In Chapter 10 a brief biblical evaluation of the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment was given. It was found to be without biblical support. This chapter will compare the teachings of this doctrine to Scripture. In other words, we will not be evaluating the (supposed) biblical basis for this doctrine as we did in Chapter 10, rather we will give a theological evaluation of some of the resulting teachings which spring from, and come packaged with, this doctrine.
Some early Adventists, including EGW, appear to have been very legalistic. In 1888 at the Minneapolis conference on righteousness by faith, two men, E. J. Waggoner and A. T. Jones, brought teachings which began to move the church away from some of its early legalism. Ellen White seems to have moved forward in her understanding of the gospel at this point. In her later publications there are some statements which express the truth of justification by faith in clear and accurate terms. For example, the following statement on justification by faith written in 1893 is a beautiful statement to which any evangelical could say a robust “Amen.”
When God pardons the sinner, remits the punishment he deserves, and treats him as though he had not sinned, He receives him into divine favor, and justifies him through the merits of Christ’s righteousness. The sinner can be justified only through faith in the atonement made through God’s dear Son, who became a sacrifice for the sins of the guilty world. No one can be justified by any works of his own. He can be delivered from the guilt of sin, from the condemnation of the law, from the penalty of transgression. Only by virtue of the suffering, death, and resurrection of Christ. Faith is the only condition upon which justification can be obtained, and faith includes not only belief but trust.1
The above understanding of the gospel, however, does not spring from the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment, but came as a result of the teachings of others, including Waggoner and Jones.2 With this short introduction, we will now look at the beliefs which came packaged with the doctrine of the cleansing of heavenly sanctuary and the investigative judgment.
Sin laden blood pollutes the sanctuary
Ellen White states:
As the sins of the people were anciently transferred, in figure, to the earthly sanctuary by the blood of the sin-offering, so our sins are, in fact, transferred to the heavenly sanctuary by the blood of Christ. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded.3
The Bible, however, states that it is not blood which defiles the sanctuary, but sin. Illustrations of this can be seen in the two following Bible quotations.
Then the Lord spoke to Moses, saying, “You shall also say to the sons of Israel, ‘Any man from the sons of Israel or from the aliens sojourning in Israel, who gives any of his offspring to Molech, [this was a sin]….I will also set My face against that man and will cut him off from among his people, because he has given some of his offspring to Molech, so as to defile My sanctuary and to profane My holy name” (Lev. 20:1-3).
Anyone who touches a corpse, [this was a sin for an Israelite] the body of a man who has died and does not purify himself, defiles the tabernacle of the LORD… (Num. 19:13).4
The Bible, contrary to the theology of the cleansing of the heavenly sanctuary and the investigative judgment, consistently teaches that blood cleanses rather than defiles.
And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness (Heb. 9:22).5
How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? (Heb. 9:14).6
We see, then, that the teaching that blood defiles—an integral part of the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment—is contrary to the clear teaching of Scripture.
Sins are not “blotted out” until the close of the investigative judgment
Adventists teach that when God forgives sin, the record of sin stays on the books of heaven in the sinner’s account and is not “blotted out” until one’s name comes up and passes the investigative judgment.
Ellen White wrote:
Angels of God have kept a faithful record of the lives of all, and they are to be judged according to their deeds. In view of this Judgement [the context is the investigative judgment], Peter exhorted the men of Israel: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus, whom the heaven must receive until the times of restitution of all things…”7
Scripture, however, states that sins are blotted out at the time of repentance and forgiveness.
Be gracious to me, O God, according to Thy lovingkindness, according to the greatness of Thy compassion blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin…Hide Thy face from my sins and blot out all my iniquities (Ps. 51:1-2, 9).
In the above Scripture the terms “blot out,” “wash,” and “cleanse” are used together in Hebrew parallelism indicating that the same, basic idea is involved with all three terms.
I have blotted out,” (past tense) as a thick cloud, thy transgressions, and as a cloud, thy sins: return unto me; for I have redeemed thee (Isa. 44:22 KJV).
I, even I, am the one who wipes out [KJV says “I am he who blotteth out…”] your transgressions for my own sake; And I will not remember your sins (Isa. 4:25).
One of the key promises of the new covenant is that God will not remember our sins.
FOR I WILL BE MERCIFUL TO THEIR INIQUITES, AND I WILL REMEMBER THEIR SINS NO MORE (Heb. 8:12).
“And they shall not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they shall all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34).
If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness (1 Jn. 1:9).
As was pointed out above, the terms “blot out,” “wash” and “cleanse” are used synonymously when referring to forgiveness. It is clear from these Bible references that this takes place at the point of repentance and forgiveness.
Again, we see that the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment is contrary to clear Bible teaching.
Christ entered the Most Holy Place of the heavenly sanctuary for the first time in 1844.
This has been documented in previous chapters. EGW supported Crosier’s statement.
I saw distinctly, and clearly, that instead of our High Priest coming out of the Most Holy of the heavenly sanctuary to come to this earth on the tenth day of the seventh month, at the end of the 2300 days, that he for the first time entered on that day the second apartment of that sanctuary.8
The New Testament teaches that Christ entered into the Most Holy Place upon the ascension.9 Again we see that the theology of the cleansing of the heavenly sanctuary and the investigative judgment is contradictory to the teaching of the Scripture.
Judged on the basis of personal works or deeds
This teaching, perhaps more than any other, undermines the new covenant gospel of grace. In Ellen White’s early descriptions of the investigative judgment, it is obvious that the gospel was misunderstood. EGW taught that one is accepted or rejected in the investigative judgment based upon his personal deeds, rather than through faith in Christ. Where she does mention faith in Christ, at least in the early years, it is usually in the context of faith that enables one to perfectly follow Christ’s example of obedience, rather than a trust in Christ’s substitutionary righteousness. Some of her early statements can only be seen as Galatianism10 or rank legalism.
Day after day, passing into eternity, bears its burden of records for the books of Heaven. Words once spoken, deeds once done, can never be recalled. Angels of God have registered both the good and the evil. The mightiest conqueror upon the earth cannot call back the record of even a single day. Our acts, our words, even our most secret motives, all have their weight in deciding our destiny for weal or woe. Though they may be forgotten by us, they will bear their testimony to justify or condemn. They go before us to the Judgment.11
We are individually to be judged according to the deeds done in the body….12
Let none, then, regard their defects as incurable. God will give faith and grace to overcome them…There is earnest warfare before all who would subdue the evil tendencies that strive for the mastery…Solemn are the scenes connected with the closing work of the atonement. Momentous are the interests therein involved. The Judgment is now passing in the sanctuary above. Forty years has this work been in progress. Soon—none know how soon—it will pass to the cases of the living. In the awful presence of God our lives are to come up in review. At this time above all others, it behooves every soul to heed the Saviour’s admonition, “Watch and pray, for ye know not when the time is.” “Watch ye therefore,…lest coming suddenly he find you sleeping” (Mk. 14:33, 35, 36).
“If therefore thou shalt not watch, I will come on thee as a thief; and thou shalt not know what hour I will come upon thee.” (Rev. 3:33) How perilous is the condition of those who growing wary of their watch, turn to the attractions of the world. While the man of business is absorbed in the pursuit of gain, while the pleasure-lover is seeking indulgence, while the daughter of fashion is arranging her adornments, –it may be in that hour the Judge of all the earth will pronounce the sentence, “Thou art weighed in the balances and art found wanting.”
Every soul that has named the name of Christ has a case pending at the heavenly tribunal. It is court week with us and the decision passed upon each case will be final.13
We must be careful not to confuse the investigative judgment with the judgment of rewards which is taught in Scripture. The investigative judgment is a salvation judgment to see who is worthy of eternal life. In the new covenant, as we will see more fully in Chapter 15, salvation judgment is based upon faith in Christ and not upon works, not even works of righteousness. Therefore, we again see that the teachings of the cleansing of the heavenly sanctuary and the investigative judgment are directly opposed to Scripture.
Perfectionism
In the early teaching of the cleansing of the heavenly sanctuary and the investigative judgment there is a theology of perfectionism. The “gospel” according to EGW seems to be the “good news” that Christ came and lived a life of perfect obedience to the Ten Commandment law and in so doing gave mankind an example so that they could do the same. If one has enough faith in Christ, then he too, can live in perfect obedience to the Ten Commandment law. Not only can he, but if he is to live through “the time of trouble”14 and experience the second coming of Christ, he must reach perfection.
The course of God’s people should be upward and onward to victory. A greater than Joshua is leading on the armies of Israel. One is in our midst, even the Captain of our salvation, who has said for our encouragement: “Lo, I am with you always, even unto the end of the world.” He will lead us on to certain victory. What God promises, He is able at any time to perform. And the work He gives His people to do, He is able to accomplish by them. If we live a life of perfect obedience, His promises will be fulfilled toward us.15
As Jesus moved out of the Most Holy place, I heard the tinkling of the bells upon his garment, and as he left a cloud of darkness covered the inhabitants of the earth. There was then no mediator between guilty man and an offended God…The saints in that fearful time, after the close of Jesus’ mediation, were living in the sight of a holy God without an intercessor.16
The law of God is the rule of God’s government, and through eternal ages it will be the standard of his kingdom. Those who trample upon its requirements are trampling upon the authority of heaven, upon the throne of God. If we do not yield to its requirements in this life, learning to love God with all our hearts and our neighbors as ourselves, we shall meet with no change in character at the appearing of Jesus.17
Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.18
Some SDAs would argue that Ellen White did not teach perfectionism. Her statement penned in 1885 would support this.
Why is it that so many claim to be holy and sinless? It is because they are so far from Christ. I have never dared to claim any such a thing. From the time that I was 14 years old, if I knew what the will of God was, I was willing to do it. You never have heard me say I am sinless. Those that get sight of the loveliness and exalted character of Jesus Christ, who was holy and lifted up and His train fills the temple, will never say it. Yet we are to meet with those that will say such things more and more.19,20
However, EGW wrote this statement in 1898:
As the Son of man was perfect in His life, so His followers are to be perfect in their life.21
Note the facts from the previous citations:
- The fulfillment of God’s promises to us are conditional upon our “perfect obedience.”
- God’s people, still in their human state before the second coming of Christ, will have to live in “that fearful time” in the sight of a holy God without an intercessor. It is obvious that these people will have to be in a state of sinless perfection.
- Ellen White states that there will be no change in character at the second coming of Christ.
- The second coming of Christ is tarrying until the character of Christ [which is sinless] is perfectly reproduced in His people.
- As Christ was perfect in His life, His followers are to be perfect in their lives.
These statements show that EGW did believe and teach perfection in the early years. This is the teaching which came bundled with the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment. As in most areas of theology, EGW often appears to contradict herself. One can find EGW statements which teach perfection and those which deny it.
The new covenant gospel states unequivocally that we are saved by grace.22
For by grace, you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast. (Eph. 2:8-9).
He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit (Titus 3:5).
For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous (Rom. 5:17-19).23
The New Testament does not teach human perfection as a foundation for salvation. We see the Soteriology of the cleansing of the heavenly sanctuary and the investigative judgment running diametrically opposed to the new covenant gospel of grace—and that has major ramifications as we will see in later chapters.
The judgment in Daniel 7 and 8 and Revelation 14 has reference to the investigative judgment of God’s people.
As has been shown before, Daniel 8:14 is the key text for the investigative judgment.24 EGW also applies judgment mentioned in Daniel 7 to the investigative judgment. After quoting Daniel 7:9, 10, 13, and 14, she says:
Thus, was presented to the prophet’s vision the opening of the investigative Judgment. The coming of Christ here described is not his second coming to the earth. He comes to the Ancient of days in Heaven to receive dominion, and glory, and a kingdom, which will be given him at the close of his mediatorial work. It is this coming and not his second advent to earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by a cloud of heavenly angels, our great High Priest enters the holy of holies, and there appears in the presence of God to engage in the last acts of his ministration in behalf of man—to perform the work of investigative Judgment and to make an atonement for all who are shown to be entitled to its benefits.25
In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: “My reward is with Me, to give every man according as his work shall be.” Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: “Fear God and give glory to Him; for the hour of His judgment is come.”26
We must realize, however, that the judgment in Daniel 7 and 8 and in Revelation 14 does not have God’s people in view, but it is the wicked who are the focus of the judgment.27
The explanation of the vision of Daniel 7 given in verses 23-26 clearly shows that this judgment deals with the evil fourth beast, a wicked power who speaks out against God and His people.
And he will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever (Dan. 7:25, 26).
Likewise, the judgment in Revelation 14, which EGW applies to the investigative judgment of only God’s professed people, in context deals with the wicked power termed “Babylon.” As this topic is developed and explained, we read of Babylon making all nations drink of her immorality.28 Those who worship the beast are described as burning.29 Revelation 17 and 18 describe this judgment in these terms:
And one of the seven angels who had the seven bowls came and spoke with me, saying, “Come here, I shall show you the judgment of the great harlot who sits on many waters” (Rev. 17:1).
For this reason, in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong. And the kings of the earth, who committed acts of immorality and lived sensuously with her, will weep and lament over her when they see the smoke of her burning, standing at a distance because of the fear of her torment, saying, “Woe, woe, the great city, Babylon, the strong city! For in one hour your judgment has come.” (Rev. 18:8-10).
Notice the similarity of terms in Revelation 14 and Revelation 18 such as “hour,” “Babylon,” and “judgment.”
And he said with a loud voice, “Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters” (Rev. 14:7).
“…for in one hour such great wealth has been laid waste!” And every shipmaster and every passenger and sailor, and as many as make their living by the sea, stood at a distance (Rev. 18:17).
Rejoice over her, O heaven, and you saints and apostles and prophets, because God has pronounced judgment for you against her (Rev. 18:20).
These verses make clear that the coming judgment, mentioned in Daniel 7 and 8 and in Revelation 14, deals with God’s judgment against evil.EGW, however, states that this judgment deals only with the professed people of God.30
Again, we find this teaching concomitant to the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment to be contrary to the Bible.
An incomplete atonement
The incomplete atonement has been a thorn in SDA’s flesh for many years.
The first Adventist statement of belief, the Declaration of 1872, denied that the atonement began on the cross.31
Most, if not all, SDA scholars now hold that the atonement was complete at the cross. This, however, does not remove EGW’s endorsement of the incomplete atonement, nor does it change the SDA statement of beliefs which hold the writings of EGW as “a continuing and authoritative source of truth.” Thus, the SDA dilemma of how to deal with this problem continues. The SDA unfinished atonement finds its foundation in the “vision” of Edson, which was written out by Crosier, which received EGW’s strong endorsement by a “vision” from God. However, it remains as part of the teaching connected with the doctrine of SDA cleansing of the heavenly sanctuary and the investigative judgment.
Thus, those who followed in the light of the prophetic word saw that, instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the holy place of the heavenly sanctuary to perform the closing work of atonement preparatory to His coming.32
Contrary to EGW, the Bible clearly states that the atonement was completed at the cross.
When Jesus therefore had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit (Jn. 19:30).
For by one offering he has perfected for all time those who are sanctified (Heb. 10:14).
Ellen White, in harmony with her teaching of an incomplete atonement at the cross, pictures Christ as now having a standing, pleading ministry before the Father.
Therefore, the announcement that the temple of God was opened in heaven and the ark of His testament was seen points to the opening of the most holy place of the heavenly sanctuary in 1844 as Christ entered there to perform the closing work of the atonement. Those who by faith followed their great High Priest as He entered upon His ministry in the most holy place, beheld the ark of His testament. As they had studied the subject of the sanctuary they had come to understand the Savior’s change of ministration, and they saw that He was now officiating before the ark of God, pleading His blood in behalf of sinners.33
Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls by sending them the truth while Jesus stands before the Father pleading His blood…34
The book of Hebrews is the one New Testament book which gives a thorough, Christ centered, interpretation of the Old Testament sanctuary services. It, in contrast to EGW, always pictures Christ seated having finished the atonement.
…then He said, “BEHOLD, I HAVE COME TO DO THY WILL.” He takes away the first [covenant] in order to establish the second [covenant]. By this will we have been [past tense] sanctified through the offering of the body of Jesus Christ once for all. And every [old covenant] priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice of sins for all time, sat down at the right hand of God, waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. For by one offering He has perfected for all time those who are sanctified (Heb. 10:9-14)
Fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God (Heb. 12:2).
Chapter Summary
Chapter 10 showed that the cleansing of the heavenly sanctuary and the investigative judgment is without biblical support. In Chapter 11 the many ways the SDA church has reacted to its doctrinal errors were enumerated. In this chapter we saw that the theological beliefs that spring from, or come packaged with, the investigative judgment, not only contradict Scripture at nearly every point, they are a gross perversion of the gospel.35 This is serious. The SDA church claims to be the true, remnant church, with the prophetic ministry of Ellen White as one of the identifying marks of its authenticity.36 To this day,37 in recent, official publications of the church, the writings of Ellen White are referred to as “an inspired commentary.” While we will deal more fully with this claim in the chapter entitled “Marks of a Cult,” it ought to cause Seventh-day Adventists to do some serious, objective thinking.
Teachings of the investigative judgment:
Sin laden blood pollutes
Sins blotted out after 1844
Emphasis on personal works
Must achieve personal perfection of character38
Judgment deals with God’s people
The atonement was not complete at the cross
Christ has a standing, pleading ministry
Teachings of Scripture:
Blood cleanses
Sins blotted out at repentance
Emphasis on faith in Christ
Must trust in Christ’s sinless perfection
Judgment deals with the wicked
The atonement was complete at the cross
Christ has a seated, victorious ministry
These facts speak for themselves. Our theological evaluation of the doctrine of the cleansing of the heavenly sanctuary and the investigative judgment find it “weighed in the balances and found wanting.”
Endnotes
- Ellen G. Whie, Selected Messages, Book1, p. 389.
- I am not holding up the teachings of Waggoner and Jones as a benchmark of gospel clarity. Their understanding of the gospel was somewhat primitive. Nor is the statement of EGW cited above necessarily a true reflection of their teachings. Historically, however, Waggoner and Jones moved the church toward a clearer understanding of the gospel. Both Waggoner and Jones later left the SD church under the rebuke of EGW. See Paulson Collection of EGW letters, pp. 130-135, Spalding and Magan’s Unpublished Manuscript Testimonies of EGW p. 328f; Battle Creek Letters, p. 92f.
- Ellen G. White, Spirit of Prophecy, Vol. 4, p. 266. See also, The Great Controversy, pp. 417-422, 425, 479-487; Patriarchs and Prophets, pp. 357-358. For a more complete discussion of this topic, see Nordon Winger, former SDA pastor, “Syllabus and Source Material for the Seminar on 1844, The Sanctuary; and the Investigative Judgment.”
- See also Lev. 15:31.
- See also Lev. 12:7; 14:14, 17, 25, 28; Ford, Daniel 8:14, pp.76, 77.
- See also Lev. 14:52; 16:19.
- Ellen White, Spirit of Prophecy, Vol. 4, p. 308.
- See Knight, Rise of Sabbatarian Adventism, p. 126. See also Ellen G. White, Spirit of Prophecy, Vol 4, p. 266.
- See Heb. 6:19, 9:8. 12. 24; 10:19, 20 NIV and review Chapter 10, section on the “Heavenly Sanctuary” where this has already been discussed.
- Galatians is a mixture of faith and works. One trusts Christ for past sins but then must develop his own personal righteousness by adherence to law. This second phase is often called sanctification. The error is not in teaching that a Christian should obey the law of Christ, but that his obedience becomes the basis of his ultimate acceptance by God. This erroneous teaching holds that one is saved by grace and his own diligent effort, even if that effort is empowered by God. Thus, in Galatianism, there is a mixing of faith and works as the basis of salvation.
- Ellen G. White, Spirit of Prophecy, Vol.4, p. 311.
- Ellen G. White, Review and Herald, 1887-03-22.
- Ellen G. White, Spirit of Prophecy, Vol 4, pp. 314, 315.
- Adventists believe that they will be present during the tribulation or as they call it, “the time of Trouble.”
- Ellen G. White, Testimonies for the Church, Vol. 2, p. 122.
- Ellen Gen White, Spiritual Gifts, Vol. 1, p. 198.
- Ellen G. White, Review and Herald, 1892-06-21.
- Ellen G. White, Christ Object Lessons, p. 69. See also Counsels to Teachers. P. 324.
- Ellen G. White, manuscript 5, 1885, Selected Messages, Book 3, p. 354.
- “John does not once claim to be sinless. But his life was one of earnest effort to conform to the will of God. It was a living representation of Christian sanctification. He followed his Saviour closely, and had such a sense of the purity and exalted holiness of Christ, that his own character appeared in contrast, exceedingly defective. And when Jesus in his glorified body appeared to John, one glimps was enough to cause him to fall down as one dead. Such will ever be the feelings of those who know best their Lord and Master. The more closely they contemplate the life and character of Jesus, the less will they be disposed to claim holiness of heart, or to boast of their sanctification.” Ellen G. White, Second Advent Review and Sabbath Herald, 03-01-81.
- Ellen G. White, The Desire of Ages, p. 311.
- As well as some of EGW’s later statements.
- See Ratzlaff, “The Testing Truth,” in Sabbath in Christ, for a more complete presentation of the new covenant gospel.
- See Ellen G. White, Spirit of Prophecy, Vol. 4, p. 258.
- Ibid., pp. 258, 307, 308.
- Ellen G. White, The Great Controversy, p. 352.
- It is true that the people of God are benefited by the judgment upon the wicked: their enemies are destroyed.
- “And another angel, a second one, followed, saying, ‘Fallen, fallen is Babylon the great, she who has made all the nations drink of the wine of the passion of her immorality.” (Rev. 14:8)
- “And the smoke of their torment goes up forever and ever; and they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name.” (Rev. 14:11)
- “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work and takes place at a later period.” Ellen G. White, The Great Controversy, p. 480.
- Malcom Bull and Keith Lockhart, Seeking Sanctuary, Seventh-day Adventism and the American Dream. San Francisco, CA: Harper & Row, 1989), p. 70.
- Ibid., p. 422. See also Early Writings, p. 253; Patriarchs and Prophets, pp. 357, 358; Spiritual Gifts, Vol. 1, p. 161; Knight, Rise of Sabbatarian Adventism, pp. 126, 152, 171.
- Ellen G. White, The Great Controversy, p. 433.
- Ellen G. White, Early Writings, p. 50. See also Spirit of Prophecy; Vol. 4 p. 273; Signs of the Times,1850-64-01; 1890-06-02; Review and Herald, 1870-04-19; 1911-06-29.
- Please note that I am not saying all Adventists today have a perverted gospel. Nor am I saying that everything EGW wrote demonstrated a perverted gospel. What I am saying is that the teaching presented in the cleansing of the heavenly sanctuary and the investigative judgment perverts, or at best compromises the gospel.
- See Ratzlaff, Sabbath in Christ, “The Sabbath and Seventh-day Adventists,” where the author deals in greater depth with the SDA claim to be the remnant church of Bible Prophecy.
- December 1995.
- I am not saying that all people in the SDA church believe in perfectionism now. However, the EGW statements in connection with the investigative judgment seem to support this view, and from my experience in the SDA church there were, and doubtless still are, some Historic Adventists who hold this view.
- 12. Is This Truth? A Theological Evaluation - December 11, 2025
- 11. Lumps Under the Rug—A Historical Evaluation - December 4, 2025
- 10. A Broken Chain: A Biblical Evaluation - November 27, 2025