The Investigative Judgment cannot stand against Scripture

Keachian · Mar 29, 2013

The Investigative Judgment, is the distinctive doctrine of Seventh Day Adventism codified to cover themselves after their belief that Christ would return in 1844 failed to come true, instead it was postulated by some of the early Adventists that it was actually at this point that Christ entered the Most Holy Place, this belief was later supported by the "prophet" of the group Ellen G White and found its way into most of her writings, part of the original doctrine included the shut door belief that no-one who wasn't a Christian (or in some cases an Adventist) at the time in which Christ entered the most Holy Place could not come under Grace, however as the group grew both through converts and births this part of the doctrine was dropped.

Now I have found no Scriptural evidence for this doctrine and I worry about the consequences of this belief as from my study, the SDA legalism flows from this doctrine.

In fact the book of Hebrews where the drumbeat of ἐφάπαξ "once-for-all" in relation to Christ's work on the Cross destroys the doctrine.

If we follow the writer's argument throughout the book we find that he culminates in the comparison of Christ's work and that of the High Priest in 9:7-10 for the High Priest and 9:11-14 for Christ:

In verses 7-10 we see the Atonement ritual being described, being performed by the High Priest

verse 11 Christ has appeared, a High Priest, herald of the good! and so he enters in to the place (v12a) and we have this strange reference in 12b it's not with the blood that the Old High Priests used to use (cf. Lev 16:15ff), but his own blood, by his own blood he is doing this and as opposed to what the OHP managed to get done (cf. v9) Christ has secured eternal redemption (12c) we are then reminded of the inefficiency of the atoning work done by the OHP in comparison to Christ (13-14b), he has accomplished a purification! Our consciences are no longer weighed down by the dead works! We serve the living and reigning God! (14c)

What have I just described? Atonement, in it's fullness done in the first century, not started in the 19th. If it were the other way around we'd have a jump of 1800 years between v13 and v14, what Justification is there of that?

The doctrine of the Investigative Judgment relies on reading into this passage another ritual that is not being discussed immediately beforehand in v7-10, nor immediately afterwards in 9:15-10:4 which continue to parallel Christ's sacrifice with that of the atonement and other High Priestly functions, namely that of a mediator, rather to justify this importation of ideas we jump down to 10:11, and ignore 10:14 and the following discussion of the forgiveness wrought through Christ's atonement work.

I have been redeemed and I have been judged through the Cross of Christ, I need not rely on my own righteousness, it is but rags, however God made him who knew no sin, become my sin, so that in him, I might be counted as his righteousness.

Stryder06 · Mar 29, 2013

Hate to break it to you, but you haven't actually described the atonement process. You should go back to the service as described in Leviticus so you can see the atonement process and how it was conducted.

bugkiller · Mar 29, 2013

progmonk said:
Specifically the book of Hebrews where the drumbeat of ἐφάπαξ "once-for-all" in relation to Christ's work on the Cross culminates in the comparison of Christ's work and that of the High Priest in 9:7-10 for the High Priest and 9:11-14 for Christ:

In verses 7-10 we see the Atonement ritual being described, being performed by the High Priest

verse 11 Christ has appeared, a High Priest, herald of the good! and so he enters in to the place (v12a) and we have this strange reference in 12b it's not with the blood that the Old High Priests used to use, but his own blood, by his own blood he is doing this and as opposed to what the OHP managed to get done (cf. v9) Christ has secured eternal redemption (12c) we are then reminded of the inefficiency of the atoning work done by the OHP in comparison to Christ (13-14b), he has accomplished a purification! Our consciences are no longer weighed down by the dead works! We serve the living and reigning God! (14c)

What have I just described? Atonement, in it's fullness done in the first century, not started in the 19th. If it were the other way around we'd have a jump of 1800 years between v13 and v14, what Justification is there of that?

The doctrine of the Investigative Judgment relies on reading into this passage another ritual that is not being discussed immediately beforehand in v7-10, nor immediately afterwards in 9:15-10:4 which continue to parallel Christ's sacrifice with that of the atonement and other High Priestly functions, namely that of a mediator, rather to justify this importation of ideas we jump down to 10:11, and ignore 10:14 and the following discussion of the forgiveness wrought through Christ's atonement work.

I have been redeemed and I have been judged through the Cross of Christ, I need not rely on my own righteousness, it is but rags, however God made him who knew no sin, become my sin, so that in him, I might be counted as his righteousness.

My best guess is they are waiting fo Jesus to come out of the Most Holy Place and appear to them and prove it is done and He lives therefore God has accepted His ministry.

bugkiller

bugkiller · Mar 29, 2013

Stryder06 said:
Hate to break it to you, but you haven't actually described the atonement process. You should go back to the service as described in Leviticus so you can see the atonement process and how it was conducted.

OK what did he explain or describe?

bugkiller

Keachian · Mar 29, 2013

Stryder06 said:
Hate to break it to you, but you haven't actually described the atonement process. You should go back to the service as described in Leviticus so you can see the atonement process and how it was conducted.

There is only one ceremony that occurs once a year (Heb 9:7) that only the High Priest can perform (9:7), that occurs in the most Holy Place (9:7). It is this ceremony that Christ is said to have done (9:14) as High Priest (9:11) in the most Holy Place (9:12)

What other ceremony could the writer of Hebrews have in mind, find me that and maybe you'll have a case.

Keachian · Mar 29, 2013

bugkiller said:
My best guess is they are waiting fo Jesus to come out of the Most Holy Place and appear to them and prove it is done and He lives therefore God has accepted His ministry.

bugkiller

So his sitting down to reign as our High Priest-King in the Most Holy Place isn't good enough, my goodness, you can't please some people can you?

Stryder06 · Mar 29, 2013

progmonk said:
There is only one ceremony that occurs once a year (Heb 9:7) that only the High Priest can perform (9:7), that occurs in the most Holy Place (9:7). It is this ceremony that Christ is said to have done (9:14) as High Priest (9:11) in the most Holy Place (9:12)

What other ceremony could the writer of Hebrews have in mind, find me that and maybe you'll have a case.

I agree...in part anyhow. That ceremony does not happen only in the most holy place. This is why I said you should revisit the book of Leviticus, so you can see all that is involved in the service.

Keachian · Mar 29, 2013

Stryder06 said:
I agree...in part anyhow. That ceremony does not happen only in the most holy place. This is why I said you should revisit the book of Leviticus, so you can see all that is involved in the service.

So now you have to show where in the Book of Hebrews Christ's work of atonement is described as incomplete; maybe 9:28?

Stryder06 · Mar 29, 2013

progmonk said:
So now you have to show where in the Book of Hebrews Christ's work of atonement is described as incomplete; maybe 9:28?

You can't understand what Hebrews is saying if you don't understand the pattern as shown in Leviticus. Everything that happened during the day of atonement was a figure of that which Christ would do.

Keachian · Mar 29, 2013

Stryder06 said:
You can't understand what Hebrews is saying if you don't understand the pattern as shown in Leviticus. Everything that happened during the day of atonement was a figure of that which Christ would do.

Still waiting for that passage to say that Christ's work on the Cross was only half finished. If you think it is in Leviticus 16 then post it and explain how it supports your position (it doesn't)

bugkiller · Mar 29, 2013

progmonk said:
So his sitting down to reign as our High Priest-King in the Most Holy Place isn't good enough, my goodness, you can't please some people can you?

Was there a place to sit down in the Most Holy Place for the high priest? If there was I missed it.

bugkiller

Keachian · Mar 29, 2013

bugkiller said:
Was there a place to sit down in the Most Holy Place for the high priest? If there was I missed it.

bugkiller

There wasn't a place for the OHP, that's part of what makes Christ's mediation better (10:12)

Setyoufree · Mar 29, 2013

progmonk said:
Still waiting for that passage to say that Christ's work on the Cross was only half finished. If you think it is in Leviticus 16 then post it and explain how it supports your position (it doesn't)

Here's an SDA:

Gospel Issues in Adventism (Part 12 of 16)

Here's the intro:

In 1980, I was asked to defend the doctrines of our church before the student and faculty body of the largest theological seminary in East Africa, Scot Theological Seminary. The first question they bombarded me with was: “Please defend the SDA investigative judgment doctrine in the light of justification by faith.” This same question is been raised today by many of our own scholars and pastors.

According to our traditional teaching, we have given the impression that the purpose of the investigative judgment is to find out who among the saints are good enough to go to heaven. This, they say, is a contradiction of the truth of justification by faith. According to 2 Tim. 2:19, “the Lord knows those who are His.” If that is true, why the need of an investigative judgment? Once again, we have to ask the question: have we been following cunningly devised fables? And my answer is a definite NO!

Keachian · Mar 29, 2013

Setyoufree said:
Here's an SDA:

Gospel Issues in Adventism (Part 12 of 16)

Here's the intro:

In 1980, I was asked to defend the doctrines of our church before the student and faculty body of the largest theological seminary in East Africa, Scot Theological Seminary. The first question they bombarded me with was: Please defend the SDA investigative judgment doctrine in the light of justification by faith. This same question is been raised today by many of our own scholars and pastors.

According to our traditional teaching, we have given the impression that the purpose of the investigative judgment is to find out who among the saints are good enough to go to heaven. This, they say, is a contradiction of the truth of justification by faith. According to 2 Tim. 2:19, the Lord knows those who are His. If that is true, why the need of an investigative judgment? Once again, we have to ask the question: have we been following cunningly devised fables? And my answer is a definite NO!

To me that article doesn't address the book of Hebrews main thrust, nor does it expound on why the DoA is what the 2300 Daniel prophecy is talking about. The author has his SDA/EGW goggles on and is reading scripture through that lens, without such there is no reason to read the investigative Judgment into Scripture

tall73 · Mar 30, 2013

I agree the investigative judgment teaching does not measure up to Scripture.

progmonk said:
There is only one ceremony that occurs once a year (Heb 9:7) that only the High Priest can perform (9:7), that occurs in the most Holy Place (9:7). It is this ceremony that Christ is said to have done (9:14) as High Priest (9:11) in the most Holy Place (9:12)

What other ceremony could the writer of Hebrews have in mind, find me that and maybe you'll have a case.

I think it is even more clear in 9:23-25

Heb 9:23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.
Heb 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own,

Verse 23 introduces the necessity of the cleansing of the heavenly things.

Hebrews 24 says "For...." showing that it is continuing the argument about the cleansing, and then describes that cleansing.

For Christ ENTERED. Christ's entry into God's presence to appear for us is then considered.

a. Christ entered not into the man made holy places but into heaven itself to appear in God's presence
b. nor was it repeatedly that he entered to present or offer himself in God's present, as the high priest does yearly.

The entry into God's presence once, compared to the yearly entry of the high priest with blood can be nothing other than the day of atonement. And it is in the context of a discussion of the fulfillment of the cleansing of the heavenly things.

Of course even a number of Adventist scholars have been compelled to acknowledge Day of Atonement allusions, but many try to then explain them away.

Seventh-day Adventist Bible Commentary on Hebrews 10:1:

Compare ch. 9:25, 26, where the work of Christ is again contrasted with that of the earthly high priest on the Day of Atonement.

M.L. Andreasen in The Book of Hebrews:

On Hebrews 4:16

Verse 16. "The throne of grace." This expression in Christian terminology has always been closely connected with prayer, and hence with the mercy seat. It was at the mercy seat the high priest supplicated
God for forgiveness on the Day of Atonement. We are invited to come there to find grace to help in time of need. (64)

On Hebrews 9:25-26

Verses 25, 26. The priests entered the first apartment daily, the high priest once every year when he went into the most holy with the blood of the bullock and the goat. (127)

William Johnsson in his essay "Day of Atonement Allusions," which can be found in the DARCOM volume on Hebrews, lists 9:25 as clearly alluding to the Day of Atonement.

The context clearly points to a Day of Atonement allusion (high priest . . . yearly . . . blood [cf. 9:7]) (113)

Alwyn Salom in his appendix article in the Daniel and Revelation committee series, speaking of verse 24, 25:

The reference in the context of the Day of Atonement service of the earthly high priest is not to the outer compartment of the sanctuary. (227)

Richard Davidson, notes that vs. 25 is an unmistakable reference to the Day of Atonement:

I agree with Young that Hebrews 9:7 and 9:25 refer to Day of Atonement, because of the clear references to “once a year” and “every year” respectively. ("Inauguration or Day of Atonement?" Andrews University Seminary Studies, Spring 2002, 79)

Felix Cortez states in his article "From the Holy to the Most Holy Place: The Period of Hebrews 9:6-10 and the Day of Atonement as a Metaphor of Transition" in the Journal of Biblical Literature, 125.3, Fall 2006, 527 (footnote):

Unchallenged references to the Day of Atonement in the central section include 9:7, 25

Despite recognizing these allusions to the Day of Atonement, the above authors largely find ways to avoid the conclusion that Jesus completed the sacrifice, entry and purification that Hebrews speaks of in the past tense. Their means for doing so do not always agree. But they in general agree that Jesus did not complete that part of the service. Yet the very texts that they admit are Day of Atonement references are set in the past, and seen as fulfilled.

(Adventist scholar's quotes were cited from my website www.adventistsanctuary.com)

tall73 · Mar 30, 2013

Stryder06 said:
I agree...in part anyhow. That ceremony does not happen only in the most holy place. This is why I said you should revisit the book of Leviticus, so you can see all that is involved in the service.

Jesus entered the entire heavenly sanctuary, but His entry encompassed the equivalent of the most holy place.

At His entry He also inaugurated which required entry through the whole temple.

But the yearly, high priest, with blood, entry into God's presence is a reference that even Adventist scholars cannot deny. And it is in the past tense from the perspective of the author.

tall73 · Mar 30, 2013

bugkiller said:
Was there a place to sit down in the Most Holy Place for the high priest? If there was I missed it.

bugkiller

Jesus' sitting at the right hand of God indicates His authority, but Hebrews also uses it to illustrate the completed work in contrast with the earthly priest:

Heb 10:11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins.
Heb 10:12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,
Heb 10:13 waiting from that time until his enemies should be made a footstool for his feet.
Heb 10:14 For by a single offering he has perfected for all time those who are being sanctified.

Not only does 9:28 affirm that Jesus' entry was the fulfillment of the cleansing of the heavenly things, and Hebrews 10 indicate that He sat down, but Hebrews 1:3 indicates that by the time He sat down He had made purification for sin

Heb 1:3b After making purification for sins, he sat down at the right hand of the Majesty on high,

tall73 · Mar 30, 2013

progmonk said:
There is only one ceremony that occurs once a year (Heb 9:7) that only the High Priest can perform (9:7), that occurs in the most Holy Place (9:7). It is this ceremony that Christ is said to have done (9:14) as High Priest (9:11) in the most Holy Place (9:12)

Some Adventist Scholars such as Davidson see 9:11-12 as primarily referencing the inauguration rather than the Day of Atonement. However, the yearly reference in 9:25 shows that you cannot limit it to the Day of Atonement.

Also notice that the ENTRY, not just the death, is once for all in Jesus' ministry:

Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Just as the once for all death was the fulfillment of all the various sacrifices, so the once for all entry with blood into the sanctuary was the fulfillment of all the entries with blood (Day of Atonement, inauguration, sin offering of anointed priest or congregation).

So we see one sacrifice that fulfills the sins once for all:

Heb 10:11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins.
Heb 10:12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

Heb 7:27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

We see one entry that fulfills the entries once for all

Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

And we see that this entry brings the cleansing of the heavenly things, and makes purification of sins.

Heb 1:3b After making purification for sins, he sat down at the right hand of the Majesty on high,

Heb 9:23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.
Heb 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own,

This is a straightforward fulfillment of the portion of the Day of Atonement, the cleansing, that happened in the sanctuary:

1. Death
2. Entry
3. Cleansing.

tall73 · Mar 30, 2013

progmonk said:
To me that article doesn't address the book of Hebrews main thrust, nor does it expound on why the DoA is what the 2300 Daniel prophecy is talking about.

Agreed, it does not. That article is not meant to spell out the IJ or address critiques of it regarding the existence of the IJ. Rather he is addressing those Adventists who struggle reconciling the investigative judgment with salvation by grace through faith.

Here is his main thought:

According to our traditional teaching, we have given the impression that the purpose of the investigative judgment is to find out who among the saints are good enough to go to heaven. This, they say, is a contradiction of the truth of justification by faith.

He then tries to demonstrate that it is not opposed to justification by faith.

It offers little for this discussion, other than an acknowledgement that the IJ is often taught as a legalistic doctrine within Adventism.

tall73 · Mar 30, 2013

This is a quote from Adventist scholar Raymond Cottrell in the April, 1980 edition of Spectrum Magazine. He is recalling a time a number of years before, after he had assisted in the editing of the Seventh-day Adventist Bible Commentaries, and while he was working on the new version of Bible Readings (a popular Adventist apologetic book that presents biblical arguments on numerous topics):

While editing Bible Readings, and in counsel with Elder Nichol as chief editor of the revision, I wrote to 27 leading Adventist Bible scholars for their response to a series of six carefully formulated questions designed to bring the best contemporary Adventist biblical scholarship to bear on the question. All 27 responded, many at considerable length.A careful analysis and synthesis of their replies provided no additional help with respect to the problems arising from our interpretation of Daniel 8:14, and made evident that we had no satisfactory answer to the criticisms being directed against our interpretation of this key Adventist passage. Thirteen replied that they knew of no other valid basis for making such an application; seven based it on analogy; five, on the authority of Ellen White; two, on what they referred to as a fortunate accident in translation. Not one of the 27 believed that there was a linguistic or contextual basis for applying Daniel 8:14 to the heavenly sanctuary, an antitypical day of atonement, or 1844.

The Investigative Judgment cannot stand against Scripture

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