The Pre-Advent Judgment 6: The IJ and Assurance of Salvation



The pre-Advent judgment is biblical. That much is clearly seen. However, one of the greatest attacks against the pre-Advent judgment doctrine is that anyone who believes it cannot have assurance of salvation. Marvin Moore once met a man who told him that, “…with a doctrine like that, no one can ever have assurance of salvation.”[1] The reason for this is that the pre-Advent judgment teaches that in 1844 Jesus began the work of investigating and judging both the saved and the lost. Therefore, many have come to teach and believe that unless you are living a perfect life by the time your name comes up in the judgment you will be eternally lost. Thus, former Adventist’s Teresa and Arthur Beem can say, “In the investigative judgment you will not be judged by your belief in Christ but by how well you kept the Ten Commandments.”[2]

Such a teaching is damaging to the Christian faith because it completely undermines the doctrine of righteousness by faith in Christ alone. Growing up, my wife was taught that she did not know when her name would come up in the judgment. If it did and she was found not “worthy” of eternal life because she was sinning at the moment (or some other reason), then she would be lost forever and not know it. She could continue to strive to follow Jesus for the rest of her life, but this would be in vain since she was already lost. Clifford Goldstein’s wife was taught a similar version of the pre-Advent judgment. Goldstein writes:
My wife [was taught]… ‘that the judgment is going on in heaven right now, and that our names may come up at any time. We can’t know when that happens, but when it does, our names are blotted out of the book of life if we are not absolutely perfect. We are lost. We won’t know it, and we may keep on struggling to be perfect, even though probation has closed for us and we have no hope.’ Cliff went on to say, ‘Such a teaching is not good news…[3]
Not only is such a teaching “not good news” it is also a vile distortion of what the investigative judgment is all about. Jud Lake, professor of theology at Southern Adventist University reminds us that according to Daniel 7, “The judgment was rendered ‘in favor’ of the saints. Jesus is our advocate and in the judgment [sic] we are acquitted [sic] because of His merits, not our own.”[4] Unfortunately, as George Knight pointed out in his book, The Apocalyptic Vision and the Neutering of Adventism, “The tragedy of Adventism is that we made the pre-Advent judgment a fearful thing…. Spiritual insecurity and lack of biblical assurance was the result. ‘God is out to get you’ was the message…”[5] However, Knight goes on to establish that, “[t]he purpose of the judgment in the Bible is not to keep people out of heaven, but to get as many in as possible.”[6] Therefore, the accusation that the pre-Advent judgment is inherently legalistic and that it is impossible to have assurance of salvation and believe in the investigative judgment simultaneously is true but only part way. The accusation is true if one believes the distortions of the investigative judgment. But if one bases the investigative judgment on the Bible then the accusation no longer stands. Scripture is clear that, “by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God.”[7] Paul warns “You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.”[8] Therefore, to interpret the pre-Advent judgment to mean that believers must be absolutely “perfect” at every moment or else they are at risk of losing their salvation goes contrary to the truth that “all are justified freely by his grace through the redemption that came by Christ Jesus.”[9] Once again, Moore offers a helpful insight when he writes, “…the judgment depends on whether we’re asleep in Jesus (if we’ve died before the judgment) or abiding in Christ (if we’re still living). It depends on whether we believe in Jesus, not on how well we’ve lived – that is, on our good behavior.”[10]



Adventist authors have emphasized over the years again and again that our standing in the judgment is not based on our works but Christ’s perfect work. Unfortunately many Seventh-day Adventist’s have had their faith damaged by the errors of their parents, teachers, and spiritual leaders who have taken a legalistic stance on the judgment. Leslie Hardinge, author of With Jesus In His Sanctuary tells us that “[i]n preparing for the judgment the important thing is not to think of what we have done wrong, or anything we might contribute, but on Whom we know.”[11] And in his little book The Great Judgment Day Adventist author John L. Shuler writes: “Our only hope in the judgment is to be hid in Christ (Col. 3: 3), clothed with His righteousness. His life alone will meet the requirements of the law by which we shall be judged…. Thus through the work of Christ in our hearts… we shall be accounted worthy in the judgment….”[12] Shuler goes on to say that “[i]f we are abiding in Jesus Christ, it is our privilege to face the judgment with perfect confidence.”[13] This is good news for many Adventists who have misunderstood the pre-Advent judgment, however, what a shame that God’s people would for one moment forget such a beautiful truth that “God’s justice was satisfied in Christ, who endured the death penalty instead of the sinner.”[14] Without it, our faith is no different than all of the other world religions that claim to know the path to salvation – a path that is always marked by works. Christ’s perfect atonement must forever be our theme and song, for it is the “power of God that brings salvation to everyone who believes…”[15] Clifford Goldstein put it well when he wrote, “This is the essence of the gospel, the good news. No matter who we are or what we’ve done, Jesus Christ can forgive everything and allow us to stand in the sight of God as perfect and as accepted by the Father as He was, because He will freely credit to us, as undeserving as we are, His perfect righteousness.”[16]





Just As I Am Without One Plea 
(The Truth About the Investigative Judgment)



Note: While the IJ does not contradict the gospel there are certain teachings that have been embraced by some Adventists that certainly do inspire a legalistic interpretation and application of the IJ. However, such teachings are not orthodox Adventism as the following article demonstrates:
REclaiming Adventism (A Response to the Testimony of former Adventist Eliana Matthews)



[1] Marvin Moore, The Case For The Investigative Judgment: Its Biblical Foundation [Nampa: Pacific Press, 2010], 19.
[2] Teresa and Arthur Beem, It’s Okay NOT To Be A Seventh-Day Adventist: The Untold History and the Doctrine that Attempts to Repair the Temple Veil [North Charleston: BookSurge Publishing, 2008], 114.
[3] Marvin Moore, The Case For The Investigative Judgment: Its Biblical Foundation [Nampa: Pacific Press, 2010], 20.
[4] Jud Lake, e-mail message to author, January 31, 2012.
[5] George R. Knight, The Apocalyptic Vision and the Neutering of Adventism: Are We Erasing Our Relevancy? [Hagerstown: Review and Herald, 2008], 70.
[6] ibid.
[7] Eph. 2:8.
[8] Gal. 5:4.
[9] Rom. 3:24.
[10] Marvin Moore, The Case For The Investigative Judgment: Its Biblical Foundation [Nampa: Pacific Press, 2010], 32.
[11] Leslie Hardinge, With Jesus in His Sanctuary: A Walk Through the Tabernacle Along His Way [Harrisburg: American Cassette Ministries, 1991], 543.
[12] John L Shuler, The Great Judgment Day: In the Light of the Sanctuary Service, [Washington: Review and Herald, 1923], 117. Italics mine.
[13] Ibid., Italics mine.
[14] Alberto R Treiyer, The Day of Atonement and the Heavenly Judgment: From the Pentateuch to Revelation, [Siloam Springs: Creation Enterprises International, 1992], 221.
[15] Rom. 1:16.
[16] Clifford Goldstein, False Balances [Boise: Pacific Press Publishing Association, 1992], 147.
The Pre-Advent Judgment 6: The IJ and Assurance of Salvation The Pre-Advent Judgment 6: The IJ and Assurance of Salvation Reviewed by Pastor Marcos on October 03, 2012 Rating: 5

5 comments

  1. During the daily service in the earthly sanctuary, why wasn't the priest defiled & destroyed when he
    he dipped his finger into the sin-tainted blood & sprinkled it in front of the curtain to defile the sanctuary ((Leviticus 4:1-6)?

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  2. "when he he dipped" should read as "when he dipped"

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  3. Hi anonymous! Did you have a different passage in mind? Lev. 4:1-6 is about the priest performing the ritual for his own sin. Maybe you meant verses 13-17? On any note I would like it you you prefaced your question alittle more. Its hard for me to answer without knowing exactly what you are asking. At the moment my answer could go in multiple dirrections and since I am limited in time Id rather hone in on what you are looking for so I dont go off on something you may not actually be asking.

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  4. My question is related to this passage: "The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary." (GC page 418). In Lev 4:1-6, it looks like the priest was re-contaminated by his own sins & in verses 13-17 of the same chapter, it was the sins of the people that had contaminated him when he dipped his hand into the blood & sprinkled it before the veil.

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  5. Im getting a little closer to figuring out what you are asking. I think my only trouble is Im not seeing any evidence that the priest was contaminated by the blood itself. The human priest was contaminated by his own sin but I dont recall him ever being contaminated by the sins of the people.

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