The Atonement

CHAPTER VIII. THE JUDGMENT

There are no isolated, independent truths in the great plan of salvation, even as there is no special “saving” duty in Christian life. It takes the sum of all the graces to make a perfect Christian character; and so also it takes all the truths and doctrines of the gospel to make the one complete system of salvation. The great foundation of the whole is the sacrifice of Christ; the shedding of his blood for the sins of the world. Hebrews 9:22. To us belongs reconciliation through his death. Romans 5:10; 2 Corinthians 5:20. As the work of the priests under the law only reached its ultimate object when the high priest went into the most holy place with the blood of the sin offering, and cleansed the sanctuary of God from the sins of the people, so the result of the gospel of remission is fully accomplished, not by the death of the sacrifice; not by our repentance and reconciliation to God; but, by the action of our great High Priest, who appears in the presence of God for us, in blotting out our sins and removing them forever from the presence of the throne of the Most High. AERS 200.1

The subject of the Judgment may be considered a continuation of the subject of the preceding chapter, namely, the Atonement. The word “Judgment” may, however, cover or include much more than the word “Atonement.” The latter has to do solely with the people of God, for the Atonement is made only for those who are reconciled to God by the death of his Son; whereas the Judgment has to do with all mankind, for “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” But the subject of this chapter is not thus extensive, as it will be confined to the judgment of the righteous. AERS 200.2

The prevailing ideas of the Judgment are vague and indefinite. Probably a majority, certainly many, look upon it in the following light: That the Lord shall appear in the clouds of heaven; that all the dead, both the righteous and the wicked, will be raised, and the Judgment will then sit upon the whole human race. Another view, and a popular one, is that each one is judged immediately after death. Both these views are forbidden by the Scriptures, which say that the saints shall judge the world, 1 Corinthians 6:2, and that God hath appointed a day in which the Judgment shall take place. Acts 17:31; see also 2 Peter 2:9, and 3:10. Now it is not reasonable to suppose that the saints will judge the world in their present state, or previous to the time when themselves are judged. The following from Bliss’ review of Prof. Bush on the Resurrection is more reasonable and scriptural than the views which are generally entertained:— AERS 201.1

“We are inclined to the opinion that the judgment is after death, and before the resurrection; and that before that event the acts of all men will be adjudicated; so that the resurrection of the righteous is their full acquittal and redemption—their sins being blotted out when the times of refreshing shall have come (Acts 3:19); while the fact that the wicked are not raised proves that they were previously condemned.” AERS 201.2

Eld. Josiah Litch, in a work entitled “Prophetic Expositions,” said:— AERS 202.1

“The trial must precede the execution. This is so clear a proposition that it is sufficient to state it.... But the resurrection is the retribution or execution of judgment, for they that have done good shall come forth to the resurrection of life.... There can be no general Judgment or trial after the resurrection. The resurrection is the separating process, and they will never be commingled again after the saints are raised, no matter how long or short the period to elapse between the two resurrections.” AERS 202.2

That the judgment of the saints is fully accomplished while the Saviour is in the sanctuary in Heaven, before his coming, and therefore before the resurrection, is evident; for (1) Their judgment must be closed while Jesus is their advocate, that he may procure their acquittal. And (2) They are raised immortal, which is the evidence of their acquittal. The judgment of the wicked must be subsequent to the redemption of the righteous (for the saints will take part in that transaction; see 1 Corinthians 6:1-3), and yet previous to the second resurrection. It is quite reasonable to consider that the wicked are merely rejected while Christ is a priest, their cases being passed over for future consideration; indeed, this is the only view that will harmonize all Scripture; and as the resurrection of the righteous to immortality and eternal life is the announcement of the decision of the judgment to them, so the wicked are raised to condemnation and the second death, which is the execution of the judgment before determined in regard to them. AERS 202.3

While none would deny the typical nature of the sacrifices and the work of the priests under the Levitical law, there are few, comparatively who ever trace the subject to its logical conclusion. By this we would not have any understand that we favor that system of speculation which holds it necessary to find a spiritual meaning in every loop and fold, every pin and tenon of the tabernacle. Such a system of interpretation subverts the truth by leading into a field of conjecture which is always unprofitable, and has a tendency to turn away the mind from the things which are plainly revealed. What we do mean is this: There are few who endeavor to learn all that the type teaches of the antitype as presented in the words of the Scriptures. The New Testament gives some very clear explanations of the types; but these are often overlooked, especially by those who disregard the plain declarations of the word, and are only satisfied when the words of the Scriptures are “spiritualized.” And this spiritualizing process becomes a pleasing one, because it gives license to the imagination, and each investigator feels at liberty to put that construction upon the sacred text which best suits him. But what a sad use is this to make of Heaven’s message to fallen man! AERS 203.1

In a careful study of the book of Revelation we have found that a knowledge of certain other portions of the Bible is indispensable to an understanding of many of its symbols. These are, the law of Moses, the prophecy of Daniel, and Paul’s letter to the Hebrews. Or we may say, which amounts to the same thing in fact, that a solution of the types in the law of Moses is found in the study of the prophecy of Daniel, the letter to the Hebrews, and the book of Revelation. AERS 204.1

It has been noticed that, although the work of the priests was “continual,” or daily, in the holy place, which may properly be considered an intercessory work, the atonement was the work of an appointed day, occupying but a short period of the yearly service. And when this work was completed,—when the sanctuary was “cleansed and hallowed from the uncleanness of the children of Israel,” Leviticus 16:19, then the people stood acquitted; then the high priest put their sins upon the head of the scape-goat, and they were borne far away from the camp; then the high priest could pronounce the heavenly benediction upon the waiting people of God, who had “afflicted their souls” before the sanctuary. As Kitto says: “On this day the high priest gave his blessing to the whole nation.” The work of this day was not for a few individuals; it was for the nation,—for the whole people of Israel. AERS 204.2

This was a type of the “day of Judgment” for God’s people. We have been informed by learned Jews that they looked upon it in this light; they considered it their day of Judgment. The Talmudists say: “Penitence itself makes atonement for slight transgressions; and in the case of grosser sins it obtains a respite until the coming of the day of atonement, which completes the reconciliation.” AERS 204.3

As that day was appointed, announced, and well known to all the people, so is provision made in the antitype that God’s people may understand their true relation to the great day of atonement. In Revelation 14:6, 7 is presented one of the most interesting and important proclamations found in the sacred word. It reads as follows:— AERS 205.1

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him, for THE HOUR OF HIS JUDGMENT IS COME; and worship him that made heaven, and earth, and the sea, and the fountains of waters.” AERS 205.2

Related to the fact of this proclamation are several points of great interest to the student of the Bible. AERS 205.3

1. By reading the chapter we discover that this message is given before the second advent, and during the probation of man. Verse 8 makes an announcement concerning Babylon, which is supplemented by another on the same subject in chapter 18. In verses 9-12 of chapter 14 is given yet another message, containing a most solemn warning against false worship, and a call to keep the commandments of God and the faith of Jesus. Of course this message is given before the close of probation. In verses 14-20 the second advent of Christ, the Son of man, is presented, together with the object of his coming—to reap the harvest of the earth,—and a description of the terrible fate of those who are not his. Compare 2 Thessalonians 1:7-10. This is in perfect harmony with the view that is presented in these pages, that the Judgment must precede the resurrection; and this, the resurrection, takes place at Christ’s appearing. 1 Corinthians 15:51-54; 1 Thessalonians 4:13-18. AERS 205.4

2. We say that the Judgment precedes the resurrection, but it does not follow that all the saints will be in the grave when the judgment of the righteous takes place; for some are found keeping the commandments of God and the faith of Jesus—that is, they are heeding the warning of the “third angel”—when Christ appears. And Paul says that “we shall not all sleep;” that some will be “alive and remain” at the coming of the Lord. Of course their judgment takes place while they are living; for as the sleeping saints are raised immortal, proving that they have been fully acquitted in the great assize above, so the living saints at that time will be changed, translated, “in a moment, in the twinkling of an eye.” Upon them, in the same instant, will be conferred the same immortality which is given to the resurrected saints. AERS 206.1

3. In Revelation 11:15-18 is shown that the dead are judged—not through the whole dispensation, but—under the sounding of the seventh trumpet. This is the last of a series of trumpets covering the whole period of the gospel dispensation. AERS 206.2

Under this trumpet the dead are judged, and reward is given to the saints. Compare Matthew 16:27; Luke 14:14; Revelation 22:12. Under this trumpet are destroyed the wicked—those who corrupt the earth. See 2 Peter 2:9. Under this trumpet Christ receives dominion over the kingdoms of the earth, which is given at the close of his priestly work on his Father’s throne. Please read Psalm 2:6-9; 110:1; Hebrews 10:12, 13. AERS 207.1

4. This message of Revelation 14:6, 7 is called “the everlasting gospel,” though it is different from any proclamation made in the ministry of Christ and his apostles. Paul reasoned of judgment to come; Acts 24:25: he said God has appointed a day in which he will judge the world. Acts 17:31. He did not and could not say that that day was then present—that it had come. AERS 207.2

5. Yet it is not “another gospel,” but an essential part of the same gospel which they preached; a part which could not be preached in their day, as the Judgment had not then yet come. In further proof of this, compare Isaiah 61 with the facts of the New Testament. The first two verses of that chapter of the prophecy read thus:— AERS 207.3

“The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn,” etc. AERS 207.4

Jesus went to Nazareth, and, “as his custom was,” he went into the synagogue on the Sabbath day, and stood up for to read. The book of the prophet Isaiah being given to him he turned to chapter 61, as the book is now divided, and read the words quoted above as far as to the sentence, “to proclaim the acceptable year of the Lord,” and abruptly stopped, not reading the words which follow—“and the day of vengeance of our God.” As Christ sat down, he said to the people assembled: “This day is this scripture fulfilled in your ears.” That day the acceptable year, or season, or time, of the Lord was preached to them. Paul made the same declaration in 2 Corinthians 6:2: “Behold, now is the accepted time; behold, now is the day of salvation.” This was as far as Jesus could read in the prophecy and say it was fulfilled in their ears; this was all that the apostle could declare. The “time accepted” (2 Corinthians 6:1) had come; it could be then proclaimed; the day of vengeance—the day of Judgment—had not come; it had to be reserved for a future proclamation. See our text, Revelation 14:6, 7. AERS 207.5

The day of vengeance is equivalent to the day of Judgment, for men are not only judged in that day, but in that day rewards are given to all. Revelation 11:18 says the dead are judged and reward given to the saints in that time; 2 Peter 3:7 calls it “the day of judgment and perdition of ungodly men.” This earth is reserved unto fire against that day. As “the day of salvation” or “the accepted time” has now continued nearly two thousand years, so “the day of Judgment” is a period more than one thousand years in length— how much more is not revealed,—covering the judgment of investigation of the cases of all the righteous, and the giving of reward to them; followed by the further investigation of the cases of the wicked (in which the saints take part, 1 Corinthians 6:1-3; Revelation 20:1-4), and their final overthrow or entire destruction. AERS 208.1

There are two thoughts, of solemn importance which present themselves on this subject:— AERS 209.1

(1) This message must be given before the second coming of Christ. If it were not given, then the Scriptures would fail; the word of the Lord thus far would not be fulfilled. But sooner would heaven and earth pass away than one jot fail of the word of the Lord. Many prophecies point to the fulfillment of this message. See the following:— AERS 209.2

“Blow ye the trumpet in Zion, sound an alarm in my holy mountain; let all the inhabitants of the land [or the earth] tremble, for the day of the Lord cometh, for it is nigh at hand. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains.” Joel 2:1, 2. AERS 209.3

Other scriptures to the same intent might be quoted, confirming the truth that a warning will be given to the world before the day of the Lord, or the time of the Judgment, commences. AERS 209.4

(2) As this warning is called “the everlasting gospel,” being a part of the gospel which the Saviour was anointed to preach, it must be heeded. It makes not a particle of difference when or by whom it is proclaimed; for whosoever proclaims it does it under Heaven’s sanction and supervision. That it will be opposed, and even by the professed servants of Christ, is also a matter of prophecy. The “evil servant” will say, “My Lord delayeth his coming.” But he cannot stay the message of warning, nor hinder the coming of that day. His opposition will only work ruin to his own soul, for Jesus said: “The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites.” It will avail him nothing that he has been called as a servant of the Lord, or that he has confessed or claimed that the Lord is his Lord. The prophecy is given by inspiration, and he who turns away from it or neglects it does so at his own peril. AERS 209.5

But, in order to sound the alarm effectively, or to so proclaim “the hour of his Judgment is come” that it shall produce the desired result, they who preach it must be able to determine when it is timely; when the proclamation ought to be made. If they could not know, the trumpet would give an uncertain sound, if, indeed, it were sounded at all. AERS 210.1

In the prophecy of Daniel are three chains of prophetic symbols, each giving information whereby we may know when the end is near. In chapter 2 is the image seen by Nebuchadnezzar in his dream, which gives a brief history of the great kingdoms of the world from the time of Babylon to the dividing or breaking up of the Roman Empire. In chapter 7 is a series of symbols consisting of wild beasts, which covers exactly the same ground as that of chapter 2, but supplementing that chapter with later events, reaching down to the very close of the eighteenth century. The same symbols are presented in Revelation 13, with still later events, reaching down to the last message, and the advent of the Lord. Compare Revelation 13:11-18 with chapter 14:9-14. By studying these prophecies, and the history of the nations which shows the progress of their fulfillment, we may learn definitely where we are in the chain of events which reaches down to the coming of the Lord. True, we cannot tell how long it will take to complete the fulfillment; we cannot learn from the prophecies the time of the Lord’s coming; but we may learn from these, and also from other scriptures, when “he is near, even at the doors,” as Jesus himself has given assurance in his own words. Matthew 24. AERS 210.2

Another series of symbols is given in the 8th chapter of Daniel, and to this we must give more particular attention. It relates more particularly to our subject than do the others, and the interpretation is given in plain and unmistakable terms. The first symbol is a ram having two horns; this was explained by Gabriel to mean the kingdom of the Medes and Persians. Verse 20. The ram was succeeded by a he-goat, having a notable horn between his eyes. When that was broken four horns came up for it, and these in turn were succeeded by a little horn which “waxed exceeding great.” It became stronger than all the kingdoms which preceded it. And of this Gabriel said: “And the rough goat is the king [kingdom] of Grecia, and the great horn that is between his eyes is the first king [Alexander]. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.” Grecia was divided into four kingdoms upon the death of Alexander. But a power came up, small in its beginning, which conquered the world and held all in its iron grasp. The Persian and Grecian Empires appear before us, great by sudden conquest. Not so with Rome. She gradually became exceeding great by successive conquests. It was this power that “magnified himself even to the prince of the host” of heaven; verses 10-12; or stood up against the Prince of princes. Verse 25. AERS 211.1

Daniel said he heard one holy one ask another how long this vision should be, even “to give both the sanctuary and the host to be trodden under foot.” The answer is made to Daniel in these words: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Now it has been seen, by Leviticus 16, that the cleansing of the sanctuary, and making the atonement, mean precisely the same thing; for the atonement was made by the high priest sprinkling the blood upon the mercy-seat and altar, and cleansing them from the sins of the people. Hence, this expression of Daniel 8:14 is equivalent to saying, “Unto two thousand and three hundred days, then shall the atonement be made.” And again, to understand this time is to understand the fulfillment of the message of Revelation 14:6, 7, “the hour of his judgment is come,” for the Judgment sits when the Atonement is made. Thus we see that the time was appointed and announced for making the Atonement. This is in conformity to the type, where the tenth day of the seventh month was set apart to that work. While this text stands as a part of that “scripture” which is “profitable for instruction,” it is both interesting and profitable to inquire where these two thousand and three hundred days terminate. But to understand this, we must trace the connection between chapters 8 and 9 of Daniel; for chapter 9 is in part explanatory of chapter 8, the explanation of the time (2300 days) being given in the latter, not in the former. Note the following points:— AERS 212.1

1. Gabriel was commanded to make Daniel understand the vision. AERS 213.1

2. He explained in chapter 8 the symbols of the kingdoms represented therein. AERS 213.2

3. He did not explain the time of verse 14. AERS 213.3

4. Daniel said he did not understand the vision, which, of course, refers to that part not explained—the time. AERS 213.4

5. In chapter 9, Gabriel said he had come to give him understanding, and commanded him to “consider the vision.” AERS 213.5

6. No vision had been mentioned since chapter 8, which shows that Gabriel had reference to the same vision which, he was commanded to make him understand in that chapter. AERS 213.6

7. In chapter 9, he commenced instructing Daniel on time, the only thing in the “vision” not hitherto explained. AERS 213.7

8. He said, Seventy weeks are determined (Heb. literally cut off) upon thy people. AERS 214.1

9. The seventy weeks commence with the commandment to restore and build Jerusalem, B. C. 457. See Ezra 7. AERS 214.2

10. The seventy weeks are evidently “cut off” from the 2300 days, the only period given in the vision. Therefore the time of the going forth of the commandment to restore and build Jerusalem must be the commencement of the 2300 days. And if the seventy weeks are not cut off from the 2300 days, that is, if the seventy weeks do not mark the beginning of those days, then no explanation of the days was given, and Gabriel never did what he was commanded to do. But such a supposition will not be urged. Therefore, we must admit that in Daniel 9 we have a clue to the 2300 days of Daniel 8, and to understand the seventy weeks of Daniel 9, is also to understand the 2300 days of Daniel 8, the two periods commencing together. AERS 214.3

In regard to the nature of these “days” no argument can be needed. The “seventy weeks” of Daniel 9, marking the manifestation of the Messiah, which took place at the time of his baptism, see Matthew 3:16, 17; John 1:32-34; Mark 1:14, 15, were not weeks of days, but weeks of years. To deny this were to unsettle one of the clearest evidences in favor of the Messiahship of Jesus of Nazareth. But as the seventy weeks are part of the 2300 days of the vision of Daniel 8, those “days” were not solar days of twenty-four hours, but year-days, “each day for a year,“ according to a well-known method of counting time. Ezekiel 4:6. AERS 214.4

As the Messiah was to be cut off, and cause the sacrifice and oblation to cease in the midst of the last week of the seventy, which was in A. D. 31, and the time that the apostles turned to the Gentiles marks the close of that period, which was in A. D. 34, it is easy to see that the 2300 days would extend 1810 years beyond that time, or to A. D. 1844. And as the angel said the sanctuary should be cleansed at the end of that period, this must refer, not to the typical sanctuary which was destroyed by the Romans in A. D. 70, but to the antitypical “sanctuary and true tabernacle, which the Lord pitched, and not man.” Hebrews 8:1, 2. AERS 215.1

Some are ready to object to this view, that the heavenly sanctuary where our High Priest officiates cannot need cleansing—that there is nothing impure in Heaven. The zeal of such to vindicate the honor of heavenly things is parallel with that of Peter, who rebuked the Lord for speaking of his ignominious death; he thought a victor’s crown only was becoming his Master. But God has a plan appointed, and the death of his Son was in that plan; and the mistaken zeal of his servants must not be suffered to interfere with it. In that plan is also the Atonement which God’s now exalted Son as priest makes in the sanctuary in Heaven; and it has been sufficiently shown that the Atonement is made by cleansing the sanctuary. That this expression of the angel refers to the heavenly, and not to the earthly, sanctuary, may be proved by several considerations. The following we think is conclusive on this point. AERS 215.2

1. The sanctuary was not cleansed from any impurity of its own, nor from any defilement from use, as ordinary habitations are cleansed, but from sin. Therefore it was cleansed by blood. By referring further to Leviticus 16, it will be seen, and will be noticed hereafter, that the design was to take away the sins from the presence of God, and remove them from the throne of judgment. But Paul declares in Hebrews 10:4, that “it is not possible for the blood of bulls and of goats to take away sin;” but that was all the blood the priests had to offer in the worldly sanctuary; therefore, as that blood would not remove sin, it follows that the earthly sanctuary was never cleansed at all, except in figure, and never could have been had it remained and the priests still officiated therein till the end of the 2300 days. Nevertheless, the necessity existed; for the people were actual sinners, and needed to have their sins remitted or blotted out. AERS 216.1

2. The sanctuary, as before noticed, was defiled by the sins of the people, though the people never came in contact with it. The high priest stood as their representative; he bore their judgment. Exodus 28:30. And as he alone went into the most holy place, it follows that it was defiled by his bearing their sins. Now it is plainly stated that Christ bears our sins—they were laid upon him—he is our representative before his Father. And it seems evident that one of the following positions is true: That Christ has taken the sins of his people, or his people have their sins yet upon them. It will be admitted that the former is true; that as the representative and substitute of his saints, he takes their sins. But if he takes them, where does he take them? Certainly where he is. Now it is by virtue of his priesthood that he bears the judgment of the people; but his priesthood is in the heavenly sanctuary. Hebrews 8:1-4. There, according to the type, is where our sins are taken. To show this is the object of the type. AERS 216.2

3. That the heavenly sanctuary is cleansed, is proved by direct declarations of the New Testament. Paul, in writing to the Hebrews respecting the types and their fulfillment in the priesthood of the Son of God, says: “It was therefore necessary that the patterns of things in the Heavens should be purified with these [i.e., with the blood of calves and goats]; but the heavenly things themselves with better sacrifices than these.” Hebrews 9:23. Accordingly he says that Christ entered into the holy places, into Heaven itself, “by his own blood.” Verse 12. This is the better sacrifice, or blood, by which the heavenly things are purified or cleansed. AERS 217.1

This point being settled, another question arises: Are there two holy places in the heavenly sanctuary? and if so, did not Christ enter the most holy when he ascended on high? In answer to this notice, AERS 217.2

1. When Moses was about to make the tabernacle, he was admonished to make all things according to the pattern shown him in the mount. Hebrews 8:5; Exodus 25:40. AERS 217.3

2. This tabernacle and its officers served “unto the example and shadow of heavenly things.” Hebrews 8:5. AERS 218.1

3. The two holy places in the earthly sanctuary are termed “figures of the true” [holy places], and pattern of things in the Heavens. And they could not be patterns of the heavenly, and be made in “all things according to the pattern” shown to Moses, unless the heavenly had also two holy places. AERS 218.2

4. That there are two holy places in the heavenly temple is shown by the book of Revelation, in which prophecy has unfolded various events in this dispensation immediately concerning the position and work of our High Priest. AERS 218.3

When the living creature (one of the cherubim) called John up “in the Spirit” into Heaven, he said he saw a throne set, and described its appearance, and him that sat thereon; and said there were seven lamps of fire burning before the throne. Revelation 4:2-5. The order given to Moses, in erecting the earthly sanctuary, was to set the candlestick with its seven lamps on the south side of the door of the tabernacle of the congregation, which was the holy place. Exodus 29:33-35; 40:24. As this was a shadow and example of heavenly things, we learn by this text in the book of Revelation, that John’s vision of the throne of God was in the holy place of the heavenly temple. Where were the seven lamps of fire or golden candlestick. Therein the Lord said he would manifest his presence; Exodus 29:42, 43; and there was our Saviour at the time of John’s vision, officiating as priest. In this, a continual or daily offering was made, that judgment might be stayed, and the sinner spared, until the time of the cleansing of the sanctuary, or making atonement, which was the blotting out and entire removal of sin from the sanctuary of God. According to the type, this work of propitiation or intercession the Saviour had first to fulfill, in order to give man an opportunity to be reconciled to God, or converted, that his sins might be blotted out in the appointed time. AERS 218.4

But we look down the stream of time still further; when the dispensation is drawing to a close, and the seventh trumpet is sounded. ¹ The third woe comes upon the earth, and great voices are heard saying, the kingdoms of this world are become the kingdoms of our Lord and his Christ; the elders before the throne of God announce that “the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and them that fear thy name, small and great.” Revelation 11:15-17. Here is a series of events, the connection and location of which cannot be mistaken, showing that this trumpet closes up this dispensation. By this we would not be understood to say that it covers no time beyond the close of this dispensation, but it certainly does cover the last days of this dispensation. Our Saviour says, “Behold, I come quickly, and my reward is with me, to give every man according as his work shall be.” Revelation 22:12. Paul says the saints shall have rest when the Lord Jesus is revealed, taking vengeance on the wicked. 2 Thessalonians 1:6-10. And Jesus told his disciples they should be recompensed at the resurrection of the just. Luke 14:14. Thus it is shown that the judgment of the dead, the coming of the Lord, and the resurrection of the just, are events transpiring under this trumpet. AERS 219.1

It does not seem to admit of a doubt that the judgment of the saints, the blotting out of sin, the making of the atonement, and the cleansing of the sanctuary, are identical. And we have seen that in the type the atonement was made—the sanctuary cleansed, when the high priest went into the most holy place before the ark; and the most holy was opened only on the day of atonement. This fact is also referred to in the scripture under consideration. Under the sounding of the seventh trumpet it is said, “The temple of God was opened in Heaven, and there was seen in his temple the ark of his testament.” Revelation 11:19. AERS 220.1

It has been noticed that John was shown a door opened in Heaven; a throne set; and seven lamps of fire before the throne. Revelation 4. But it was not till the seventh trumpet sounded that the temple of God in Heaven was opened where the ark of his testament is seen. By reference to “the example” of the heavenly things—to “the figures of the true”—we learn that the seven lamps, or candlesticks, were in the holy, and the ark of the testament in the most holy place of the sanctuary. And further, that the work of intercession was continual in the holy place, but the most holy was not opened except on the day of atonement. AERS 220.2

From this we learn that the work of intercession of our High Priest in the holy place in the heavenly sanctuary extended from the commencement of his ministry in A. D. 31, to the sounding of the seventh trumpet (1844), when the antitypical day of atonement commenced, in which the sanctuary is cleansed. AERS 221.1

There are differences in the work of the priest in the two holy places of the sanctuary. The intercession, or work of the priest in the holy, is general, for the whole world; and herein is shown the benefit that the whole world receives from the death of Christ. Every sin deserves its punishment, which is death; and without a mediator this would be the unavoidable and universal consequence. But through the pleading of the Saviour, sentence against the evil work is not speedily executed; Ecclesiastes 8:11; the sinner is granted an opportunity to repent; a time of probation is given in which he may return to God through Christ. In this sense Jesus is the propitiation for the sins of the whole world. He has prepared a covering beneath which all may find refuge. By virtue of his death for sin, wherein mercy is exalted and justice honored, the transgressor is spared and invited to accept the blood of Jesus as his substitute, and be reconciled to God. And herein is shown the correctness of the apostle’s declaration that God is the Saviour of all men; but there is a special salvation to them that believe. 1 Timothy 4:10. The benefits of probation which all enjoy, are by the blood and intercession of Christ. And surely these are no slight benefits. Though the sinner may pass them by unheeding; may scorn the warning voice, and despise the precious blood; the countless multitude of the redeemed who are all reconciled by these very means, forever attest the value and fullness of those means so blindly disregarded by the impenitent. AERS 221.2

On the other hand, the Atonement, made in the most holy place, is specific and limited. By this it is not to be understood that repentance and reconciliation are not granted in the day of atonement, as some have inferred. To uphold that view it would be necessary to show that the penitent would not have been received, according to the type, on the day of atonement. But that cannot be shown; it was not the case. The offering on that day was made for all the people; but they only received the benefit of it who “afflicted their souls,” as the Lord commanded. “For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.” Leviticus 23:29. The reception of benefit from the work of the priest was conditional upon that day, as upon any other day; but upon this day it was complete and final. For incorrigibility upon this day there was no extension of time. AERS 222.1

And so it will be in the antitype. As Christ closes his priestly work in Heaven before he comes to earth, and when he comes he will find both righteous and wicked ones living on the earth, it follows that the Atonement will be completed and probation ended before he comes. And thus it will be, that they who do not “afflict their souls;” who do not repent and leave their sins while our Advocate is doing that last work, will be cut off without remedy. Crying for mercy after he puts aside his priestly robes will be of no avail. How necessary that we be fully in harmony with the work of God in his last warning message (Revelation 14:9-12) in order that that day shall not come upon us as a thief. AERS 223.1

It is a very solemn thought that the last generation of men, living upon the earth just before the Lord appears, and up to the hour of his appearing, will remain here, busied with the things of this world after probation has closed. The great majority having turned away from the alarm which has been sounded; having rejected the warning which has been given by the servants of the Lord, will not understand the great change which has taken place in the position of the Son of God; they will scoff at the idea of his coming being near, and become bolder in sin as the restraining influence of God’s Spirit leaves them. AERS 223.2

Our Saviour has given a lesson upon this subject which demands the careful consideration of all. He said: “But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be.” Matthew 24:37-39. AERS 223.3

In Genesis 6 we learn that Noah and his family were commanded to enter into the ark seven days before the flood of waters came. “And the Lord shut him in.” But when Noah was shut in, all others were shut out. They had neglected the warning too long. They said as will be said in the last days, “All things continue as they were from the beginning of the creation.” 2 Peter 3:4. Even after Noah entered into the ark, and the Lord had closed the door, they saw no change; they were emboldened in their hardness of heart because the judgment was delayed. Each day confirmed them in their ideas of their own wisdom, as day after day passed and the flood did not come. Poor souls! they knew not that their destiny was sealed; that there was no chance for them to enter the ark; that they had recklessly passed beyond the offer of mercy. “So shall also the coming of the Son of man be.” AERS 224.1

The testimony of Jesus after he was glorified teaches the same thing. When he is soon to come the second time he announces: “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.” Revelation 22:11, 12. AERS 224.2

This decision is not made when he comes, nor after he comes, but when he is quickly coming. This is further proof that it will be as it was in the days of Noah, and that every case must be decided before the Son of man is revealed, “taking vengeance on them that know not God.’ AERS 225.1

The relation of justification and obedience has been fully discussed in Chapter Three. But the relation of justification to the Judgment demands consideration. Peter said: “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 Christ, who before was preached unto you; whom the Heavens must receive until the times of restitution of all things,” etc. Acts 3:19-21. It is evident that Peter did not think their sins would be blotted out when they were converted, but at some future time; and the Scriptures clearly show that that time is when the sanctuary is cleansed and the Atonement made. AERS 225.2

But in thus using this text it becomes necessary to vindicate the translation. Some affirm with much assurance that “when the times of refreshing shall come” is an incorrect rendering, and that it should be—“so that times of refreshing shall come.” Liddell & Scott give as one definition of the original: “Of the time of a thing’s happening, when, as soon as.” Pickering says: “When, as to time.” Barnes, while he admits that the objection has in its favor the more usual use of the word, says: “Others have rendered it, in accordance with our translation, when, meaning that they might find peace in the day when Christ should return to judgment, which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either.” AERS 225.3

Thus it is seen that the claim that the Authorized Version is wrong, is far from being established. We have no doubt that “when” should be retained in the text; that the expression, “the times of refreshing,” refers specially to the blessing of the Spirit which will be given to the saints when they are sealed with the seal of the living God (Revelation 7), which will enable them to stand when Jesus ceases his priestly work, and during the time of pouring out the seven last plagues. AERS 226.1

And yet another question has been raised, on which some minds have been perplexed. If the blotting out of sins is done in the closing work of the priest, when the sanctuary is cleansed, that is to say, in the Judgment, then the sins of all the saints must stand on record till that time. Now it has been shown (Chapter Three) that justification by faith and salvation are not identical; the former is a fact of experience at the present time, while the latter is contingent on “patient continuance in well-doing” on the part of the justified one. As was remarked, “justification by faith is not a final procedure; it does not take the place of the Judgment, nor render the Judgment unnecessary. It looks to something beyond itself to be accomplished in the future.” AERS 226.2

The same perplexity has arisen over the Apostle’s words in Acts 2:38, “Repent, and be baptized every one of you, in the name of Jesus Christ for the remission of sins.” From this it has been inferred, but without sufficient reason, that sin is remitted in the act of baptism. Such an idea is not expressed in the text. Evidently the terms signify in order to the remission of sins; and it is too much to claim that in laboring to gain a certain object, that object is obtained in the very act of laboring. God told his people that they should have life—eternal life—if they kept his commandments, which, to the faithful, will be fulfilled “when Christ who is our life shall appear,” and not till then. The declaration above quoted, from Acts 2:38, points to the same fact as that in chapter 3:19. The remission of sin is the work of the Judgment; and the believer must stand justified by faith, looking to the priest for the accomplishment of his hope. AERS 226.3

But that the sin is not really blotted out, or atonement made at baptism, or at any other period in probation, is proved by the word of the Lord to Ezekiel 18:26: “When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done he shall die.” Again, in chapter 33:13: “All his righteousness shall not be remembered.” That is, he shall be treated as though he had never been righteous. Now the righteousness of the righteous is by faith; therefore if he turn and commit iniquity he shall be treated as if he never had faith; his justification is annulled—he falls from grace. AERS 227.1

For a demonstration of the truthfulness of this view, we look to the cases of the faithful who lived before the time of Christ. Were it admitted that the Atonement was made at the death of Christ, it would still remain a fact in the cases of the patriarchs and prophets that their sins were not atoned for, not actually blotted out till the blood was shed by which they are blotted out. But they were justified by faith, and died in that justified state, looking forward to the work of Christ when the object of their faith should be realized; when his blood should take away the sins of which they had already repented or, in other words, when the Atonement should be made. This is decisive on the point. It proves beyond dispute that it is possible for a person to be justified by faith, accepted of God, and die in hope, without actually having his sins yet blotted out when he dies. And if the patriarchs and prophets could thus rest in hope, waiting for the blood of the coming Messiah to be shed to blot out their sins, so can the saints of a later age take hold of that blood by faith, waiting for Jesus our High Priest to blot out their sins when the times of refreshing shall come. AERS 228.1

We think that our position is fully proved by the Scriptures, that, however closely justification and reconciliation are allied, the Atonement is subsequent to both. And this because it is the Judgment. If we are justified or reconciled, and so continue to the end, we may hope that our sins will be blotted out when the times of refreshing shall come from the presence of the Lord. This work is effected in the most holy place, where the ark of the testament is; this place is opened in Heaven under the sounding of the seventh trumpet; and this trumpet ushers in the judgment of the dead, the coming of Christ without sin unto salvation to them that look for him; the giving reward to all his servants, and the destruction of them that corrupt the earth. These events pass beyond the bounds of human probation, and close up the dispensation of the gospel. AERS 228.2

Having traced this subject thus far; having found what the Atonement is; by whom and where it is made; and also for whom; we may turn back to “first principles” and again consider the law of God, and the position it occupies under the gospel. In the type, the testimony—the law—was put into the ark, in the most holy place; and it was over the law that the blood of the covenant was sprinkled by the high priest on the day of atonement. The glory of God was above the cherubim; these were upon the mercy-seat, and this was upon the ark in which was the law. As God looked down upon his law, the very basis of his Government, his justice was aroused, for his law was violated. But mercy interposed; the high priest entered with the blood that brings remission, that had been offered to vindicate the majesty of the law. The blood was sprinkled “upon the mercy-seat and before the mercy-seat.” AERS 229.1

Again the Lord looks down upon his law, but between him and the law is the mercy-seat sprinkled with the blood of the victim; the law is honored; its penalty has been enforced; a substitute has been accepted; and the penitent sinner is pardoned. We notice that here was a real law, taking hold of the moral relations of God’s creatures; that here was actual transgression; on the part of the creatures a disregard of moral obligations. But under the Aaronic priesthood there was no actual taking away of that sin; it remained to be taken away by the blood of Christ Therefore Christ officiates in behalf of that same law, as Paul shows in Hebrews 9:15; and therefore the ark of his testament in Heaven contains that same law, where Jesus offers his own blood. Our High Priest has declared that he delighted to do the will of God, yea, the law was in his heart; he magnified the law and made it honorable; he upheld it in his life; he honored it in his death by suffering its penalty to vindicate its justice; he pleads his blood in Heaven in behalf of those who have broken it. AERS 229.2

You who claim that God’s law is abolished: look to his heavenly temple where Jesus our great High Priest is, and behold it there safely lodged in the ark. You who say that the law is changed—behold the original in Heaven, of which a copy only was given to Israel. Did not God speak it with his own voice? Did he not write it with his own finger? Did he not give it as a rule of holiness of life? Was it not perfect? Did it not contain the whole duty of man? Yes; and by it God will bring every work into judgment. Here is that justice and judgment which are the habitation of his throne. Psalm 89:14. What evidence have you that the heavenly record of God’s immutable will has been changed? Men may mutilate the copy he has given them; they may strike out the name of the Holy One, and insert a term of reproach in its stead, but with him is neither variableness nor shadow of turning. AERS 230.1

Peter says that Government is “for the punishment of evil doers, and for the praise of them that do well.” All rights and privileges are protected by Government—by law. To subvert the law is to destroy the security of our rights. The law-making power has the sole right to change or abolish laws. Yet in the case of the fourth precept of the law of Jehovah men have not only changed its terms, but they now claim that it is their right to determine whether they shall keep it as the “one lawgiver” proclaimed it, or make changes in it, and observe it according to their own amendments! God said, “The seventh day is the Sabbath of the Lord thy God,” and gave the reason, that he rested the seventh day when he created the heavens and the earth. But men say, “The seventh day is the old Jewish Sabbath,” and substitute in its place another day which was not the rest-day of God, upon which he never bestowed his blessing, which he never sanctified, and which he never commanded men to keep. They have so long pursued this course that they think it a small matter to make such a change. But how must it look in the sight of Heaven? How must God regard the slight put upon his authority? AERS 231.1