INVESTIGATIVE JUDGMENT

By Fransisco Msonge (MD), 2025

CONTENT

• 1.Introduction
• 2.The day of atonement
• 3.Transfer of Sin
• 4.Heavenly Sanctuary
• 5.Ministry in the Heavenly Sanctuary
• 6.Cleansing of the Heavenly Sanctuary
• 7.The Two Veils of the Tabernacle
• 8.The hour of His judgment has come
• 9.He comes with his Reward

1.INTRODUCTION

There is a growing claim that the doctrine of the pre-advent judgment—also known as—the investigative judgment is unbiblical and rooted solely in the teachings of Ellen G. White. It is further alleged that this doctrine is uniquely Seventh-day Adventist and therefore a false teaching. However, such assertions overlook the foundational truth that both the earthly and heavenly sanctuary doctrines, along with the atonement and the cleansing of the heavenly sanctuary, are not derived from Ellen G. White’s personal ideas. Rather, they are grounded firmly in Scripture.

While Ellen G. White has powerfully affirmed these truths, they do not originate with her. Readers are encouraged to approach this article with open hearts and minds, reading prayerfully from the introduction to the final section. It is my conviction that, after such a study, no one will continue to claim that the pre-advent judgment is unbiblical.

No one can argue that the word “Tawhid” or “Tawheed” used for the doctrine of oneness of God in Islam is not found in the Quran. And the word “Trinity” is not found in the Bible. But the doctrine of the oneness of God and the three coeternal persons of the Godhead is the basis and main theme of the entire Bible.

Similarly, the term “Investigative judgment” itself is not directly found in the Bible. It’s a theological concept. However, the principles behind it — like God reviewing lives, judgment happening before final rewards, and books being opened for judgement — are found in the Bible. So, principles of investigative judgement are found in the bible. The scripture gives several verses that support the principles of the investigative judgment.

Both the NT and OT scriptures gives a great picture of “atonement”. The hour of the evening sacrifice has come. In the Temple court in Jerusalem, a priest prepares to slay a lamb as part of the sacred ritual. As he lifts the knife, the earth quakes start. Startled, he drops the knife, and the lamb escapes. Amidst the chaos, a loud ripping sound pierces the air as the Temple veil is torn from top to bottom by an unseen hand.

Meanwhile, across town, a dark cloud gathers over a cross. Jesus, the true Passover Lamb of God, cries out, “It is finished!” and gives His life for the sins of the world.

Type met antitype. The entire Old Testament sanctuary service—every sacrifice, every ritual—finds its fulfillment in Jesus’ atoning death on Calvary. The moment He died, the symbols(types) were fulfilled in reality (antitypes). That is why the veil tore, the knife fell, and the lamb fled. The ritual system had served its purpose and was now superseded.

Christ’s Atoning Sacrifice at the Cross: The Basis of Our Salvation. The foundation of the Christian faith rests on one central act—the atoning sacrifice of Jesus Christ on the cross. Through this sacrificial death, God’s justice was fully satisfied, and the path to reconciliation between God and humanity was opened. In Romans 5:6–11, the Apostle Paul offers a clear and powerful explanation of how Christ’s death secures salvation for all who believe.

But there is more to salvation history. Jesus rose from the dead and ascended into heaven, drawing our focus to the heavenly sanctuary, where He now ministers—not as a slain Lamb—but as our High Priest. The once-for-all sacrifice has been made (Hebrews 9:28); now He applies the merits of that sacrifice to all who believe.

2.THE DAY OF ATONEMENT

As the days and weeks passed, the end of the year found the Earthly Sanctuary symbolically filled with the transfer of sin and defilement. God’s plan was not only to forgive sin, as demonstrated in the daily services, but also to separate His people from sin and ultimately destroy it. The yearly cleansing of the sanctuary, conducted on the 10th day of the 7th month of the Jewish calendar (Leviticus 16:29–30), finds its prophetic fulfilment in the prophecy of Daniel 8:14.

The Day of Atonement represented the second phase of a two-stage atonement. In the first phase, throughout the year, the Israelites received forgiveness. However, their sins were not yet blotted out from the record; instead, they were entrusted to God, who promised to deal with them in due time. This process is reflected in scriptures such as 1 Timothy 5:24–25, 2 Corinthians 5:9–10, Ecclesiastes 12:14, Malachi 3:16, Revelation 3:5, and Daniel 8:14

1 Timothy 5:24-25(KJV)

• 24 Some men’s sins are open beforehand, going before to judgment; and some men they follow after.
• 25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

Revelation 3:5 (KJV)

• “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.”

The second phase had nothing do with forgiveness, as the people had already received full forgiveness through the daily services. In fact, the verb forgive does not appear at all in Leviticus 16 or in Leviticus 23:27–32. This highlights a crucial truth: the plan of salvation encompasses more than just the forgiveness of sins—it also involves cleansing. This deeper dimension becomes even more meaningful when viewed within the broader context of the great controversy.

Leviticus 16:29-31 (KJV)

• 29.And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you:
• 30.For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.
• 31.It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.

Acts 3: 19 (KJV)

• “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”
• Note this phrase: “when the times of refreshing shall come from the presence of the Lord”- This means a time when all record of forgiven sins are fully erased from God’s presence.

1 John 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.

No one was permitted to enter the Tabernacle of the Congregation during the atonement until the High Priest came out, having made atonement for himself, for his household, and for the entire congregation (Leviticus 16:17). The High Priest made atonement for both the Holy Place and the Most Holy Place—within the veil (Leviticus 16:15–17). Only the High Priest was allowed to enter the second apartment of the Tabernacle, and he did so only once each year (Hebrews 9:7).

He entered the Most Holy Place with a censer full of burning coals of fire from the altar before the Lord, and with his hands full of sweet incense. The incense was placed on the fire before the Lord, and the cloud of incense covered the mercy seat that was upon the testimony, so that he would not die (Leviticus 16:12–13)

Throughout the year, various sins and ritual impurities were symbolically transferred to the sanctuary. The Day of Atonement marked the appointed time for their removal—a time of refreshing, when all kinds of forgiven sins were cleared from the presence of the Lord.

The atonement ceremony consisted of three main parts:

• The purification offering for the High Priest and his household (Leviticus 16:3–4, 6).
• The purification offering for the congregation of Israel—the Lord’s goat was slain and offered as a sin offering (Leviticus 16:5, 8–9, 14–15).
• The sin-elimination ritual—the live goat for Azazel was used (Leviticus 16:10, 14–15, 21–22).

The high priest was required to first make atonement for himself and his household. As part of this process, he was to wash his body with water and put on the holy linen garments (Leviticus 16:3, 4, 6). He then offered a young bull as a sin offering and a ram as a burnt offering for himself.

Only after making atonement for himself and his family could the high priest proceed to make atonement for the congregation of the children of Israel (Leviticus 16:5). This part of the ritual required two male goats for a sin offering and one ram for a burnt offering.

The two goats were brought before the Lord at the entrance of the tabernacle of meeting (Leviticus 16:7–8). Aaron was to cast lots over the two goats—one lot for the Lord, and the other lot for the scapegoat.

The Lord’s goat was slain, and offered for a sin offering (Lev 16:9). Aaron would take the blood into the vail-second room and sprinkled upon the mercy seat, and before the mercy seat eastward. (Lev 16: 14-15). He did an atonement for himself, and for his household, and for all the congregation of Israel. (Lev 16:17-20, 33-34). Seven times with his finger he sprinkled the blood upon the altar, and cleanse it, and hallow it from the uncleanness of the children of Israel.

After reconciling and cleansing the sanctuary from sin, the sin was symbolically destroyed. The High Priest, having fully completed the atonement for Israel, came and blessed the assembly.

The scapegoat, however, was kept alive. After reconciling the Holy Place, the tabernacle of the congregation, and the altar, the High Priest approached the live scapegoat. Symbolically bearing the sins removed from the inner sanctuary, he placed his hands upon the head of the scapegoat and confessed to God all the sins of the people before God (Leviticus 16:10, 20–21).

Thus, transferring all registered sins onto the scapegoat as the originator and instigator.  Yes, as the originator and instigator. This occurred after the judgment was completed and every person ‘s case had been settled. The scapegoat (also called ―Azazel) was then led off by a fit man into the wilderness, to wander and die, thus separating the sins from the sanctuary and from God ‘s people forever (Leviticus 16:21- 22).

In the Old Testament, the Day of Atonement was the day of judgment (Leviticus 23:27–31; Exodus 28:29–30). The breastplate of judgment (Exodus 28:15–30) was square in form, made of gold like the ephod, and composed of blue, purple, scarlet, and fine twined linen. Its length and breadth were each a span. The Lord instructed that “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the most holy place, for a memorial before the Lord continually.”

In the same way, Christ, our great High Priest, pleads His blood before the Father on behalf of repentant sinners, bearing upon His heart the name of every believing soul. The Psalmist declares, “I am poor and needy; yet the Lord thinketh upon me.” On the right and left of the breastplate were two large, brilliant stones, known as the Urim and Thummim. Through these, the will and judgment of God were revealed by the high priest (Exodus 28:29–30).

The atonement was not complete with the death of the animal alone; it required the mediation of the priest, who applied the blood. In the New Covenant, Christ fulfills both roles: He is the sacrifice and the priest, making perfect and eternal atonement for sin.

Atonement on the Cross and in the Heavenly Sanctuary: Calvary was the Day of Atonement when human sins were placed on Christ, who knew no sin (2 Cor. 5:21; cf. Gal. 3:13). At the end of the antitypical Day of Atonement, human sins will be placed on Satan, who caused all sin.

Both are judgment days—the first, a substitutionary judgment in place of sinners; the second, a final judgment to do away with Satan and sin forever (Heb. 2:14–15). Only then will the judgment of Calvary against “the prince of this world” (John 16:11; cf. 12:31) reach its conclusion. Only then will the devil be destroyed (Heb. 2:14–15).

These two atonement events, along with the interim application of atonement (salvation) in Christ’s heavenly ministry, encompass all that atonement involves. The atonement at Calvary is the basis of Christ’s present atoning ministry in heaven’s sanctuary.

Hence, the present mediation between God and humans is a work of atonement, for Jesus Christ is mediating an “atonement” between God and humanity on the basis of His atoning sacrifice. Christ’s present atoning ministry does not add to His atoning sacrifice as if it were insufficient; rather, it applies the all-sufficiency of His atoning death to human lives in blessings.

It is significant that Christ’s final phase of ministry is on the Day of Atonement, in the Most Holy Place, where the atonement cover is over God’s sacred Ten Commandments within the Ark of the Covenant—which is the throne where God dwells. Here, atonement is linked to God’s covenant, God’s law, God’s presence, and God’s rule.

The earthly sanctuary was the longest-used teaching device to explain the truth about salvation. Calvary is atonement supplied, and the heavenly ministry concerns atonement applied. We must have claimed the atonement supplied in order to receive the atonement applied. In other words, we must be in a saving relationship with Christ. 

3.TRANSFER OF SIN

The sinners repetend his sins to God, sinners’ sins were symbolical placed on sacrificial animal, the animal was killed, its blood was used for atonement. After the laying on of hands and the death of the animal, the next ritual act in the offering involved the handling of the blood. The priest applied the sacrificial blood to the horns of the altar, a symbolic act associated with atonement, as emphasized in Leviticus 17:11.

When the offering was made for a commoner or a leader, the blood was applied to the altar of burnt offering (Lev. 4:25, 30). However, if the sin was committed by the high priest or the entire congregation, the blood was applied to the inner altar, the altar of incense (Lev. 4:7, 18).

Smearing blood on the horns of the altar held deep symbolic meaning. The horns, being the highest points of the altar, represented the vertical dimension of salvation—pointing toward God’s presence. By applying the blood there, the guilt of sin was symbolically transferred into the presence of God. The altar, in turn, reflected the moral condition of the people.

This act of transferring guilt through blood was central to the sanctuary service, illustrating how sin was removed from the sinner and placed upon the sanctuary. This concept is vital to understanding the plan of salvation as portrayed in the earthly sanctuary, which foreshadows Christ’s intercessory work in the heavenly sanctuary on our behalf.

Because the blood carried sin, it also defiled the sanctuary. That is why a Day of Atonement was necessary — to blot out and cleanse all forgiven sins that had accumulated in the sanctuary throughout the year. An example of this defilement is seen when the blood of the purification offering accidentally splashed onto a garment; the garment had to be cleansed not just anywhere, but specifically in a holy place (Leviticus 6:27, KJV).

Moreover, the burning of the fat on the altar symbolized that everything related to the purification offering belonged to God (Leviticus 3:16). Through the death of Jesus — foreshadowed by these sacrifices — our sins have been forgiven and removed from us, placed upon Him, and transferred to the heavenly sanctuary. This truth stands at the very heart of the plan of salvation.

4.HEAVENLY SANCTUARY

Based on Revelation 21:22 (KJV): “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it,” some argue that there is no temple in heaven. While this is a good point, it can also be misleading if misunderstood.

It is important to recognize that this verse specifically refers to the New Jerusalem — the New Heaven and New Earth — after this sinful world has been destroyed and cleansed. In this renewed creation, there will indeed be no temple because God Himself will be among us.

In the current heaven, there is a real temple. However, in the future dwelling place of the saints — the New Jerusalem — there will be no temple building, because God Himself will be fully present with His people. His glory will fill everything, and there will be no need for a separate temple.

Jesus came from heaven, where there was a real dwelling place and a true temple for the Godhead, the angels, and all heavenly creatures. After His death, He returned to heaven — the place He came from — to prepare a place for us, the New Jerusalem. The Bible portrays Jesus Christ in the heavenly sanctuary after His resurrection and ascension to the Father. This is a real temple in heaven, a dwelling place of God, where Jesus is preparing the New Jerusalem for us, much like a city being built within a greater megacity.

There is a temple in heaven now and judgement takes from the temple

Revelation 11:19 (KJV)

• “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.”

Hebrews 8:5 (KJV)

• “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.”

Hebrews 9:24 (KJV)

• “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.”

Revelation 15:6 (KJV)

• “And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.”

Revelation 15:8 (KJV)

• “And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.”

God instructed Moses to build the first sanctuary as His earthly dwelling place (Exodus 25:8). This sanctuary functioned under the first covenant (Hebrews 9:1) and served as a place where people were taught the way of salvation.

About 400 years later, King Solomon built a permanent Temple in Jerusalem to replace Moses’ portable tabernacle. After Nebuchadnezzar destroyed Solomon’s Temple, the exiles who returned from Babylonian captivity constructed the second Temple, which was later destroyed by the Romans in A.D. 70.

The New Testament scriptures clearly shows that God now dwells in believers, individually and collectively, making us His temple (1 Corinthians 3:16-17, 1 Corinthians 6:19-20, 2 Corinthians 6:16, Ephesians 2:19-22, and John 14:23). But it also the reveals that the new covenant has a sanctuary, one that is in heaven. In it Christ functions as high priest “at the right hand of the throne of the Majesty.” This sanctuary is the “true tabernacle which the Lord erected, and not man” (Heb. 8:1, 2).

At Mount Sinai, Moses was shown “the pattern” of the heavenly sanctuary (Exodus 25:9, 40). Scripture refers to the sanctuary he built as “the patterns of the things in the heavens” and its “holy places” as “patterns of the true” (Hebrews 9:23–24). The earthly sanctuary and its services, therefore, served as a miniature model, offering special insight into the role and function of the heavenly sanctuary.

Throughout Scripture, the existence of a heavenly sanctuary or temple is evident (Psalm 11:4; Psalm 102:19; Micah 1:2–3). In vision, John the Revelator saw this heavenly sanctuary. He described it as “the temple of the tabernacle” (Revelation 15:5) and “the temple of God in heaven” (Revelation 11:19).

There, he witnessed items that the furnishings of the earthly sanctuary’s holy place were modeled after, such an altar of incense (Revelation 8:3). He also saw the ark of the covenant, like the one in the earthly Most Holy Place (Revelation 11:19).

The heavenly altar of incense is located before God’s throne (Revelation 8:3; Revelation 9:13), which is in the heavenly temple of God (Revelation 4:2; Revelation 7:15; Revelation 16:17). Thus, the heavenly throne room scene (Daniel 7:9–10) takes place in the heavenly sanctuary. So, the final judgment is issued from God’s temple (Revelation 15:5–8).

Revelation 15:5 (KJV)

• 5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened

Hebrews 8:1-3 (KJV)

• 1.Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
• 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
• 3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

It is clear, therefore, that the Scriptures present the heavenly sanctuary as a real place (Hebrews 8:2), not a metaphor or abstraction. The heavenly sanctuary is the primary dwelling place of God.

5.MINISTRY IN THE HEAVENLY SANCTUARY

The message of the sanctuary was a message of salvation. God used its services to proclaim the gospel (Hebrews 4:2). The earthly sanctuary services served as a symbol for the time then present—until Christ’s first advent (Hebrews 9:9–10). This was the gospel in type. Through symbol and ritual, God intended to focus the faith of Israel on the sacrifice and priestly ministry of the world’s Redeemer, the “Lamb of God,” who would take away the sin of the world (Galatians 3:23; John 1:29).

The earthly sanctuary illustrated three key phases of Christ’s ministry:

• His substitutionary sacrifice
• His priestly mediation, and
• The final judgment.

The Substitutionary Sacrifice

The sacrifices in the earthly sanctuary symbolized Jesus’ death, highlighting the biblical truth that forgiveness requires the shedding of blood (Hebrews 9:22). These sacrifices illustrated key spiritual realities:

God’s Judgment on Sin – Sin, being a deep rebellion against God’s goodness, leads to death (Romans 6:23). Christ’s Substitutionary Death – Jesus bore humanity’s sin, fulfilling prophecies that He would die in our place (Isaiah 53:6; 1 Corinthians 15) and God’s Provision of Atonement – Christ, though sinless, was made to be sin for us, providing redemption through His blood (Romans 3:24–25; 2 Corinthians 5:21).

Jesus’ sacrificial death fulfilled what the sanctuary sacrifices prefigured. Unlike the repeated offerings of the earthly system, His atonement was once for all at Calvary (Hebrews 9:26–28; 10:10–14). At the cross, divine justice was satisfied, reconciliation with God was made possible, and believers today can rest in the completed work of Christ (Romans 5:18).

The Priestly Mediator.

If the sacrifice atoned for sin, why was a priest necessary? Why do we call Jesus Christ our priest? The priest’s role was to highlight the need for mediation between sinners and a holy God. Priestly mediation revealed both the seriousness of sin and the estrangement it caused between a sinless God and sinful humanity.

The work of the priest was just as much a part of atonement as was the sacrifice. The sin problem was not dealt with until the priest had mediated the blood. Just as every sacrifice foreshadowed Christ’s death, so every priest foreshadowed Christ’s mediatorial ministry as our High Priest in the heavenly sanctuary. As it is written: “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5, KJV).

The application of the atoning blood during the priest’s mediatorial ministry was regarded as a form of atonement (Leviticus 4:35). The death of the animal was only the first step in the atonement process. It represented the substitutionary death for sin, but the sin was not “removed” or “cleansed” until the priest applied the blood in the sanctuary (Leviticus 17:11, KJV). Once that blood was handled by the priest and brought into the holy place or applied on the altar, the atonement was complete.

The heavenly sanctuary is the great command center where Christ carries out His priestly ministry for our salvation. He is able to save to the uttermost those who come unto God by Him, seeing He ever liveth to make intercession for them (Hebrews 7:25, KJV). Therefore, we are encouraged to come “boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, KJV).

In the earthly sanctuary, the priests carried out two distinct ministries—a daily ministry in the holy place (the first apartment) and a yearly ministry in the Most Holy Place (the second apartment). These services illustrated Christ’s priestly ministry, revealing the different aspects of His work in the heavenly sanctuary for our salvation.

The priestly ministry in the holy place of the sanctuary could be characterized as a ministry of intercession, forgiveness, reconciliation, and restoration. It was a continual ministry that provided constant access to God through the priest. This symbolized the truth that the repentant sinner has immediate and constant access to God through Christ’s priestly ministry as intercessor and mediator (Eph. 2:18; Heb. 4:14-16; Heb. 7:25; Heb. 9:24; Heb. 10:19-22).

When the penitent offered a sin offering, confessing his errors, he went away forgiven, assured of God’s acceptance. This act symbolized the forgiveness and reconciliation that the sinner received through the sacrifice, pointing forward to the ultimate sacrifice of Christ, who takes away the sins of the world.

Taking the blood of the Lord’s goat—which symbolized the blood of Christ—the high priest entered the Most Holy Place and applied it directly to the mercy seat, the cover of the ark containing the Ten Commandments, in the very presence of God. This act satisfied the claims of God’s holy law and symbolized the immeasurable price Christ paid for humanity’s sins, revealing God’s deep desire to reconcile His people to Himself

Christ’s priestly ministry offers the sinner forgiveness and reconciliation with God (Heb. 7:25). “For Christ’s sake,” God forgives the repentant sinner, imputes to them the righteous character and obedience of His Son, pardons their sins, and records their name in the book of life as one of His children (Eph. 4:32; 1 John 1:9; 2 Cor. 5:21; Rom. 3:24; Luke 10:20).

As the believer remains in Christ, spiritual grace is continually mediated to them by our Lord through the Holy Spirit, fostering spiritual maturity and the development of virtues and graces that reflect the divine character (2 Peter 3:18; Gal. 5:22-23).

The Final Judgment

The events of the Day of Atonement illustrate the three phases of God’s final judgment:

• The Premillennial Judgment (the Pre-Advent Judgment)
• The Millennial Judgment (during a millennium)
• The Executive Judgment (which takes place at the end of the millennium).

The Day of Atonement, then, illustrates the judgment process that deals with the eradication of sin. Indeed, the Day of Atonement was a day of judgment. The atonement performed on this day foreshadowed the final application of Christ’s merits to banish the presence of sin for all eternity and to accomplish the full reconciliation of the universe into one harmonious government under God.

A careful study of Leviticus 16 indicates that Azazel represents Satan, not Christ, as some have mistakenly thought. The reasons are as follows:

• The scapegoat (Azazel) was not slain, and thus could not function as a sacrifice for sin. According to Hebrews 9:22. Since the scapegoat’s blood was not shed, it could not provide atonement.
• The sanctuary was fully cleansed by the blood of the Lord’s goat before the scapegoat was dealt with (Leviticus 16:20). This shows that the work of atonement and cleansing was already completed through the blood sacrifice, before Azazel entered the picture.
• The text of Leviticus 16:8 literally says that one lot was for “the Lord” and the other for “Azazel,” treating Azazel as a personal being in opposition to God, not as another aspect of the divine work.

Pre-Advent Judgment:

The Pre-Advent Judgment occurs before the Second Coming of Christ, beginning in 1844, based on the interpretation of Daniel 8:14. It involves a review of the lives of all professed believers. The Day of Atonement’s scapegoat ritual foreshadowed more than Calvary—it pointed to the final resolution of the sin problem: the complete banishment of sin and Satan. Full accountability for sin will ultimately be placed on Satan, its originator and instigator.

Atonement through judgment will lead to a fully reconciled and harmonious universe, fulfilling the divine purpose outlined in Ephesians 1:10. This is the objective of the second and final phase of Christ’s priestly ministry in the heavenly sanctuary, culminating in God’s vindication before the universe.

Pre- second Advent Judgment focuses on the names recorded in the Book of Life, much like the Day of Atonement focused on the removal of confessed sins from the earthly sanctuary. During this judgment, false believers will be sifted out, the faith of true believers and their union with Christ will be reaffirmed before the loyal universe, and the records of their sins will be blotted out. Read Eccl 12:13-14, Rom 14:10 and Eccle 3: 17.

The Millennial Judgment:

During the 1,000 years (Revelation 20:4), the redeemed participate in a review of God’s judgments, gaining a deeper understanding of His justice. The banishment of the scapegoat into the wilderness symbolizes Satan’s imprisonment on the desolated earth during this millennium, which begins at the Second Coming of Christ and coincides with the second phase of the final judgment in heaven (Rev. 20:4; 1 Cor. 6:1-3).

The Bible clearly indicates that Satan will be bound and imprisoned on this sinful world for 1,000 years during the Millennium, as described in Revelation 20:1-3 (KJV). This period of confinement occurs after the Second Coming of Christ, during which Satan will no longer be able to deceive humanity. His imprisonment is further emphasized in Revelation 20:7 (KJV). During this time, the earth will be desolate and empty, with no people left for Satan to deceive.

This millennial judgment involves the examination of the cases of the wicked and serves to benefit the redeemed by providing insight into God’s dealings with sin and the fate of those who were not saved. It will provide a complete answer to any questions the redeemed might have regarding God’s mercy and justice. Read Revelation 20:4-6 (KJV) and 1 Corinthians 6:2-3 (KJV)

The Executive Judgment:

The Executive Judgment is a distinct phase of God’s judgment process, typically understood to occur after the investigative judgment and the Millennium. It involves God carrying out the verdict that has already been decided. In this phase, the wicked are destroyed, often referred to as the “second death” (Revelation 20:14-15). This judgment phase involves fire that destroys the wicked and cleanses the earth (Revelation 20:11-15; Matthew 25:31-46; 2 Peter 3:7-13).

6.CLEANSING OF THE HEAVENLY SANCTUARY

 Speaking of the cleansing of the heavenly sanctuary, the book of Hebrews says, “Almost all things are purged with blood, and without shedding of blood there is no remission. Therefore, it was necessary that the copies of the things in the heavens (the earthly sanctuary) should be purified with these (the blood of animals), but the heavenly things themselves (the heavenly sanctuary) with better sacrifices than these” (Heb. 9:22-23).

This is a Biblical teaching and not Ellen G White personal ideas. Biblically the heaven sanctuary filled with the record our sins needed, and obtained, purification by the atoning blood of Jesus Christ.

As the sins of God’s people were by faith placed upon the sin offering and then symbolically transferred to the earthly sanctuary, so under the new covenant the confessed sins of the penitent are by faith placed on Christ.

And as during the typical Day of Atonement the cleansing of the earthly sanctuary removed the sins accumulated there, so the heavenly sanctuary is cleansed by the final removal of the record of sins in the heavenly books. But before the records are finally cleared, they will be examined to determine who through repentance and faith in Christ is entitled to enter His eternal kingdom.

The cleansing of the heavenly sanctuary, therefore, involves a work of investigation or judgment that fully reflects the nature of the Day of Atonement as a day of judgment.

All who have truly repented and by faith claimed the blood of Christ’s atoning sacrifice have received pardon. When their names come up in this judgment and they are found clothed with the robe of Christ’s righteousness, their sins are blotted out and they are accounted worthy of eternal life (Luke 20:35). “’He who overcomes, ‘” Jesus said, “‘shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels'” (Rev. 3:5).

Since 1844, Christ has been in the most holy place in heaven as a barrister, confessor, and intercessor between us and God, and His mercy and justice abound with each one of us. By the power of the Spirit of God and the writings of Daniel 8 and 9, we get to know the beginning of the end of our world and the period of God’s mercy, reconciliation, and judgment.

Daniel 8:13-14 (KJV)

• 13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, 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?
• 14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

In Daniel 8:14 we find a specific time prophecy which is very important. It reads, “And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed” So, at the end of 2300days, the sanctuary would be cleansed. It is worthy to notice that a day in Bible prophecy is equals a year.

The day-year principle is a key and lock principle, the principle has its roots in the Bible (Ezekiel 4:6 and Numbers 14:34, Genesis 29: 27, Psalms 77:5 and Isaiah 34:8). It is the God-given means for helping us interpret prophecy. It’s only applied to the biblical prophecies, whose fulfilment occurred outside the biblical era but before Jesus Christ’s second return.

According to this principle, the 2300 days in Daniel 8:14 are 2300 years. Then the Sanctuary will be cleansed. This date brought us to the year 1844 A.C.E. The 1844 year is derived from the application of the day-year principle to Daniel 8:14. The starting year for calculating 1844 is seen as the command to restore and rebuild Jerusalem by Artaxerxes in 457 B.C.E on the basis of Daniel 9:24–27.

Thus, in 1844, the heavenly sanctuary was to be cleansed. Which is the anti-type of the Day of Atonement (Leviticus 16), and the Day of Atonement in the OT was the cleansing of the sanctuary both in the holy place and then the most holy, where the priest entered once in a year, cleansing the sin of the entire community.

Daniel 8 and Leviticus 16

Daniel 8 uses the language of sanctuary cleansing, which directly echoes the ritual described in Leviticus 16. In both, the sanctuary is defiled and requires cleansing. Daniel 8:14 (KJV) says, “And he said to me, ‘For 2,300 evenings and mornings; then the sanctuary shall be cleansed.’” This points to a time when the sanctuary would be “cleansed.” Leviticus 16:30 (KJV) says, “For on this day shall atonement be made for you to cleanse you.” Both texts focus on atonement, restoration, and God’s divine judgment.

Daniel uses the Hebrew word venitsdaq—a passive form of tsadaq, which generally means to be righteous, to be justified, to be declared right. In Leviticus 16:30, the key word is letaher, from the root taher, which means to cleanse, to purify, particularly from sin or impurity. Venitsdaq (tsadaq) includes the idea of cleansing, but in a broader sense—not just physical or ritual, but also legal and moral restoration, i.e., vindicating God’s sanctuary, people, and truth. This complements taher, rather than contradicts it.

Leviticus 16 (the type): The earthly sanctuary is cleansed ritually and symbolically.
Daniel 8:14 (the antitype): The heavenly sanctuary is vindicated (tsadaq) through a heavenly Day of Atonement, involving investigative judgment that restores God’s truth and justice. Yes, while the words are different, the concept of cleansing and restoring to righteousness in Daniel 8:14 (tsadaq) does fit with and fulfill the concept in Leviticus 16:30 (taher)—with Leviticus presenting the earthly shadow, and Daniel revealing the heavenly reality.

The word “days” in Daniel 8:14 and Daniel 8:26 in the King James Version (KJV) is translated from the Hebrew phrase “ʿereb bōqer”, which literally means “evening-morning.” This is typically understood as 2,300 full days, with each “evening-morning” representing a complete day. In prophetic interpretation, these 2,300 days are generally understood to symbolize 2,300 years in prophetic time.

Literary and Historical Context of Daniel 8

Daniel 8 is written in Hebrew (unlike Daniel 2–7, which are in Aramaic), signaling a focus on issues of direct relevance to the Jewish people and their covenantal relationship with God. The vision occurs in the “third year of King Belshazzar”. Babylon (605-539 B.C.) is still in power, but Daniel receives a prophecy that moves beyond Babylon to future empires. The chapter is part of apocalyptic literature, marked by symbolic imagery, cosmic conflict, and divine revelation of eschatological events.

The Ram (Daniel 8:3–4, 20): The ram with two horns represents the Medo-Persian Empire (539–331 B.C.). The two horns represent the dual monarchy: Media (initially dominant) and Persia (eventually supreme). The geographical spread (west, north, south) reflects Persia’s historical expansion under Cyrus and Darius.

The Goat (Daniel 8:5–8, 21): The goat represents Greece (331–168 B.C.), with the prominent horn being Alexander the Great. The “great horn broken” alludes to Alexander’s sudden death in 323 B.C. The four horns signify the division of his empire among his generals (Diadochi), matching historical developments. These are the four kingdoms that arose after Alexander’s death: Cassander, Lysimachus, Seleucus, and Ptolemy.

The Little Horn (Daniel 8:9–12, 23–25): A Two-Phase Power. Horizontal expansion (Dan 8:9): Conquest toward the south, east, and the “Pleasant Land” refers to Pagan Rome’s (168–476 A.D.) military conquests, including Judea. Vertical expansion (Dan 8:10–12): Exaltation against the “host of heaven,” casting down the stars, and magnifying itself “even to the prince of the host” refers to Papal Rome—the papacy (from 538 A.D. onward).

The verb tenses and subject shifts in Hebrew suggest a continuity between the pagan and papal expressions of Rome. In Daniel 8:11, the term “tamid” (תָּמִיד) is a Hebrew word translated as “daily” or “continual.” In this verse, it refers to the continual burnt offering or daily priestly sacrifice that was part of the temple rituals in Jerusalem; its removal by the little horn signifies a usurpation of Christ’s priestly role (e.g., in the Mass, confession, etc.). The sanctuary cast down (Dan 8:11) is understood as an attack on the heavenly sanctuary and the truth of Christ’s intercession.

Time of the End: Daniel 8:17 is a pivotal verse for understanding the prophetic framework of Daniel chapter 8, especially in connection with the “time of the end.” The verse reads (KJV):”So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision.”

Bible scholars highlight the phrase, ‘for at the time of the end shall be the vision’ (Daniel 8:17), as referring to the period when the events of the vision—especially the end of time and the cleansing of the sanctuary (Daniel 8:14)-begin to find their fulfillment.

The “time of the end” is a distinct prophetic period that begins in 1798 A.D. (cf. Daniel 7:25; Revelation 12:6; 13:5) and continues until the Second Coming of Christ. It is not a single moment or day, but an era that marks the final phase of Earth’s history, during which end-time prophecies are fulfilled.

This period is marked by the fall of the papacy’s temporal power in 1798, the unsealing of the prophecies in the book of Daniel, the conclusion of the 2,300-day prophecy in 1844, and the beginning of Christ’s final high priestly ministry in the heavenly sanctuary. These events lead up to the final movements of Earth’s history and the return of Jesus.

7.THE TWO VEILS OF THE TABERNACLE

The sanctuary of the Old Testament was composed of two main sections: the courtyard and the tabernacle. The courtyard was an open area that surrounded the tabernacle itself, and the entire sanctuary system was divided into three primary areas:

• The Court
• The Holy Place
• The Most Holy Place

The Court contained: The Altar of Burnt Offering (also called the Altar of Sacrifice) – used for animal sacrifices (Exodus 27:1–8). The Bronze Laver – for the priests to wash before entering the tabernacle (Exodus 30:18–21).

The Holy Place contained: The Table of Showbread – holding twelve loaves representing the twelve tribes of Israel (Exodus 25:23–30). The Seven-Branched Lampstand (Menorah) – providing light in the Holy Place (Exodus 25:31–40). The Altar of Incense – where incense was burned daily as a symbol of prayers ascending to God (Exodus 30:1–10).

The Door of the tabernacle; The door of the tabernacle was made of a curtain with blue, purple, and scarlet and fine twined linen (Ex 26: 36). The curtain was supported by five pillars of shittim wood (Ex 26: 37). The curtain was also called the ― “first Veil” (Because it is mentioned first in Hebrews 6:19–20, and then the second veil is described in 9:3–5). This veil hung at the entrance to the tabernacle (the first compartment), separating the courtyard from the Holy Place. Only priests could pass through this veil to minister daily in the Holy Place.

The Vail of the tabernacle;The holy and most holy was divided with a Veil of blue, purple, and scarlet and fine twined linen (Ex 26: 31-33). The veil was hung upon four pillars of shittim wood overlaid with gold, the hooks was of gold, the pillars was upon the four sockets of silver(Ex 26: 32). This veil was also called the “Second Veil” (Heb 9: 3-5). Only the high priest could enter beyond this veil, and only once a year, on the Day of Atonement (Leviticus 16:2, 29–34; Hebrews 9:7).

Just as the earthly temple had two doors (veils), the heavenly sanctuary is also separated by two doors (veils), Revelation 4: 1, 11: 19. In vision at Patmos, the beloved disciple has a view of the temple of God, the heavenly sanctuary. A door was opened in Heaven. This must be the door of the heavenly tabernacle, for it disclosed to John’s view the throne of God, which was in that temple. Rev. 4:1, 2; 16:17; Jer. 17:12.

It must be the door of the first apartment, for that of the second apartment (which discloses the ark containing the commandments) is not opened until the sounding of the seventh angel. Rev. 11:19. And the view, that John was looking into the first apartment of the heavenly sanctuary, when he saw the Lord Jesus take the book from the hand of him that sat upon the throne, is strikingly confirmed by what he saw before the throne.

He testifies that “there were seven lamps of fire burning before the throne, which are the seven spirits of God.” Rev. 4:5; Zech. 4:2. He also saw the golden altar of incense before the throne, and witnessed the ministration at that altar with the golden censer. Rev. 8:3. In the earthly tabernacle, which was the pattern of things in the heavens, the golden candlestick, with its seven lamps, and the golden altar of incense, were both represented, and by God’s express direction, placed in the first apartment. Num. 8:2-4; Heb. 9:2; Lev. 24:2-4. Ex. 40:24-27.

Revelation 4-5 presents the first throne-room scene in the Book of Revelation; this is the only correct interpretation based on the contexts of passages, the true interpretation in harmony with the overall structure of the Book and agrees with the Hebrews narrative, for the heavenly sanctuary and its ministries have a necessary correspondence with the earthly sanctuary types.

It very important to remember that the two pieces of furniture singled out in Revelation 1-8 are found in the first apartment—the seven lampstands in Revelation 4:5, and the altar of incense in Revelation 8:3-4. Not until we get to Revelation 11:19 do we find mention of the Ark of the Covenant, the throne of God in the most holy place.

Furthermore, the seven golden lampstands of Revelation 1 represent the seven churches (Rev 1:12, 20) and not the sanctuary menorah, which doesn’t come into view until John enters the open door and sees the seven blazing lamps (Rev 4:5). This strongly suggests that the open door is into the holy place and not into the most holy place.

This means that a throne room scene does not have to be in the most holy place if the sanctuary furniture, like the menorah and altar of incense, clearly designate it as in the holy place. What do we do, then, with a strict type-antitype analogy that disallows the throne in the holy place? Put another way, how can we explain the presence of holy place furniture in the throne room scenes of Revelation 5 and 8?

It is important to remember that we are dealing with escalation or intensification of the antitype over the type. An example of this escalation of the antitype over the type is found in the lamb type for Jesus, the Lamb of God (Rev 5:6). This is a horizontal escalation. The lamb type only represents Christ’s death. Yet, it is still a genuine type, even though it utterly fails to represent all that Jesus is and does. Likewise, the placement of the throne in the most holy place in the type is only one aspect of the throne. What the type fails to convey is the fact that the throne is a moveable throne, and can enter the holy place too

Scripture speaks of a moveable throne in Ezekiel and Daniel. Ezekiel, in chapter 1, speaks of four cherubims (Ezek 1:4-11) moving wherever the Spirit of God moved (Ezek 1:12). “Above the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man” (Ezek 1:26). Wheels are mentioned in connection with this moveable throne (Ezek 1:15-17). Again God’s throne, with wheels, is moving in Ezekiel 10:1-22.

The same is true in Daniel. He looked and “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white like wool. His throne was flaming with fire, and its wheels were all ablaze. A river was flowing, coming out from before him” (Dan 7:9-10). So, the fact that the throne is present does not necessarily mean that the scene is in the most holy place in a judgment setting.

In Revelation 4-5 the throne appears opposite the seven golden candlesticks (Rev 4:5). The table of shewbread, placed opposite the candlesticks, was called “bread of the Presence” (Exod 25:30) seemingly signifying the presence of God. It seems to me and all bible scholars that the fact that the throne is moveable is sufficient reason for finding the throne in the holy place.

The word “throne” (thronos) appears sixty-one times in the New Testament, forty-five of which are found in the book of Revelation. There are seven throne-room scenes in Revelation that introduce major new sections of the book (Rev. 4–5; 8:2–6; 11:19; 15; 16:17–17:3; 19:1–10; 21:5–11). These scenes precede significant events on earth, emphasizing that God’s throne in heaven—the control center of the universe—must be the primary focus for believers. By first looking to Christ in heaven, followers are better prepared to face the crises on earth.

Each throne-room scene marks the beginning of one of the book’s seven major divisions. The first two scenes (Rev. 4–5; 8:2–6) relate to historical time, the third (Rev. 11:19) introduces an overview of cosmic history, the next three focus on eschatological events, and the final scene (Rev. 21:5–11) points toward eternity in the new earth.

In terms of sanctuary typology, the first and second throne-room scenes (Rev. 4–5; 8:2–6) take place in the first apartment (the Holy Place) of the heavenly sanctuary. The third scene (Rev. 11:19) transitions to the second apartment (the Most Holy Place) of the heavenly sanctuary.

He entered the heavenly sanctuary

Hebrews 6:19-20 (KJV)

• 19.Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil
• 20.Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

Hebrews 6:19-20 (KJV), is supposed to prove that Christ entered the Holy of Holies at His ascension, because Paul said He had entered within the veil. But the veil which divides between the Holy and the Holy of Holies is “the second veil,” Hebrews 9:3; hence there are two veils, and that in Hebrews 6, being the first of which he speaks, must be the first veil, which hung before the Holy place, and in Exodus was called a curtain.

Hebrews 9:1–2 refers to the first room of the earthly sanctuary, called the Holy Place, and describes its furnishings. This is distinguished from the second section—the Most Holy Place or Holy of Holies—which is discussed in later verses (e.g., Hebrews 9:3).  This room contained the candlestick (menorah), the table, and the bread of the Presence (shewbread) and it is explicitly called the Holy Place (Hagia in Greek – ἅγια).

Hebrews 9: 1-2(KJV)

• 1.Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
• 2.For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

Hebrews 9:3–5 clearly describes the second room of the sanctuary, known as the Most Holy Place or Holy of Holies. The second curtain refers to the veil that separated the Holy Place from the Most Holy Place (Exodus 26:33) The “second section” is the inner room of the sanctuary, called the Most Holy Place (Greek: Ἅγια Ἁγίων – Hagia Hagion).

It contained: The ark of the covenant, Inside the ark: A golden urn with manna, Aaron’s rod that budded and the stone tablets of the Ten Commandments, it also had the cherubim of glory above the ark, overshadowing the mercy seat. The mention of the golden censer is likely associated here with the Most Holy Place because of its liturgical function on the Day of Atonement, when incense was brought behind the veil (Leviticus 16:12–13).

Hebrews 9: 3-5 (KJV)

• 3.And after the second veil, the tabernacle which is called the Holiest of all;
• 4.Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;
• 5.And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

An argument that Christ ministers only in the most holy place, has been urged by some, from the following texts: “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” Heb. 9:8. “Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus.” Chap. 10:19.

But, as has been before remarked, the word rendered “holiest of all” is the same that is rendered “sanctuary” in Hebrews 8:2, and is not “hagia hagion,” holy of holies, as in chapter 9:3, but is simply “hagion,” holies, plural.

In the Epistle to the Hebrews, the phrase “εἰς τὰ ἅγια” (eis ta hagia), meaning “into the holy places” or “into the sanctuary” appears multiple times. This phrase is central to the discussion of Christ’s heavenly high priestly ministry and is used to describe His entrance into the heavenly sanctuary.

Hebrews 9:12 (KJV)

“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.”

• Greek: εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια
• Greek phrase translated as “holy place”: τὰ ἅγια (ta hagia) — literally means “the holy things” or “the holy places.”

Hebrews 9:25 (KJV)

“Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;”

• Greek: καθὼς ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια
• Greek phrase translated as “holy place”: τὰ ἅγια (ta hagia) — literally means “the holy things” or “the holy places.”

Hebrews 13:11 (KJV)

“For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.”

• Greek: εἰσφέρεται εἰς τὰ ἅγια
• Greek phrase translated as “sanctuary”: τὰ ἅγια (ta hagia) — literally means “the holy things” or “the holy places.”

The phrase “eis ta hagia” in Hebrews 9:12, 25, and 13:11 is the same plural expression found in Hebrews 9:24. It properly refers to “the holy places” — a general term for the heavenly sanctuary — not exclusively the Most Holy Place. This supports the idea that Christ’s priestly ministry begins in the heavenly sanctuary (as a whole) and progresses according to the typology of the earthly service.

This linguistic detail undermines the argument that Christ entered and ministers only in the Most Holy Place immediately after His ascension. Instead, it supports a broader view: Christ entered the heavenly sanctuary (hagia) to begin His priestly work, just as Aaron would first minister daily in the Holy Place before the once-a-year entry into the Most Holy Place. The Day of Atonement typology in Hebrews 9:23–26 connects Christ’s once-for-all final atonement with the Most Holy Place phase of ministry—suggesting a two-phase ministry, not a singular one.

8.THE HOUR OF HIS JUDGEMENT HAS COME

God does not need books or an investigative judgment for His own benefit—He is omniscient and already knows everything. Rather, the books and the judgment process exist for the benefit of created beings—both humans and angels. They serve to demonstrate God’s justice, transparency, and fairness in dealing with sin and salvation.

Luke 12:8 (KJV) clearly shows that Jesus will acknowledge the faithful before the angels. Matthew 10:32 (KJV), while focusing on Jesus confessing believers before the Father, complements Luke 12:8. Together, these verses highlight that Jesus stands as our representative before both God and the heavenly host.

Revelation 3:5 (KJV) offers one of the most direct references to Jesus confessing the names of the faithful before both the Father and the angels. It also connects this confession to the Book of Life, a central theme in judgment theology.

Furthermore, Scripture reveals that the redeemed will be given the opportunity to examine the records of both human sinners and fallen angels. This will allow them to see for themselves that God’s judgments were righteous and just in every case (see 1 Corinthians 6:3; Jude 1:6; Revelation 20:4). This process, known as the Millennial Judgment, is not about God seeking human input, but about revealing His fairness and vindicating His decisions before the universe.

It is important to remember that the Millennium takes place in heaven, not on earth.The word millennium is derived from the Latin mille(“thousand”) and annus (“year”). Although the term millennium does not appear in Scripture. Revelation 20:1–6 refers to a period of a thousand years six times. According to Scripture, the Millennium occurs after the second advent of Christ, who takes the redeemed to heaven (John 14:1–4; 1 Thessalonians 4:16–18), where they will dwell for a thousand years (Revelation 20:6).

Ultimately, God uses the books and the investigative judgment not because He lacks knowledge or authority, but to manifest His justice and love to all creation. It affirms His character, vindicates the faithful, and fully exposes the consequences of sin.

The investigative judgment is part of the atonement process — a judgment carried out in grace and love. It is not a fictional story, not a Seventh-day Adventist invention, and not a man-made tactic to control obedience. It is a biblical doctrine meant for every living soul. This judgment is based on the records kept in heaven, covering every life from Adam to the last soul before the Second Coming of Christ.

Rejecting the pre-second Advent judgment (also known as the investigative judgment) is rejecting God’s plan of salvation. The investigative judgment concerns Gods saving activity during the entire course of human history. And this is something more than its total effect on individual human lives. The investigative judgment is not only a final tally of who deserves to be saved, but it assesses the cumulative impact of salvation in human history.

Salvation is a divine gift from God through Jesus Christ, received by grace through faith (Ephesians 2:8), not by works. Though freely offered, it requires a personal response—dying to sin and rising to new life in Christ (Romans 6:4-6). The investigative judgment reveals how each person has responded to God’s call to salvation.

The investigative judgment is something God does for his people. It is his judgment on their behalf. The bible speaks about this judgement: Ecclesiastes 12:13-14 (KJV) reads “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”

This judgement is for all mankind: Romans 14: 10(KJV) reads “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.” While Romans 14:12(KJV) says “So then every one of us shall give account of himself to God.”

The judgement is for both the righteous and the wicked: Ecclesiastes 3:17 (KJV) reads “I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.” God will judge both the dead and the living: 1 Peter 4:5 (KJV) reads “Who shall give account to him that is ready to judge the quick and the dead.”

There will be an “investigation” of all cases, for the books of record are to be opened for an investigation, after which the redeemed ones will be “accounted worthy” (Dan. 7:9-10; Luke 20:35; 21:36; 2 Thess. 1:5).

Daniel 7:9-10(KJV)

• 9 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.
• 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.

Luke 21:36 (KJV)

• “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man”

Revelation 14:6–12 presents the three angels’ messages, proclaimed at the close of the 2,300-year prophetic period mentioned in Daniel 8:13–14. These messages span up to the time of the sixth plague (Revelation 16:12–16), occurring shortly before the Second Advent of Jesus Christ as King of Kings. The message of the first angel announces the beginning of the judgment: “The hour of His judgment has come,” referring to the pre-advent or investigative judgment.

Just as in the Day of Atonement in the Old Testament, everything is laid bare before the Lord in the investigative judgment. Christ’s grace toward us is being carefully reviewed. Every blessing and effort made by Christ to redeem us is observed. The work of the Holy Spirit in teaching, reminding, and protecting each of us is also being examined. In this judgment, it is revealed who has truly responded to God’s call.

It is a complete examination and evaluation of our entire life — an investigative process carried out with love and grace by our Savior. Both our past and present are fully reviewed (Revelation 1:8; Revelation 22:13; Hebrews 4:13; Psalm 139:1-2). None of us can stand in this judgment without accepting the righteousness of Jesus Christ.

The Ten Commandments are the principles of God’s kingdom and the rule by which all His creatures govern their lives. The basic, fundamental principle of these commands is love – supreme love for our Creator God and unselfish love for our fellow humans. This principle of unselfish love must be firmly entrenched into the fiber of our being, into the very core of our existence in order for us to be fitted for God’s kingdom

There is nothing that man has done that will not be revealed in this investigative judgment. Each of us will soon be rewarded according to our works (Revelation 22:12; Matthew 16:27). Thanks be to God that Jesus Christ — who knows us, who lived among us — is both our Advocate and our Judge. By His blood shed at the cross, we can all be saved if we repent and turn from our sins

Jesus Christ in the Holy place-Hebrews 9:11-12

At the crucifixion, as Jesus died on Calvary, he cried, it is finished, and the vail of the temple was rent in twain, from the top to the bottom. This was to show that the services of the earthly Sanctuary were forever finished, and that God would no more meet with them in their earthly temple, to accept their sacrifices. The blood of Jesus was then shed, which was to be ministered by himself in the heavenly Sanctuary.

Christ, who was the anti-type of the old sacrificial system, entered the “Holy Place” (The first room of sanctuary) when he went to heaven, after His death and sacrifice at the cross (31 A.C.E). That is why Paul says in (Hebrews 9:11-12)

Hebrews 9: 11-12 (KJV)

• 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
• 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.

Important note

• “But by his own blood he entered in once into the holy place, having obtained eternal redemption for us”. 
• By His own blood this refers to the death and sacrifice of Jesus Christ on the cross (this occurred 31 A.C.E)
• Jesus offered His own blood as the perfect and final sacrifice for sin. His blood is the ultimate atonement that brings forgiveness to humanity.
• He entered in once into the holy place (the heavenly sanctuary) note that the Bible says “into the holy place” and not into “holy places”, “holy of holies” or “the presence of God”.
• Christ was sacrificed once, he died to sin once for all (Hebrews 9:28, Romans 6:10, 1 Peter 3:18) and entered the first room of heaven sanctuary once, not like in the type where daily sacrifice of animal was required.

The context and main theme of these verses (Heb 9:11-12) is Jesus Christ’s ministry in the heavenly sanctuary—the first room of the sanctuary (holy place) after He redeemed us with his sacrifice and blood at Calvary.

Jesus Christ in the Holy of Holies – Hebrews 9: 23-26

In the year 1844, when the sanctuary was to be cleansed, Jesus moved from the Holy Place of the heavenly sanctuary into the most holy place (Holy of Holies) to begin a final atonement for humanity. Jesus Christ the saviour, our Highest Priest, is cleansing (judging) the “heavenly sanctuary”.

Hebrews 9: 23-26 (KJV)

• 23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
• 24 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:
• 25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
• 26 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.

Important note

• The phrase ‘holy places’ refers to the two rooms of the sanctuary. Only on the Day of Atonement did the high priest minister in both holy Places. On that day, he cleansed both the Holy Place and the Most Holy Place.
• Now to appear in the presence of God for us, means Jesus Christ entered into second room of the heaven sanctuary (Holy of Holies). As the high priest entered into the most holy place every year to appear in the presence of God.
• The “better sacrifices” are referring to the sacrifice of Christ, which is far superior to the old covenant sacrifices. The sacrifices made in the Old Testament were temporary and imperfect, but Christ’s sacrifice is perfect and eternal.
• Unlike the high priests in the Old Testament who had to repeatedly enter the Holy of Holies and offer sacrifices for the sins of the people year after year, Jesus did not need to make repeated sacrifices.
• The high priests used the blood of animals, but Jesus offered His own blood once for all. So, there is no need for Jesus to die repeatedly each year, as the Old Testament sacrifices had to be repeated each year.
• But now once “in the end of the world” hath he appeared to put away sin by the sacrifice of himself.
• The phrase “in the end of the world” and “in the time of the end” both portray same biblical meaning, explaining the same timeframe.
• The expression “at the time of the end” and “even to the time of the end” appears in Daniel (Dan. 8:17; 11:35, 40; 12:4,9). Examination of Daniel’s prophecies indicates that the time of the end extends from 1798 A.C.E (Dan 12; 4-9. Rev 11:2-3, 12:6, 14, 13:3-5) to the resurrection of the dead (Dan. 12:2).
• “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” (Acts 3:19 KJV)- The bible specifically gives us a time in the end of the world, when all record of forgiven sins are fully erased from God’s presence. That is the year 1844 (Daniel 8:14).

Note. One, Christ entered into the heaven itself. Second, Christ entered to appear in the presence of God for us. Third, He entered not every year as earthly high priest did. Fourth, Christ entered once at the end of the world to put way sin-cleansing the sanctuary. The context and the main theme of these verses is Christ`s ministry in the presence of God-in the second room of the heavenly sanctuary (Holy of Holies).

This is the pre-second advent judgement, a divine judgement of professed Christians and all humanity that has been in progress since 1844., Jesus is nearing the end before he can come to earth, that is why from this time, 1844 onwards, there is no more time prophecy. Because Jesus is coming again.

God’s judgment begins with His own people—those who profess to be true believers—before it extends to the rest of the world. As stated in 1 Peter 4:17 (KJV): “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?” The “house of God” in this context refers to the community of believers, the church.

According to 1 Timothy 3:15 (KJV): “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” Furthermore, believers themselves are described as God’s house, indwelt by Christ. Hebrews 3:6 (KJV) affirms this: “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”

John 5:21-22 (KJV)

“For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son”

Revelation 20:12 (KJV)

“And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.”

2 Corinthians 5:9-11(KJV)

“Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences”

Isaiah 33: 22 (KJV)

 “For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us”.

From 1844 ACE, Christ work is final atonement for all who could be benefited by his mediation. This judgment takes place in the throne room of the heavenly sanctuary and is attended by multitudes of heavenly witnesses. When the court is seated, the books are opened, signalling the beginning of an investigative procedure (Dan. 7:9, 10). It is not until after this judgment that the apostate power is destroyed (Dan. 7:11)

Both Christ and the Father are involved in the investigative judgment. Before He returns to the earth on the “clouds of heaven,” Christ as the “‘Son of Man'” comes “‘with the clouds of heaven'” to the “‘Ancient of Days, ‘” God the Father, and stands before Him (Dan. 7:13). Ever since His ascension Christ has functioned as high priest, our intercessor before God (Heb. 7:25).

It’s vitally important to know and remember that we are in judgment time. One of the great secrets the devil has done to human beings is to make sure they do not know that judgement is now taking place and that the sanctuary is being cleansed now. And in doing that he completely perverted the message, meaning, and the gospel of the tabernacle (sanctuary).

The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith and the centre of Christ’s atoning work, this is pivotal to every living soul at this end of time.

Christ’s ministry in the heavenly sanctuary concludes with a review of the ultimate impact of God’s saving activity in human history. This review is comprehensive because it occurs at the end of history. Its effect is to demonstrate the true character of God’s sovereignty. And because it surveys the whole sweep of history, this end time judgment discloses with utter and unprecedented finality that God’s deeds are great and wonderful.

9.HE COMES WITH HIS REWARD

Judgment is already underway, and when this investigative judgment is complete, Christ will return. He will not come to judge, offer a second chance for the gospel, or extend another opportunity for repentance. He will not walk and preach among us again. Instead, He will come with His reward, to give to each person according to their deeds.

1 Corinthians 4:5 (KJV)

“Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God”

Matth 16:27(KJV)

“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.”

Revelation 22:11-12 (KJV)

“He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be”

The conclusion of the investigative judgment is known as the close of probation. This marks the final opportunity for humanity to respond to God’s call. Revelation 22:11 solemnly declares this moment, signalling that each person’s destiny is sealed. Although God has not revealed the exact day or hour when probation will close, His warnings throughout Scripture are unmistakably clear and urgent.”  

To the antediluvians He warned: “My Spirit shall not always strive with man” (Genesis 6:3). To ancient Israel He said: “thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting” (Jeremiah 15:6). To us today He says: “Take ye heed, watch and pray: for ye know not when the time is” (Mark 13:33).

But you may ask why the study of the investigative judgement and close of probation is important? It is important for mainly two reasons. First, the close of probation reveals the mercy of God, as His justice, is everlasting. His mercy is always expressed in permitting us the freedom of our choices.

Mercifully He draws us to Himself and permits us to consider repenting. He grants us the gift of repentance if we are willing to desire it. Mercifully He allows humans the freedom to choose rebellion, in the sense that He will force no one to be saved. If a person is willing to be renewed and transformed, God facilitates that. If a person is not willing, God will not force such a person.

God’s mercy does not cease at the close of probation or the conclusion of the investigative judgment; rather, the close of probation reveals that God has lovingly nurtured His creation to the point where each individual has made a free and final decision.

God in His mercy has provided for a plan of salvation. Mercy lingers, pleading with all to accept it, but as all come to a free and final decision, for death or life, there is no point in continuing pleading. In the close of probation, God simply recognises the free and final decision that His created beings have made and He discontinues pleading.

Second, the close of probation reveals the justice of God, as His mercy, is everlasting. In His justice, He intends to end sin and suffering. When the universe reaches a point where no purpose is achieved in allowing suffering to continue, then to permit it to last even one moment longer than necessary would be out of character for God. In His justice, He will punish sin and end suffering, with an everlasting effect. In that sense, the close of probation is an important study for the saints of God.

Probation closes at the end of the antitypical Day of Atonement and the pre-Second Advent Judgment, that begun at the end of the 2300 days (Daniel 8:14) in 1844. The service is presided over by God the Father and the Son of God as the mediator and a judge

At the end of this antitypical Day of Atonement, when the work of the investigative judgment closes, the destiny of all will have been decided for life or death. Probation will end a short time before the appearing of the Lord in the clouds of heaven.

After His service, Christ declares: “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be” (Rev. 22:11-12).

In the earthly tabernacle service, the high priest, having made atonement for Israel, would come out and bless the assembled congregation. In like manner, when Christ completes His work as our Mediator, He will appear sinless to those who eagerly await Him for salvation, blessing His people with the gift of eternal life.

Amen