Dear Jeff,
Greetings from Taiwan! I was thinking about Daniel 7 & 8 and run into some basic but seemingly difficult questions and I know I will be willing to help out. Any highlighted points should do it, no need for long discourse.
Here are my questions:
Who is investigated in the Investigative Judgment?
1 Peter 4:17 says ‘that judgment must begin at the house of God,’ it is easy to conclude all the professed people should be included. The typical service in the tabernacle indicates only those who confessed their sins can have their sins transferred to the heavenly sanctuary, those who never confessed their sins should not be on the list.
Ellen White writes Christ was in the first apartment to intercede in behalf of the ‘penitent believers,’ that seems to be in harmony with the typical service.
Daniel 7:26 ‘the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.’ The text connects the fate of the little horn with the ‘judgment,’ similar to Daniel 7:10. So it points out the little horn is connected with the judgment in some way.
My question is mainly about the little horn, since his activities was obvious and his nature is basically evil, no investigation seems to be necessary. Since the little horn never confessed his sins against God and the host, therefore, his sin is not covered by the blood of Christ in heaven, not included in the cleansing of the sanctuary or remove or blot out his sins. The cleansing of the sanctuary is not to cleanse the sins of the little horn, but the sins of the professed believers throughout the ages.
I understand many have included the little horn as one of the objects in the investigative judgment, others see a distinction between believers being judged and the little horn being condemned. I tended to think the little horn is not investigated in the investigative judgment, rather condemned through the vindication of the host as the side effect of the investigative judgment. Does this make sense?
How does our interpretation on Daniel 8:14 answer the question in Daniel 8:13?
Daniel 8:13 contains four parts, the daily, transgression of desolation, the sanctuary and the host. Dan. 8:14’s answer only mentioned the sanctuary, which of course, includes the host as the object of cleansing. In other words, the sanctuary is cleansed together with the host. Now, this leaves out the daily and the transgression of the desolation. Historic understanding refers the daily as Babylon, Persian, Greece and Pagan Rome, the transgression of desolation the papal Rome.
So in that understanding, when the sanctuary is cleansed, the host then is vindicated, at the same time, the evil powers as represented by the daily and transgression of desolation are all condemned and reserved to be punished, ‘and to reserve the unjust unto the day of judgment to be punished:’ (2 Peter 2:9). True worship is restored, the just vindicated and so on. This way, the questions in Daniel 8:13 is answered. After the host and the sanctuary is cleansed, then it is time to punish the unjust.
The more recent understanding of the daily as the heavenly priest ministry of Christ in heaven, the transgression of desolation as truth perverted by the papal Rome, the host was persecuted, and the ministry of Christ in sanctuary obscured by the papal priesthood. So then sanctuary is cleansed, truth restored, the host justified, Christ’s ministry restored, God vindicated, and so on.
However, how the investigative judgment answer the questions in Daniel 8:13 seems not very clear. Some goes to the extent to deny the historic Adventist understanding of this doctrine and say that the judgment in Daniel 8:14 is not mainly for the saints of God (the host), but against the little horn, as a way to find a direct logic link between verse 13 and 14.
What is the best way to use the historic understanding the investigative judgment, the judgment of the host, as a way to answer the questions in verse 13?
Here is my new understanding. I compare Daniel 8:13–14 with Matthew 24 where disciples asked similar questions. The bottom line that the answer to Daniel 8:13, but since even the Son does not know the time, the answer was given on something right before the second coming, kind of like the signs of times given in Matthew 24. Christ is consistent, he gives signs, and warning, anything that is important for us to know for our salvation, but no time is given for His second coming, even though there lies the real answer to the question of Daniel 13. Daniel 8: 14 partially answers that question by brought in the investigative judgment, which brings in the first angel’s message to restore TRUE worship in place of the false worship on earth, a restoration of sanctuary in that sense. Thanks so much! S.
Response
Brother S,
The word translated as ‘cleansed’ in Daniel 8:14 includes the definition of being made right. The question of verse 13 is dealing with the treading down of both the sanctuary and the host. In order for the sanctuary to be made right it requires that there is a host, for the purpose of the sanctuary is that God may dwell among His host. The 2300 year prophecy is marking not only the beginning of judgment, but the reception of a kingdom, the marriage and the entering into covenant with a host that has been developed from 1798 through 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
The 2520 that ends in 1844 is identifying the restoration of a host (modern Israel) that Christ entered into covenant with at that time fulfilling Malachi three. The 2300 is identifying the making right of the sanctuary, for with the simultaneous fulfillment of the 2520, the Lord then had a people (host) He would dwell among. From 1798 through 1844 He raised up the ‘temple’ of the Millerites.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Pippenger’ Paraphrase
The Millerites came to Christ, and were built up a spiritual house from 1798 through 1844, and became modern Israel through a covenant in fulfillment of Malachi three, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. The covenant was accomplished through the prophetic word which produced and demonstrated two classes of worshippers: Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him [those who entered into the Most Holy Place] shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient [those who rejected the truth of October 22, 1844], the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light: Which in time past [before 1844] were not a people, but are now [after 1844] the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4-10.
The point here is that the cleansing of the sanctuary encompasses much more than simply the investigative judgment. There are many issues connected with the judgment. One of those issues in Revelation 10:7.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.
The finishing of the mystery of God is not simply Christ in you the hope of glory; it is primarily the final manifestation of this work as represented corporately with the 144,000. The 144,000 are to be lifted up as an ‘ensign’ marking the glorious demonstration of the finishing of the mystery of God. That manifestation is for planet earth and the universe.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
He lifts up the ensign at the Sunday law when Adventism is purged.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. For so the Lord said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches. They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.
In that time shall the present be brought unto the Lord of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of hosts, the mount Zion. Isaiah 18:3–7.
“When he lifts up an ensign” He “cuts off the branches.”
I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. John 15:1–6.
It is at the Sunday law that the branches of Adventism are separated, which is just ‘before the harvest.’ The distinction between the branches is based upon the reception or rejection of His word, and the issue that His word presents at this time is the reception or rejection of the foundational truths of Adventism.
Now go, write it before them in a table [19843 & 1850 pioneer charts], and note it in a book [Habakkuk], that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits [a prophetic test]: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us [Jeremiah 6:16-17 and Ellen White’s first vision]. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant [the Sunday law]. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit [no fire or water available to the foolish virgins]. For thus saith the Lord God, the Holy One of Israel; In returning and rest [to Jeremiah’s old paths] shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one [repetition of Millerite history and the 1000 to 1 ratio of October 22, 1844 and the fulfillment of the parable of the ten virgins]; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill [the Sunday law]. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him [repetition of Millerite history and the prophecy of Habakkuk]. Isaiah 30:8–18.
At the Sunday law those who receive the seal of God in Adventism are lifted up as an ensign to call all nations together into the Sabbath truth. Those who are lifted up as an ensign are the crowning act of the mystery of God.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together. And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. Zechariah 9:16–10:6.
The latter rain is then to be poured out without measure for God’s church has been purified. He has punished the false shepherds of Adventism at the Sunday law and turned His people into a ‘goodly horse.’ The goodly horse is the church triumphant, prefigured by the white horse of Ephesus. They then go to war with modern Babylon, the little horn. They are used to bring judgment upon the little horn. They are God’s battle ax.
The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider; With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid; I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers. And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the Lord. Jeremiah 51:19–24.
The ensign brings judgment upon modern Babylon, the little horn. The ensign is developed in the judgment of the living, the climax of the investigative judgment. Judgment begins with the house of God and then as Zechariah states, the house of Judah (His goodly horse) will save the house of Joseph, who are the eleventh-hour workers that are in Babylon prior to the Sunday law. The work of the investigative judgment reaches its crescendo as the mystery of godliness is finished while Christ lifts up His ensign for all to see. He lifts His ensign up in contrast with the little horn at the time he judges the little horn for its rebellion.
The little horn’s rebellion is not fully developed until the Sunday law, for modern Babylon does not fully fall until the Sunday law.
“The Bible declares that before the coming of the Lord, Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness;’ and they that ‘received not the love of the truth, that they might be saved,’ will be left to receive ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9–11. Not until this condition shall be reached, and the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete. The change is a progressive one, and the perfect fulfillment of Revelation 14:8 is yet future.” The Great Controversy, 389.
Therefore the judgment of the little horn that is connected with the investigative judgment is not implying or teaching that the sins of the little horn have been registered in the books of judgment. Daniel 8:14 is addressing several issues. One of those issues is that the climax of the investigative judgment is where Christ demonstrates His power by accomplishing the finishing of the mystery of Godliness within the 144,000, and in so doing demonstrates this ensign in contrast with the rebellion of the little horn in the Sunday law crisis time. The judgment of the little horn is the judgment for its rebellion not judgment that is associated with the sacred record books of those who have placed their names in the Lamb’s book of life. Jeff.
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