophecies by joining their ENDING

POINT, not their beginning point as in traditional SDA teaching. The
phrases of both ending points--the 2300 days “sanctuary cleansed”
and the 70 weeks “everlasting righteousness”--seem to describe the
same thing: the putting away of sin, the ultimate cleansing of God' s
people.

Dovetailing Daniel 8 and 9

Start <----------The 2300 days----------> End (cleansing)

Start<---------The 70 weeks -----------> End (righteousness)

70
Diagram 5. Hebrews 9 Sanctuary Typology

Hebrews 9:9
Here is a powerful revelation of what the Mosaic tabernacle symbolizes.
Hebrews 9:9 says that the tabernacle is a symbol for the “time then present.”
So it is a symbol of a time period, specifically the period before Christ. So
that tabernacle is a parable or type.

Here is a Here is the first V This is

?
TYPE---- apartment, the the most
“holy place” with E holy
This is a its furniture. I place
PARABLE. Priests ministered where
here daily. L God was

Here is the ANTITYPE

Parable solved!

V
E AT-ONE-MENT
Shekinah
IL
(no veil)

LEVITICAL AGE. CHRISTIAN AGE.

With the veil still present the With the veil removed the
tabernacle parable parable represents the
represents the Levitical Age. Christian Age. With no veil,
The priests administered we now have direct access
ceremonies according to the to God. We can go “boldly
Law. When a priest looked to the throne of grace.”
toward God’s shekinah in the (Heb. 4:16).
most holy, all he could see  Notice, there is no
was the veil. This age thus place for the Adventist
represents the imperfect idea of Jesus entering
knowledge of a Savior and into some phantom
Jesus’ true work as Messiah. work in 1844 here.
71
Diagram 6.
Does the Holy Place of Hebrews 9:12 Refer to the First
Apartment in Heaven as alleged by some Seventh-day
Adventists?

It seems plain that the Adventists are forcing a meaning into a text
not meant to be there. When three verses from Hebrews are laid
side to side, it seems evident that they all have the same meaning.
Christ fulfills the symbolism of the Israelite high priest who every year
entered into the Most Holy Place on the Day of Atonement. But
Christ fulfills this symbolism by entering ONLY ONCE into heaven.
(Hebrews 9:12 does NOT teach anything about Jesus entering into a
special place in Heaven in 1844.)

Heb 9:7 Heb. 9:11-12 Heb.9:25

The high priest Christ-high priest The high priest
went entereth entereth
into the second into the holy place into the holy place
once every year once every year
Neither by the blood of with the blood of
Not without blood goats and calves but by
others
his own blood

The parallel nature of these verses confirms the face-value context

of the book of Hebrews. The simple conclusion is, again, the
Adventist doctrine is wrong. The second "tent" symbolizes Heaven
itself, and Jesus entered there with His blood from His death on a
cross.

72
Diagram 7.
The “blotting out” of sin according to Acts 2:38 and Acts 3:19

Acts 2:38 Acts 3:19

“Repent “Repent
and be baptized and be converted
unto the remission of your sins that your sins may be blotted out
and ye shall receive the gift of that times of refreshing may
the Holy Spirit.” come from the … Lord.”

Even casual observation of the chart will show that the SDA
interpretation of the "blotting out" of sin is not Biblical. Acts 3:19 is
the main verse used to defend the concept of delayed and tentative
forgiveness of sin. The provisional forgiveness idea is foreign to the
gospel. The doctrine is a terror to the poor in spirit and a leaven to
the proud heart. It negates the comfort of the gospel and replaces it
with a Frankenstein, man-made concoction of philosophy and vain
deceit. Jesus sat down at the right hand of God and "purged our
sins..." (Heb 1:3)

73
Diagram 8.
Comparing Heb. 9:7-9 and 9:12-14, which expands its
meaning, to show that the "Holy Place" of verse 12 is not
the "first apartment" of the Heavenly

Hebrews 9:7-9 Hebrews 9:12-14

(TYPE) (ANTITYPE)
WHO “high priest” “Christ…high priest”

WHERE “entered the inner “Most Holy” NIV

room” “holy place” KJV
WHEN “once a year” “once for all”

HOW “not without blood” “by His own blood”

WHAT “…could not make “…purge your

the service perfect conscience from dead
as pertaining to the works to serve the
conscience.” living God.”

74
Diagram 9. The Literary Structure of Daniel 7
Displayed on the chart below are all most of the words of Daniel 7, but instead of
being placed in the usual chronological verse by verse pattern, they are displayed in
three columns. The first column is Daniel's description of the vision itself, the second
column records the questions or comments from Daniel about his vision, and the third
column is heaven's response to Daniel's queries... This structure shows that
Adventists have misinterpreted the time frame of the judgment scene in Daniel 7. It
does not begin in 1844. The judgment scene pictured here takes place after the beast
is destroyed at the end of time. There is no 1844 here. It is a phantom year...

Vision of Daniel Daniel’s Questions Angel Responses

(Dan 7 KJV)[Verses 1-6 {15… the visions of my {17} These great beasts,
about the lion, bear, and head troubled me. {16} I… which are four, are four
leopard…] asked him the truth of all kings, which shall arise out
this. So he told me, and of the earth. {18} But the
made me know the saints of the most High
interpretation of the things. shall take the kingdom…for
ever and ever.

{7} After this I saw in the {19} Then I would know the {23} Thus he said, The
night visions, and behold truth of the fourth beast… fourth beast shall be the
a fourth beast… fourth kingdom upon earth,
which shall be different …

and it had ten horns. {8} {20} And of the ten horns {24} And the ten horns out
I considered the …little that were in his head, and of this kingdom are ten
horn… in this horn were of the other which came kings that shall arise: and
eyes like the eyes of up…{21} I beheld, and the another shall rise after
man, and a mouth same horn made war with them; and he shall be
speaking great things. the saints, and prevailed diverse from the first, …
against them; {25} And he shall speak…
words against the most
High…

{9} I beheld till the {22} Until the Ancient of {26} But the judgment shall
thrones were cast down, days came, and judgment sit, and they shall take
and the Ancient of days was given to the saints of away his dominion, to
did sit,{10} the judgment the most High; and the time consume and to destroy it
was set… {11} I beheld... came that the saints unto the end. {27} …[and
even till the beast was possessed the kingdom. give it to] the people of the
slain... {28} Hitherto is saints of the most High,
the end of the matter. NOTE: Traditional SDA whose kingdom is an
interpretation of these everlasting kingdom…
verses puts this
“investigative judgment”
scene in 1844. But Ellen
White uses Dan. 7:22 to
refer to the millennial
judgment (which it is)
thus showing the fallacy
of SDA interpretation.

75
DIAGRAM 10. Cottrell Poll on Daniel 8:14

In 1958 Raymond Cottrell initiated the second ever opinion poll

of Adventist Bible scholars. The sampling included all the
Hebrew teachers in the denomination (8), nine heads of
college Bible departments, five other experienced Bible
teachers, and four former college Bible teachers then in
administrative or editorial work. Six of the above teachers were
at the Theological Seminary.

To the question

"What linguistic or contextual reasons can you suggest for

applying Daniel 8: 14 to the services of the day of atonement
and thus to the investigative judgment beginning in 1844?"

All the scholars said there was no linguistic or contextual

basis for so applying it!

None of the scholars believes you can get the SDA view of Daniel
8:14 from the Bible, at least in terms of linguisitics and context!!

To the question

What reasons other than language and context would you

suggest for applying Daniel 8:14 to the services of the day
of atonement and thus to the investigative judgment
beginning in 1844?

the following were the responses:

Response category # of responses

No other basis, none to offer 13
Analogy between the earthly and 7
the heavenly
Ellen White so applies it 5
A “fortunate accident” in translation 2

It should be obvious from this poll that SDA scholars do not

believe you can derive the SDA doctrine of the investigative
judgment from Daniel 8:14

76
APPENDIX
2002 Statement by Larry Pahl to accompany request to be
dropped from the SDA Church.

I found the Lord through the organized evangelistic

apparatus of the Seventh-day Adventist Church thirty years
ago, and for that I am grateful. Even though SDA evangelistic
outreach remains largely doctrinal and not relational and
personal, at least it is outreach. I still accept many of the
doctrines of the Adventist Church, unlike many former
members who seem to reject everything, perhaps as a form of
self-defensiveness, when they leave the church. I especially
appreciate the Adventist commitment to education, including
the commitment to supply teachers for all levels of Sabbath
schools. That cultural fact kept me connected to the church
for years after I had given up on the idea that the SDA central
organization had some kind of special connection to God.
Most of the skilled and honest scholars in the Seventh-day
Adventist Church who are not on the church payroll recognize
that their central doctrine, the investigative judgment, is a false
one. This one teaching that Adventists pride themselves on as
their unique contribution to Christianity is a façade.xli Thus the
pride and exclusiveness Adventists have derived from this
doctrine is deadly, because it is built on nothing. Pride in
nothing is a species of delusion.
Adventists have also exercised pride in the fact that the
prophetic gift was granted the Church in the person of Ellen
White. They alone have “the spirit of prophecy.” But this pride
has had to be tempered by the undeniable evidence that Ellen
White copied much of what she wrote from other sources.
Thus the words of the prophetess could not have flowed
directly from the throne of God.
The idea that one earthly communion – Seventh-day
Adventism-- could be the special, chosen denomination of the
true and living God is another source of great pride for SDAs.
Like the ancient Jews, they believe they are the chosen people
of God. Like the ancient Jews, they have been so consumed
with the pride of their chosenness, they are blinded to the
extent to which they have lost it. The idea they the SDA
denomination alone –or any denomination-- is “God’s remnant”
is non-biblical and arrogant. The true church is made up of all
77
who believe in Christ, and He knows who they are. This body
is spiritual and for it there is no tangible church roll. This is the
self-evident witness of any true believer, and it is certainly the
prima facie meaning of the word “remnant” it in the New
Testament. The “remnant” is simply the church.
Accompanying these Adventist prides is an excessive
legalism. Most denominations suffer from the legalism of
overtly or tacitly requiring their “way of doing things” as the
only correct way to be saved or be in God’s good graces. In
Adventism these cultural ordinances include various elements
of diet, dress, and especially doctrine. Rules for Sabbath-
keeping plague Adventists as they did the ancient Jews, and
the rest to which the day is to point, righteousness in Christ
alone, is the usual casualty amidst the legalism of day-
keeping.
Adventists are generally very nice people. Surely many of
them understand and practice saving faith without works. But
the legalism and pride which characterizes Adventism so taints
the group as a body that there is little room for fruitfulness
among those who understand the gospel of grace. Because
my family is part of a fruitful non-denominational church we
helped to start, it seems best to me to severe our formal
connection with the Adventist organization. Contrary to what
many Adventists believe, separation from Adventism is not
separation from Heaven, but simply a severance from a very
earthly organization. We continue to maintain Christian
relationships with Adventist friends, and pray for the growth
and healing of their denomination.

78
FOOTNOTES

iFor example, Clifford Goldstein's book attempting to simply explain the doctrine,
1844 Made Simple, is difficult to read and relatively long. It takes a long book to make
1844 simple? This is an odd notion of simplicity.
ii Ellen White, The Great Controversy, Pacific Press: Mountain View, CA, 1971, p. 409.

iii
Traditional Adventism says that there are two usages of the day for a year principle.
Besides Numbers 14:34 quoted in the text they would add Ezekiel 4:6: "And when thou
hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of
the house of Judah forty days: I have appointed thee each day for a year." But here God
is letting a year of iniquity be represented by a day of Ezekiel's affliction. Thus
Numbers 14:34 gives a day for a year, but Ezekiel 4:6 gives a year for a day. These two
equations represent an inversion and are not equivalent equations. To give a different
example might help explain the point. Some Bible interpreters say that trees represent
men. ("...that they might be called trees of righteousness, the planting of the Lord, that
he might be glorified." Isaiah 61:3) The first thing we must recognize here is that trees
are not men, just as days are not years. A tree is a tree and a day is a day. It is a
metaphor to say that a tree is a man and a day is a year. So let us accept the Bible
interpreters' equation for a moment, that a tree represents a man. It would be
inappropriate, however, to conclude that a man represents a tree. Unless the Bible gives
reason elsewhere for that conclusion one must stick with the equation that a tree
represents a man.

ivThe Kurds "claim to be descended from the ancient Medes." George Rentz,
"Medes", Encyclopedia Americana, 1991 edition. Also "Hamadan is the site of ancient
Hagbatana of Ectabana, the capital of the Medes, ancestors of the Kurds, when
Belshazzar feasted while these mountain horsemen were moving down on his palace at
Babylon (Daniel 5)." "Mountain Tribes of Iran and Iraq", National Geographic, March,
1946, p. 394.
vRobert W. Olsen, “One Hundred and One Questions on the Sanctuary and Ellen
White”, p. 12. (Available from Ellen G. White Estate, 12501 Old Columbia Pike, Silver
Spring, MD.)
vi The Hebrew techillah is used in at least five places elsewhere in the Bible to mean
"first", thus implying its use here in Daniel 9:21 refers to Gabriel's first appearance to
Daniel, which is Daniel chapter seven.
viiGabriel is told to make Daniel to "understand" (8:16) the 2300 days and its
associated vision. In the last verse of that chapter Daniel says of the vision that none
"understood" it. (8:27) Then when Gabriel comes to Daniel in chapter 9 he says that he
has come to give Daniel skill and "understanding". (9:22) While it is a reasonable
assumption that the words of 9 are thus given to further explain the vision of 8, this
does not prove 1844. It simply suggests that 9 is an explanation of 8. A better way to
dovetail these two time prophecies would be to end them at the same time, because the
79
event brought to view in each one is one and the same. In 8 the event is the "cleansing
of the sanctuary", that is, the church without spot or wrinkle. This is the same event as
"righteousness being brought in" mentioned at 9:24. But even the explanation in this
footnote which allows that there may be a further explanation of chapter 8 in chapter 9
is not necessary considering the argument in 5d(3) in the text.
viii
In the KJV, it is written in 9:2 that Daniel "understood" the 70 years of Jeremiah.
But this usage of "to understand" is from a different Hebrew word than that used in
8:16 or 9:22. Young's Concordance gives "to consider" as an alternative reading of the
Hebrew bin (rather than "understand"). Thus Daniel is saying, in effect, I was studying
the 70 year prophecy in Jeremiah.
ixMareh is translated 11 times in the Old Testament as "vision", 37 as "appearance", 18
as "sight" and 11 as "countenance". Studying through these various uses it is common
for mareh to refer to the sight of a person, an angel, or God Himself. Traditional
Seventh-day Adventist scholars have tried to find in this usage of mareh a direct
reference to the mareh of Daniel 8, where Jesus and Gabriel have the discussion about
the 2300 days. This connection of Daniel 8 and 9 is vital to their heretical investigative
judgment scenario which teaches that Jesus began a work of investigating the lives of all
professed believers in 1844, starting with Adam. But since mareh refers so often to the
appearance of men or angels, Gabriel, in using the word here, in Daniel 9:23, is
referring to his appearing right at that moment to Daniel. He is not referring to a mareh
14 years previous (in Daniel 8:14).
x The veil is an "example or shadow" (Heb. 8:5) of a heavenly concept: the Messiah's
flesh being rent.
xiThe veil is "not the very image of the things in the heavens" (Heb. 10:1)--there is no
veil in Heaven, other than Jesus Himself who is the true veil. The point is that the veil
on earth does not necessarily look like what it is symbolizing in Heaven. 2 The apostle
Paul certainly teaches this when he writes about the priests and their offerings saying of
them "Who serve unto the example and shadow of heavenly things..." (Heb. 8:5) Also,
Paul, in Hebrews 9, after describing the furniture in the tabernacle, writes, "of which we
cannot now speak particularly." (Heb. 9:5) By this he is implying that he could speak in
detail about the heavenly meaning and spiritual significance of each piece of furniture,
but he is prioritizing his teaching to first make the main point about the inner veil
symbolizing Christ's sacrifice as the true Yom Kippur.
xiiMatthew Henry says of the verse being studied that "some {expositors} make the
bells of the holy robe to typify the sound of the gospel of Christ in the world, giving
notice of entrance within the veil for us." The Bethany Parallel Commentary on the Old
Testament, Bethany House Publishers: Minneapolis, 1985, p. 202.
xiii
This author has written a booklet dealing with the time of Jesus' birth which
indicates He was born on Yom Kippur, the day of atonement. See the study at
www.bibleprophecy.net.
xiv"Inaugurated" refers to what Jesus accomplished for us, on our behalf, when He
died and rose again. But we do not now see the full effects of His victory. We still
80
stumble in error, seeing "through a glass darkly". We see the effects of sin all around us
on earth. This will not always be so. We will see in Heaven, in the age to come, all sin
and suffering put away because of Jesus' sacrifice. This is what is yet to be "realized". It
is important to note that though we do not now see it realized, it has already been,
through Christ. "And hath raised us up together, and made us sit together in heavenly
places in Christ Jesus." (Eph. 2:6)!
xv Some may see an apparent contradiction in the two typological Scriptures used in 6d.
How can it be said that the high priest is wearing both the lovely garments with the bell
and pomegranate (Ex. 28:35), and the plain white linen garments (Lev. 16:2), on the
Day of Atonment? A close reading of Leviticus 16 shows that the high priest had on
the garments of beauty and glory when he first went into the Most Holy Place on the
day of atonement. In verse 3 of Leviticus 16 the high priest is pictured entering the
tabernacle, and only then, in verse 4, picture as putting on the plain linen garments.
Verse 23 has the high priest taking off the plain linen garments before he comes out to
the waiting people to end the day of atonement, having thus put back on the special
and colorful garments. Thus there is no contradiction.
xviThe apologists for the traditional doctrine would deny this but I would submit that
in my personal experience with a broad spectrum of Adventist laity that, in practice,
there is a fear of the judgment, which shows a misunderstanding of God and the
gospel. So, despite the apologists claim to the contrary, I still submit, with many others,
that the doctrine of the investigative judgment obfuscates and frustrates the gospel.
xvii
More than theoretical wording is involved here. A friend of mine, a former assistant
chaplain at Washington Adventist Hospital told me of the many Adventists she
ministered to who died without hope. It was very distressing to her.
xviii
There are two senses in which "judgment" is used in this paper, and in the Bible
generally. A "judgment" can be considered to be when God makes a decision. For
instance, in the investigative judgment, God may determine that Mr. X. has earned the
right to eternal life. But "judgment" also refers to the carrying out of that decision.
Thus, for instance, evil angels will be judged during the millenium, but they will receive
their "judgment" (the carrying out of the sentence of the judgment) at the Lake of Fire
after the millenial judgment. Both decision and punishment are "judgment".
xixSee, for instance, Clifford Goldstein, "Investigating the Investigative Judgment",
Ministry Magazine (12501 Old Columbia Pike, Silver Spring, MD 20904) Vol. 65 No.2,
Feb. 1992, p.8.
xx It is blasphemous to put the doctrine of the investigative judgment in the same
category as the other doctrines listed here. As Adventists know, one of the New
Testament definitions of blasphemy is thinking that someone other than God can
forgive sin. {"Why doth this man thus speak blasphemies? who can forgive sins but
God only?" (Mark 2:7)} Adventists usually think of this concept in relation to Roman
priests claiming to forgive sin. But it is just as blasphemous to believe that angels can
forgive sin. Isn't this what they are doing if they have an active part in the investigative
judgment? For certainly no one can make it to Heaven except his sins be forgiven, and
if angels are deciding who can get to Heaven they must be forgiving sin. But most
81
Adventists would probably deny this, which begs the question, "So what's the big deal?"
God doesn't need the investigative judgment and the angels don't have any active part
in the judging, so as interesting as it might be, it adds nothing substantive to the plan of
salvation. The real judgment was at the cross ("NOW is the judgment of this world" Jn.
12:31) and the Lord knows those that are His.
xxiSee Henry Morris, Scientific Creationism, Creation Life Publishers: San Diego, CA,
1974, pp.167-169, for a dicussion of population statistics for humans on earth since the
flood. For population considerations before the flood see Henry Morris, The Genesis
Flood, Presbyterian and Reformed: Philadelphia, 1961, pp. 25-27.
xxiiConsider, for instance that there are 800,000,000 Catholics alive right now. (Hal
Mayer, "The Unholy Alliance: The Story TIME didn't Tell", Last Generation, Vol. 4
No. 4, Hartland Publications; Rapidan, VA 22733, p.11.) That is almost a billion, just
from one group alive now. And all of these would have to have a part in the supposed
"investigative judgment". Colin Standish points this out in a recent article which deals
with the investigative judgment. (Last Generation, Vol. 4, No. 4, pp4-5.) A very high
percentage of Americans claim to be Christians, to have had a "born-again" experience,
so a high percentage of all Americans who have ever lived would be part of this
investigative judgment. Ellen White has written that some will not hear the name of
Jesus for the first time until they get to Heaven. This squares with Romans 2 which
teaches that many are right with God who have not heard the gospel nor been the
agents of God's law. They have not been professing Christians, nor Jews. Since these
righteous are from the ranks of what we would call "heathen" we must not think that
the "investigative judgment" as taught by Adventists would be limited to "Christian
circles" in any closed sense. Many "heathen" would have to be examined. They have
believed in God in a general or natural way and they are basically kind, understanding
people. (Romans 2:10-11 says that they there will be "glory, honour, and peace, to every
man that worketh good, to the Jew first, and also to the Gentile: For there is no respect
of persons with God.") Furthermore, Romans 2:14-15 states "For when the Gentiles,
which have not the law, do by nature the things contained in the law, these, having not
the law, are a law unto themselves: Which shew the work of the law written in their
hearts." Paul concludes at Romans 2:26: "Therefore if the uncircumcision (the
"heathen") keep the righteousness of the law, shall not his uncircumcision be counted
for circumcision?" The point is that most societies in the history of the world have had
strong faith in God. Out and out atheists have been rare until recent times. There is no
way one can do justice to the concept of the investigative judgment as taught by
Adventists without having a very large volume of people take part in it. And this creates
the vexing, because inexplicable, problem of insufficient time to sufficiently judge each
case.
xxiii
These quotes are from the chapter which is the one exposition in Adventism which
deals, at least minimally, with the nuts-and-bolts details of this supposed investigative
judgment. Ellen White, "Facing our Life Record", chapter 28, of The Great Controversy,
Pacific Press, Mountain View, CA 94042, pp482-3. It is written there (quite contrary to
the foundation of God whose seal is that "He knows those that are His") "As the
books of record are opened in the judgment, the lives of all who have believed on Jesus
come in review before God. Beginning with those who first lived upon the earth, our
Advocate presents the cases of each successive generation, and closes with the living.

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Every name is mentioned, every case closely investigated. Names are accepted, names
rejected."
xxivThis is the plain implication of Adventist thinking. There are 800,000,000 Catholics.
They must be brought up in the investigative judgment (see footnote 23) and yet they
will not "pass." ("Some, however, will have accepted a counterfeit system of worship
and be judged unworthy of eternal life." Standish, Last Generation, Vol. 4, No. 4, p.4.)
These are just rejected Catholics from this generation, not to mention all other religions
at this and all other times since Eden.
xxv Adventists haven't thought through the implications of the fact that God has
already judged the wicked at the close of the supposed investigative judgment. He has
judged them because they did not come up in the resurrection of the righteous. They
must have been considered in some judgment process, a process that determined that
they were not worthy to come up in the first resurrection. But according to the
traditional Adventist view, the angels did not get a chance to say a word about them
because they did not profess faith. How can it be fair that only one group of people
gets courtroom time before their sentencing? One group gets the investigative
judgment, and the other group gets nothing until they are condemned in the millenium.
They are condemned without a trial in the Adventist view. Even noble Adventist
expositors such as Robert J. Wieland get caught up in this glaring inconsistency when
expositing the investigative judgment: "The typical Day of Atonement was also
symbolic of the final period of pre-Advent judgment that determines who of the
sleeping dead will arise in the first resurrection and who will await the dreaded second
resurrection." (Robert J. Wieland, The Good News is Better than you Think, Glad
Tidings Publishers, 915 Parks Av SE, Paris, OH, 44669-9746 p. 94.) Notice that
Wieland says that this pre-Advent judgment determines who will await the dreaded
second resurrection. But it doesn't. Adventist expositors, drawing on the quotes from
Ellen White in section 9, insist that the investigative judgment is for the professed
people of God to see who is worthy of Heaven. It is not a time, they say, to judge those
not worthy of Heaven. Who then determined, and at what point, who was worthy of
Heaven? Only if everyone was judged, professed people of God and the wicked, would
what Wieland has written be true. Adventists cannot have it both ways. Is it the
professed people of God that are judged before the Lord's return, or is it everyone?
Anointed common sense, built on an understanding of God and Scripture would say
that everyone must be judged before Jesus has returned. It would be unfair if only one
group of people had an orderly time of judgment for consideration. Does God give
only the righteous and professed righteous fair treatment? God must obviously made a
decision, as Judge, about all people before He returns. "The Lord knows those that are
His." To his credit, in the final chapter, "How the Hour of God's Judgment is Good
News" in the above mentioned book, he does not mention the year 1844.
xxvi The sentences from Ellen White quoted here, and others like them could be the
product of Uriah Smith whose influence on the Great Controversy has been reputed to be
very heavy. He certainly was a strong proponent of the investigative judgment as a
unique Adventist identity treasure. This was one of his main strongholds in fighting the
Spirit's attempted advances through Jones and Waggoner in 1888. Since Ellen White
has made statements teaching or implying that Jesus ascended into the Most Holy
immediately at His ascension (Signs of the Times, April 19, 1905; Acts of the Apostles, p. 33;
Volume 7A, p. 229, commenting upon Matthew 27:51; Desire of Ages, p. 757.) the Uriah
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Smith influence here would help explain this particular apparent and disturbing
contradiction of the several which have arisen with the Veltman study and intensive
reexaminaiton of the prophetess in recent times.
xxvii
Ellen White, The Great Controversy, Pacific Press: Mountain View, CA, 1971, pp.
480-1. 10 Ibid., pp. 482-3.
xxviii
Desmond Ford, "Hope On", Good News Unlimited, Vol. 12, No. 10, October 1992,
Auburn, CA, 95603, p. 4.
xxixDr. Raymond Cottrell, "Report of a Poll of Adventist Bible Scholars Concerning
Daniel 8:14 and Hebrews 9", a paper self-published by the author, 335 Midori Ln.,
Calimex, CA, 92320, p. 14.
xxxThere are, of course, no "problems" in Daniel. The problems are with the Adventist
doctrine of the sanctuary and the investigative judgment. If these be insisted upon, then
there are "problems" in Daniel.
xxxiSeventh-day Adventists Believe...A Biblical Exposition of 27 Fundamental Doctrines,
Ministerial Association of Seventh-day Adventists, General Conference of Seventh-day
Adventists, Silver Spring, MD., 1988, p. 312.
xxxii
Dr. Raymond Cottrell was responsible for both the 1958 polling of Adventist
scholars and this 1980 Glacier View poll. General results of these polls are available
from him in printed form. (Dr. Raymond Cottrell, 335 Midori, Calimex, CA, 92320).
The specific statistic in the text was given to me by Dr. Cottrell in a telephone
conversation on 4-21-91 at 2:30pm EST.
xxxiii
Desmond Ford, Daniel 8:14, the Day of Atonement and the Investigative Judgment,
Euangelion Press, PO Box 1264 Casselberry, FL 32707, 1980.
xxxiv Dr. Richard L. Hammill, Pilgrimage: Memoirs of an Adventist Administrator, Andrews
University Press: Berrien Springs, MI 49103, 1992. Dr. Hammill tells of the frustration
of the Glacier View delegates who had been hand-picked to represent Adventism from
around the world, scholars, administrators and other leaders, when the President of the
General Conference, at the same time, quietly appointed a small committee for the
supposed purpose of issuing an independent critique of Dr. Ford's document. They
came to Glacier View without ears, bearing hatchets on Ford's teachings and purposed
to prop up the traditional Adventist teachings and understandings. Hammill writes:
"When the small report of the Critique Committee was read to the Sanctuary Review
Committee at its last session, a pall descended over the group. The Bible teachers felt
they had been betrayed, that their work was just window dressing; they considered, and
rightly, as it turned out, that the small committee report would be considered the
definitive one. They saw it as an administration-sponsored report intended to compete
with the one issued by the large committee representing the world field." (pp. 194-5.)
xxxv This is Dr. Hammill's account in both his recently published autobiography
Pilgrimage (see note 16) and in a self-published paper "Reflections on the Adventist

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Typological Interpretation of the Mosaic Tabernacle and Its Cultus", January, 1990. In
the autobiography in the chapter "The Sanctuary Review Committee and Desmond
Ford" Dr. Hammill writes: "...I was very disappointed in the Ministry report. I think in
several important respects its articles were contrary to the intent of the Sanctuary
Review Committee actions...in its comments on the doctrinal issues, Ministry did not
present the view of the Sanctuary Review Committee on crucial passages in Hebrews,
especially 9:23. The Ministry explanation was the opposite of the discussion on the
committee. The Ministry report ignored the crucial statement in Hebrews 1:3 in
discussing the cleansing of the sanctuary..." (pp. 193-4.)
xxxvi"Statement Pertaining to Issues Between the SDA Church and Certain Private
Organizations", Ministry, December 1992, pp.24-26. The statement says "In 1980 the
church examined and then rejected the rising dissident views relative to the sanctuary
and to prophetic interpretation." It is unfortunate that honest scholars who love the
Bible and love God must be called "dissident". It is also unfair to call the Glacier View
proceedings a "rejection" of Dr. Ford's views questioning the investigative judgment, as
almost 1/3 of the participants agreed in several key areas with Dr. Ford. There was a
majority and minority statement authored at the end of the Glacier View session and
even the majority statement accepted at lease six of Dr. Ford's arguments. Many people
in the church, including no small percentage of the 115 Glacier View delegates hold
similar views to Ford's, not unlike many of the arguments in this thesis. These people
are Adventists, members of "the church".
xxxvii Dr. Hammill, "Reflections...", p. 7.

xxxviii Ibid., pp 4-5.

xxxix Ibid., p. 5.

xlSource: T. Beverly "An Explication of Daniel's Grand Line of Time, or of His 2300
Evenings and Mornings," 1684. (Quoted in Shea's "Selected Studies in Prophetic
Interpretation.")

See my work on the investigative judgment at http://www.investigativejudgment.info

xli

The late Raymond Cottrell, who was one of the chief contributors to the Seventh-day
Adventist Bible Commentary, an editor of the SDA flagship journal Review, the editor of the
more open journal Adventist Today, a college professor and fourth generation Adventist,
became increasingly vociferous in his final years about the unbiblical nature of the
doctrine of the investigative judgment.

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