Appendix C:

The Investigative or
Pre-Advent Judgment
Both the doctrine of 1844 (covered in Appendix A and B) and the Investigative Judgment form
part of the 24”' Fundamental belief of the Seventh-day Adventist Church, “Christ’s Ministry in
the Heavenly Sanctuary.” Since these two beliefs play a very important roll in the theology of the
church, however, we will study them separately. We now turn our attention to the Investigative,
or Pre-Advent Judgment.
The doctrine of the last judgment of the human race is a key teaching of Scripture. Almost every
book in the Bible, Old and New Testament, mentions or alludes to it. The doctrine teaches that
the lives of the believers will indeed be scrutinized, before Jesus comes. (Romans 14:10, 1
Corinthians 4:5; Revelation 20:12).
This review of the lives of the saints is referred to as “The Investigative Judgment,” or “The Pre-
Advent Judgment,” in Seventh- day Adventist Church teachings. To be correctly appreciated, the
Investigative Judgment must be understood in the context of the everlasting gospel (Revelation
14:6, 7).
This is especially true of the Investigative Judgment of believers, since more than other
doctrines, it has produced fear and insecurity in some members' lives. Note the observation of
the late evangelical scholar, Walter Martin, who at one time categorized Adventism as a cult:
“Holding as they do to the doctrine of the Investigative Judgment, it is extremely difficult for us
(evangelicals) to understand how they (SDA) can experience the joy of salvation and the
knowledge of sins forgiven” (Kingdom of the Cults, 479).
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By studying the Investigative Judgment in context of the everlasting gospel and the truth of
justification by faith alone, we will discover that this belief is good news indeed.

Judgment Defined

According to Scripture the judgment, whether of believers or unbelievers, involves three steps:
1. The work of investigation or scrutinizing the lives of the human race. This is equivalent to a
trial (Romans 14:10; 1 Corinthians 4:5); 2. The rendering of a verdict by a judge, or jury,
regarding the person on trial (Deuteronomy 25:1; Romans 5:16; Revelation 16:5-7); 3. The
execution of the verdict in the form of a sentence, rewarding the just and punishing the wicked
(Jude 14, 15; Rev. 22:12).
Three different words appear in the original languages of Scripture to describe and distinguish
the three stages of judgment. Most English Bibles, however, translate them all as “judged” or
“judgment.” This can make it difficult to distinguish which of the three stages is being addressed
in Bible passages.

The Objective Facts of the Judgment

To correctly present the doctrine of the Investigative Judgment as a function of the gospel, we
must begin with what the Bible teaches about the objective facts of the judgment. According to
Romans 5:12, sin entered the human race through one man, Adam (Romans 5:16,18a).
Accordingly, Adam's sin brought the judgment of condemnation on all humanity.
This condemnation on all of mankind was executed in Christ on the cross. This is how Christ
Himself expressed it: “‘Now is the judgment of the world (human race); now the ruler of this
world (Satan) will be cast out. And I, if I am lifted up from the earth, will draw all peoples to
Myself.' This He said, signifying by what death He would die” (John 12:31-33).
By Christ's death on the cross, the sentence of condemnation to death was changed to
justification to life for all mankind (Romans 5:18b).

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This is the incredibly good news of the gospel! (1 Corinthians 15:21, 22).
This good news of the gospel has made it possible for every individual to change his or her legal
status from condemnation to justification (Acts 17:30,31). This is the foundation of the judgment
of individual believers that takes place in the Investigative Judgment (Hebrews 2:2, 3).
This legal change, or justification, is realized the moment one accepts the good news of the
gospel, from the heart (Mark 16:15, 16). Through Christ every believer passes from death to life;
from condemnation to justification (John 5:24).
Wherever the everlasting gospel is proclaimed in context of the hour of His judgment
(Revelation 14:6-11), the gospel demands a human response, either for or against Christ
(Hebrews 10:26-29). The end of the world cannot come until this gospel of the kingdom has
been preached in all the world for a witness (Matthew 24:14).

The Two Main Objections Against the Investigative judgment

Critics of the concept of an Investigative Judgment generally object to the teaching on two
grounds. First, they note that the New Testament suggests that the judgment of both believers
and unbelievers takes place at Christ's Second Advent (example Matthew 25:31-46). Why then
they ask, do Adventists teach a pre-advent judgment for believers?
In response, we must point out that to God time is insignificant, since He works in the
framework of eternity (2 Peter 3:8). Major prophesied events are often lumped together in the
Bible, though their fulfillment may be separated by centuries. A good example is Matthew 24,
where Jesus combines the destruction of Jerusalem in 70 A.D. with the end of the world, which
is still future. Another good example is the first, second, and third comings of Christ. Often in the
Old Testament these are lumped together, especially in the book of Isaiah.
A second important point in favor of the Investigative Judgment is that the New Testament
states that believers will receive their reward at the Second Coming of Christ (example,
Revelation 22:12).

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Their judgment, therefore, must leave taken place prior to the Second Advent. Daniel 7, which
deals with the Investigative Judgment, clearly implies this very thing (compare verses 9, 10 with
22, 26, and 27).
And finally, Christ is now High Priest for humanity (intercessor and advocate) in the heavenly
Sanctuary (Hebrews 7:25; 8:1, 2; 1 John 2:1). Before He comes to earth, He will remove His
priestly robes and come as King and Conqueror. The question that we must ask is this: If the
believers are judged at the Second Advent itself, who will serve as their advocate?
The second objection to the doctrine of the Investigative Judgment is that since all believers are
already justified by faith in Christ, apart from law-keeping or any good works (Romans 3:28; 4:5;
Ephesians 2:8, 9), what is the purpose of an investigation of their behavior, since “God knows
them that are His” (2 Timothy 2:19)?
In response, we must remember that the Investigative Judgment of Christians is supported by
the Bible itself (1 Peter 4:17). The New Testament. clearly states that even the believers will
have to stand before the judgment seat of Christ (Romans 14:10; 2 Corinthians 5:10).
Second, the purpose of the Investigative Judgment is not to determine which of God's saints
deserves heaven, but to vindicate the saints against Satan's accusations (Revelation 12:10). The
Father and the Son are both on the believer's side in the judgment (Romans 8:31-34). This is
equally true of the Holy Spirit (Romans 8:16, 17). As already mentioned, Satan accuses the saints
day and night. That accusation has to be silenced before Christ can lawfully take the saints to
heaven (see Zechariah 3:1-4).

The Problem Pricing the Investigative Judgment

The New Testament contains two groups of texts that seemingly contradict one another. On the
one hand, the Bible clearly teaches that salvation is by grace alone, offered to sinners as a free
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gift, through faith in Jesus Christ, apart from law-keeping or any good works they have done
(Romans 3:28; 4:5; Ephesians 2:8, 9; 1 Timothy 1:15; Titus 3:5).
On the other hand, we read in other verses that believers who are justified by faith alone in the
doing and dying of Christ, are judged and rewarded according to their works (Matthew 16:27;
John 5:28, 29; 2 Corinthians 5;10; 1 Peter 4:17; Revelation 20:12).
How do we reconcile these two groups of apparently contradictory texts? Many Christians
ignore the problem by emphasizing one group of texts at the expense of the other. But the unity
of Scripture will not allow such a solution, for in some cases the very same Bible author seems to
write in favor of both sets of texts. Certainly, there must be an underlying harmony that eludes
us on first reading.
We discover that harmony in yet a third group of texts, which explains that while salvation is a
free gift to undeserving sinners, genuine faith is always manifested by good works. In other
words, the gospel saves the believers from condemnation itself and leads them forward to a life
of good works (Matthew 5:14-16; John. 14:12; Ephesians 2:10; Titus 2:14; 3:8).
This is why the apostle James condemns those who claim to have faith in Christ, yet do not
manifest this faith by works (James 2:I7-20). He continues, “Faith without works is dead.” James
does not contradict Paul when he declares that “a man is justified by works, and not by faith
alone.” (James 2:24).
According to James, Abraham's offering of Isaac (which took place more than 40 years after
Abraham was justified by faith) simply proved that his faith was perfect (verse 22). According to
Hebrews 11:17-19, God was testing Abraham's faith when He commanded this father of all
believers to sacrifice “his only begotten son.”
Works, while they do not save or contribute toward salvation, nevertheless prove that one's
faith is genuine and therefore vindicates one’s justification by faith. This is James's point (James
2:20- 26).

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Like James, Paul also upholds works of faith (1 Thessalonians 1:2, 3; Titus 3:8). What Paul
condemns is “works of the law,” that is, legalism—using law-keeping as a method, or means, of
salvation.
 Vindicating the Sinners in the Investigative Judgment

In the Investigative Judgment Satan's accusations are rebuked and the saints' justification is
vindicated. How does Christ, the High Priest, Intercessor and Advocate, accomplish this vindica-
tion?
The believers' works of faith are investigated in the judgment, not to prove they are good
enough to go to heaven (they will never be good enough for that), but to prove that their faith is
genuine. In other words, their works of faith are used in the Investigative Judgment as a witness
to their faith, not as a means of salvation.
Once the believer’s faith in Christ's righteousness is established, it gives Jesus (the Advocate,
Substitute, and Representative) the lawful right to vindicate their justification by faith. This is
why the apostle John declares: “By this, love is perfected with us, that we may have confidence
in the day of judgment; because as He (Christ) is, so also are we in this world. There is no fear in
love, but perfect love casts out fear, because fear involves punishment, and the one who fears
(the judgment) is not perfected in love (1 John 4:17, 18).
In analyzing the Investigative Judgment, as portrayed by the prophet Daniel in Chapter 7, we
notice that all three steps of the judgment are mentioned. Verses 9 and 10 describe the
investigation, or trial: “Myriads upon myriads were standing before Him; the courts sat, and the
books were opened”; verse 22 gives us the verdict, which is, “Judgment was passed in favor of
the saints of the Highest One”; and verses 26 and 27 mention the reward: “Then the
sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will
be given to the people of the saints of the Highest One.” This will take place at the Second Ad-
vent (Matthew 25:31-34). And since Daniel 7 parallels Chapter 8,

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we can link the date 1844 of Daniel 8:14 with the Investigative, or Pre-advent Judgment of
Daniel 7.
We may therefore conclude that the Investigative Judgment is an integral part of the good news
of salvation. At last Satan's accusations will be silenced once the believers' justification by faith
will be vindicated forever. Their iniquity (sinful nature) will be subjectively blotted out and
replaced by the glorified nature of Christ, which He obtained for humanity in His earthly mission
and will be fully imparted to the saints at the Second Advent (Zechariah 3:1- 4; Romans 5:19;
Philippians 3:20, 21). “Even so, come, Lord Jesus! The grace of our Lord Jesus Christ be with you.
Amen” (Revelation 22:20, 21).

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