FACING THE JUDGMENT

ARE YOU READY?

F. T. WRIGHT
 Originally published:
Fourth Edition, 1979

Cover:
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 Contents
Statement of Purpose....................................................................1
1. Are You Ready?.....................................................................3
The Wedding Garment..................................................................3
Covenant Between the Father and Son...................................12
Sin Must Be Cleansed Before the Judgment...........................15
2. The Teaching of the Sanctuary Service..........................19
3. An Examination of an Erroneous Teaching..................31
4. Joshua and the Angel........................................................43
Applied to the Daily Service......................................................45
Applied to the Yearly Service....................................................47
5. Pleading for Purity of Heart............................................55
6. In Conclusion......................................................................57
Appendix: Further Notes.............................................................61
Statement of Purpose

T HIS publication has been prepared by request. With

mounting strength the doctrine is being promulgated
that perfection of life and character is neither necessary nor
possible prior to the second advent of Christ. Thee arguments
are well formulated, and, to many, entirely convincing.
Consequently, we have been approached with the plea to
prepare an adequate appraisal of these views so that both the
minds of the enquirers and those to whom they would take
the truth could be settlled on this mattler. Theis booklet repre-
sents the attlempt to meet that need.
It is necessary to emphasize that the issue being dealt with
in this publication, is the character-condition to which the be-
liever must come in order to pass the judgment’s searching
scrutiny. It is not discussing (except to make a contrasting and
distinguishing point here and there) the sinful records of the
past. It is clearly recognized that without exception, each per-
son will come to the judgment with a history of committled
sins for which he will require the covering of Christ’s imputed
righteousness.
Theere is no controversy over this point. It is so well recog-
nized and accepted that it will be taken as read in this publica-
tion. Thee contention is in regard to the state or condition in
which each person must be found within himself when he
faces the judgment’s searching examination. It is of this ques-
tion alone that this study is writtlen. If the reader will keep
this clearly in mind, there will be no possibility of charging
this production with making one side of the question the
whole of it.
Thee doctrine of perfection of character being the prerequi-
site for passing the judgment, is one which some finnd discour-
aging. Theey respond with the feeling that they have no hope
of ever seeing heaven if this is the case. But this problem

Statement of Purpose i
fades when it is realized that perfection of character is not so
much God’s requirement for us as His offeer to us. He is the
One who, through the ministry of His Son, will take us and
make us perfect in every respect.
The Mount of Blessing, p. 76:
God has made provision that we may become like unto
Him, and He will accomplish this for all who do not inter-
pose a perverse will and thus frustrate His grace.
Theerefore, the standard of perfection required in the judg-
ment should finll every believer with inspired enthusiasm as he
sees what great things the Lord will do for him.
Far from being a message of despair, it is, though solemn,
one of hope and joy.

ii Facing the Judgment

1. Are You Ready?
Let’s face it! Theat is the most important question which can
be asked. Beside it, all other questions sink into insignifincance.
The Great Controversy, p. 490:
The judgment is now passing in the sanctuary above. For
many years this work has been in progress. Soon—none
know how soon—it will pass to the cases of the living. In the
awful presence of God our lives are to come up in review.
Nobody can escape its searching scrutiny whereby the eter-
nal destiny of each will be determined.
The Great Controversy, p. 490:
Every one must be tested:
It is an issue not merely of life and death but of eternal life
and eternal death. Theerefore, there can be no question of such
crucial importance as this one,

“Am I ready to face the judgment?”

But, all-important as that question is, it cannot be answered
unless there is finrstly an understanding of what that judgment
will require, what it will mean to be prepared for it, and what
condition the candidate must be in, in order to pass its exact-
ing investigation.
Just what will it demand?
Theere is only one authority by which that question can be
satisfactorily and finnally answered—the Word of God. It is to
that Witness that appeal will here be made. It will be found
that the testimony given will be comprehensive and accurate,
leaving no question of the standard to be achieved.

The Wedding Garment

Thee finrst reference is:

Chapter 1 - Are You Ready? 1

 Matthhew 22
11
And when the king came in to see the guests, he saw there
a man which had not on a wedding garment:
12
And he said unto him, Friend, how did you come in here
not having a wedding garment? And he was speechless.
13
Then said the king to the servants, Bind him hand and
foot, and take him away, and cast him into outer darkness;
there shall be weeping and gnashing of teeth.
14
For many are called, but few are chosen.
We are not left to mere human assumption of what these
verses mean. In Christ’s Object Lessons inspired comment is
provided to inform us that the parable is intended to teach the
spiritual condition of those who will successfully pass the
judgment.
Christ’s Object Lessons, p. 310:
By the king’s examination of the guests at the feast is rep-
resented a work of judgment. The guests at the gospel feast
are those who profess to serve God, those whose names are
writteen in the book of life. But not all who profess to be
Christians are true disciples. Before the final reward is given,
it must be decided who are fitteed to share the inheritance of
the righteous.
This decision must be made prior to the second coming of
Christ in the clouds of heaven; for when He comes, His re-
ward is with Him, “to give every man according as his work
shall be.” Revelation 22:12. Before His coming, then, the char-
acter of every man’s work will have been determined, and to
every one of Christ’s followers the reward will have been ap-
portioned according to his deeds.
It is while men are still dwelling upon the earth that the
work of investigative judgment takes place in the courts of
heaven. The lives of all His professed followers pass in review
before God. All are examined according to the record of the
books of heaven, and according to his deeds the destiny of
each is forever fixed.
The Great Controversy, p. 428:
In the parable of Matthhew 22 the same figure of the mar-

2 Facing the Judgment

 riage is introduced, and the investigative judgment is clearly
represented as taking place before the marriage. Previous to
the wedding the king comes in to see the guests, to see if all
are atteired in the wedding garment, the spotless robe of char-
acter washed and made white in the blood of the Lamb. He
who is found wanting is cast out, but all who upon examina-
tion are seen to have the wedding garment on, are accepted
of God, and accounted worthy of a share in His kingdom and
a seat upon His throne.
This work of examination of character, of determining who
are prepared for the kingdom of God, is that of the investiga-
tive judgment, the closing work in the sanctuary above.
Let us note the points set forth in these paragraphs:
1. Thee King’s examination of the guests is the investiga-
tive judgment which takes place before the second ad-
vent.
2. Thee guests examined are those who profess to serve
God. Thee wicked are not included here.
3. Thee work of that judgment is to determine—not those
who are to be prepared for the kingdom—but those
“...who are fitte ed to share the inheritance of the right-
eous” (Christ’s Object Lessons, p. 310); those “...who are
prepared for the kingdom of God” (Thee Great Contro-
versy, p. 428); those in whom the work of the gospel
has been finnished.1
4. Theat fintness is symbolized by the possession of the
wedding garment.
5. Theat garment must be on the candidate when the king
comes in. Theis means that the garment is not put on in
the judgment but before it, so that, when the King
comes in and not a moment later, he must be found in
that garment. In fact, the purpose of this examination is
to see if the wedding garment is on.
6. When the king enters, he has only one consideration in
1
See Thee Consecrated Way to Christian Perfection, by A. T. Jones, Chapter
15 “Thee Cleansing of the Sanctuary.”

Chapter 1 - Are You Ready? 3

 mind—does each guest have the wedding garment on?
If so, there is no problem, but, if not, then that person
is ejected into outer darkness forever. Theerefore, the
guest’s remaining in the wedding feast hinges on his
being clad in the wedding garment.
Consequently, the only opportunity for acquiring the wed-
ding garment is before the king comes in, which in real life, is
the beginning of the investigative judgment. Theis is a work
which concerns every one who would gain eternal life, and it
must be attlended to today. It cannot and must not be deferred.
Inasmuch as passing the judgment is contingent upon
wearing the wedding garment, it is vital to know what the
garment actually is, what it means to wear it, and how it can
be acquired.
Of the Word, by His Spirit, we must ask that question, and
by the Word, through His Spirit, we shall finnd the answer so
clearly and distinctly that we shall know it exactly. We turn in
the finrst instance to:
Revelation 19
7
Let us be glad and rejoice, and give honor to Him: for the
marriage of the Lamb is come, and His wife has made herself
ready.
8
And to her was granted that she should be arrayed in fine
linen, clean and white: for the fine linen is the righteousness
of saints.
Theat in which a bride is arrayed is a wedding garment
which is here described finrstly as finne linen, clean and white,
and secondly as the righteousness of saints. Note that it is
their own righteousness, though not for a moment by their
own effeort. Neither is it theirs because they have earned it, de-
veloped it, or merited it. Oh, no! But it is theirs nonetheless.
Originally and always it is God’s righteousness, His charac-
ter, His works. He has the perfect right and the fullness of de-
sire to give this to whomsoever He will, provided they will ac-

4 Facing the Judgment

cept it. His children are those who have gladly received the
offeered treasure, it thereby becoming their possession so that
of them it can truthfully be said that they are righteous in
themselves though not of themselves.
Initially, the believer receives this righteousness imputed
and imparted to him in the new birth experience. He then en-
ters the school of Christ, where his spiritual development is
continued toward the objective of total sinlessness.
When the full realization of the last depths of sinfulness has
been attlained, together with the full renunciation of the evil,
then Christ’s work is done and He is able to present His
workmanship to the Father in the judgment,
Ephesians 5
27
...without spot, or wrinkle, or any such thing.
We learn more of the nature of the wedding garment from:
Christ’s Object Lessons, p. 310:
By the wedding garment in the parable is represented the
pure, spotless character which Christ’s true followers will
possess. To the church it is given “that she should be arrayed
in fine linen, clean and white,” “not having spot, or wrinkle,
or any such thing.” Ephesians 5:27. The fine linen, says the
Scripture, “is the righteousness of saints.” Revelation 19:8. It is
the righteousness of Christ, His own unblemished character,
that through faith is imparted to all who receive Him as
their personal Saviour.
We are apt to think of this righteousness of Christ not as
being a “pure, spotless character” which we are to possess, but
as something imputed, credited, or accounted to us as a cover-
ing for our sinfulness. But we cannot use this as a cloak for
any known sin. Far from it. It is true that the imputed right-
eousness of Christ covers our unknown sins, but, as soon as
they are revealed to us, then it is our privilege and duty to lay
hold on the power of the gospel to remove them.

Chapter 1 - Are You Ready? 5

 Selected Messages, vol. 1, p. 366:
But while God can be just, and yet justify the sinner
through the merits of Christ, no man can cover his soul with
the garments of Christ’s righteousness while practicing
known sins, or neglecting known duties. God requires the
entire surrender of the heart, before justification can take
place; and in order for man to retain justification, there must
be continual obedience, through active, living faith that
works by love and purifies the soul.
Day by day the believer’s knowledge of the righteousness
of God is to advance. Theis in turn, searches out the heart, pro-
gressively reducing the amount of unknown sin in the life. By
the time the true child of God comes to the judgment of the
living, this work will be complete so that no hidden sin of any
kind is left in the life. He will stand in the judgment possess -
ing a pure, spotless character in the full sense of the word.
Ever remember that true righteousness is that right-doing
which is the result of right-being.
1 John 3
7
Littele children, let no man deceive you: he that does right-
eousness is righteous, even as He is righteous.
He that does righteousness as the fruit of right-being is
righteous. Only then, as a doer of righteousness, the possessor
of a pure, spotless character, is he wearing the wedding gar-
ment. Theis point is further emphasized in:
Christ’s Object Lessons, p. 312:
By His perfect obedience He has made it possible for every
human being to obey God’s commandments. When we sub-
mit ourselves to Christ, the heart is united with His heart,
the will is merged in His will, the mind becomes one with
His mind, the thoughts are brought into captivity to Him; we
live His life. This is what it means to be clothed with the gar-
ment of His righteousness. Then as the Lord looks upon us
He sees, not the fig-leaf garment, not the nakedness and de-
formity of sin, but His own robe of righteousness, which is
perfect obedience to the law of Jehovah.
6 Facing the Judgment
 Theis statement plainly tells us what it means to be clothed
in the garment of His righteousness. It is:
• to have the heart united with His heart, which is to be
indeed “a partaker of the divine nature,” and thus be
brought into oneness with Him;
• to have the will merged with His will;
• to have the mind become one with His mind;
• to have even the thoughts brought into captivity to
Him.
And all this is summed up in this one sentence,
“We live His life.”

Christ’s Object Lessons, p. 312:

This is what it means to be clothed with the garment of
His righteousness:which is perfect obedience to the law of
Jehovah.
Theis is not a vicarious obedience—an obedience that some-
one else has rendered in our stead so that we are freed from
the obligation of perfect obedience. Theat is not so at all! It is
“perfect obedience to the law of Jehovah” on our part. No
other conclusion could be drawn from the context of this
statement, and no one who knows the saving power of the
gospel as a living, personal experience would think of draw-
ing any other conclusion.
Only those who do not know God’s power to save them
from their sins, and yet still want a place in heaven, would
seek to finnd any other standard. Theere are many such teachers
abroad today, and each is coming forward with a more cun-
ning and plausible theory as time passes.
2 Corinthians 11
13
For such are false apostles, deceitful workers, transforming
themselves into the apostles of Christ.
14
And no marvel; for Satan himself is transformed into an
angel of light.

Chapter 1 - Are You Ready? 7

 15
Therefore it is no great thing if his ministers also be trans-
formed as the ministers of righteousness; whose end shall be
according to their works.
The Wedding Garment
4  
   4                 
F C F Bb F


When we sub - mit our - selves to Christ, The heart is u - nit - ed to His heart,


        
Dm A7 Bb C

       
The will is merged with His will, The mind be - comes one with His mind,

    
F Bb F Gm C F Bb C F

                

The thoughts are brought in - to cap - ti - vi - ty to Him; we live His life.
Bb 3
 
Gm

C

    
3 3

3 3
        
This is what it means to wear the wed - ding gar - ment;
F

Bb F C7
 F 3 Gm 3
 
C

       
3
 
3
  
3
 
This is what it means to wear the wed - ding gar - ment;


F Bb Gm C F Bb C F

          
3

3 3

       
This is what it means to be clothed with the gar - ment of His righteousness.
Bb 3
 
Gm

C

    
3 3
 
3 3
       
This is what it means to wear the wed - ding gar - ment;

 3      
F Gm 3 C

   
Bb F 3
 
3
  
3
 
3


This is what it means to wear the wed - ding gar - ment;


F Bb Gm C F Bb C F

      
3
        
3 3

  
This is what it means to be clothed with the gar - ment of His righteousness.

Text: Christ's Object Lessons, p. 312

8 Facing the Judgment

 Theus, in explicit terms, it is plainly declared that to be
found in the wedding garment when the King comes in, is to
be living His life which is perfect obedience to the law of Je-
hovah. Theat means exactly what it says.
Theis is how it has to be in the very nature of the situation as
it stands. Sinless perfection is the condition of eternal life in
heaven or in Eden. Man fell from that state and so lost his
Eden home. It simply follows then that to regain the home, he
must regain that state of sinless perfection.
Steps to Christ, p. 62:
The condition of eternal life is now just what it always has
been,—just what it was in Paradise before the fall of our first
parents,—perfect obedience to the law of God, perfect right-
eousness. If eternal life were granted on any condition short
of this, then the happiness of the whole universe would be
imperiled. The way would be open for sin, with all its train of
woe and misery, to be immortalized.
Inasmuch as the very work and purpose of the judgment is
to determine who, among the vast throngs of this world’s in-
habitants, have gained a fintness to enter heaven (Christ’s Ob-
ject Lessons, p. 310; Thee Great Controversy, p. 428), it follows
that a state of sinless perfection must have been regained
through the provisions made by heaven, before the judgment
sits.
Should anyone raise the argument that “the judgment does
not determine who has reached full maturity of soul perfec-
tion,” which is the condition of fintness to enter the kingdom,
he will be silenced by the plain, clear Word of truth:
The Great Controversy, p. 428:
This work of examination of character, of determining who
are prepared for the kingdom of God, is that of the investiga-
tive judgment, the closing work in the sanctuary above.
Thee statement plainly says that the judgment determines
who are prepared, not those who are to receive any further

Chapter 1 - Are You Ready? 9

work of preparation. Again:
The Great Controversy, p. 490:
Every one must be tested, and found [not made] without
spot or wrinkle or any such thing. [compare with Christ’s
Object Lessons, p. 310]

Covenant Between the Father and Son

Theis is still more plainly seen when one understands the
covenant into which the Father and Son have entered on
man’s behalf. Theat covenant was formed before the founda-
tions of the earth were laid:
Fundamentals of Christian Education, p. 403:
Before the foundations of the earth were laid, the
covenant was made that all who were obedient, all who
should through the abundant grace provided, become holy in
character, and without blame before God, by appropriating
that grace, should be children of God.
This covenant, made from eternity, was given to Abraham
hundreds of years before Christ came. With what interest
and what intensity did Christ in humanity study the human
race to see if they would avail themselves of the provision
offeered.
It was ratifined immediately subsequent to the death and res-
urrection of Christ.
The Desire of Ages, p. 790:
The Father ratified the covenant made with Christ, that
He would receive repentant and obedient men, and would
love them even as He loves His Son. Christ was to complete
His work, and fulfill His pledge to “make a man more pre-
cious than fine gold; even a man than the golden wedge of
Ophir.” Isaiah 13:12.
Here then is plainly set before us the fact that there is a
most solemn covenant agreement between the Father and the
Son and, most important, the terms of that agreement. Both
the Father’s and the Son’s parts are clearly shown.

10 Facing the Judgment

 Thee Father has entered into the most solemn covenant
agreement with the Son that He, the Father, would accept re-
pentant and obedient men. Only those kind of men will be ac-
cepted by Him. Theat means a repentance and an obedience
that will pass His searching scrutiny.
Thee Father will recognize only one standard as being fint for
admission into His kingdom, and that is perfect, sinless obedi-
ence. Theerefore, Christ’s side of the covenant agreement is to
produce that kind of man for the Father’s examination and ac-
ceptance.
It is as plain and straightforward as that. Note this in the
words from the statement above:
The Desire of Ages, p. 790:
Christ was to complete His work, and fulfill His pledge to
“make a man more precious than fine gold.”
So with this objective in view, of Him it is said:
Malachi 3
3
And He shall sit as a refiner and purifier of silver: and He
shall purify the sons of Levi, and purge them as gold and sil-
ver, that they may offeer unto the Lord an offeering in right-
eousness.
In the refinning of silver, the purifying process is carried for-
ward until the craft sman can look upon the molten surface of
the metal and see his image perfectly refleected there, with not
one speck of impurity marring the picture. As it is in this, so
in the work of Christ. Day by day He continues the refinning
process. At last,
Christ’s Object Lessons, p. 69:
When the character of Christ shall be perfectly reproduced
in His people, then He will come to claim them as His own.
Christ is able to fulfinll His side of the covenant and He will
fulfinll it. In the judgment He will present for the closest exam-
ination the lives of those who have faithfully cooperated with

Chapter 1 - Are You Ready? 11

Him. It will be their lives which will be examined; their works
which will be tested; their characters which will be weighed.
No one, not even Christ Himself, will stand in their place to
be examined in their stead.2
Thee Saviour has no fear that His work will fail the test of
the judgment. He knows that the life and character He has
imparted to His people will stand the most exacting scrutiny.
He knows that He has fulfinlled His part of the covenant and
that therefore the Father will accept those whom He presents
to Him. Theey have been made ready for the eternal kingdom
of heaven. Theeir place is sure.
• It is because the gospel is the power of God to save from
sin;
• It is because all the powers of heaven, which are infinn-
itely greater than the powers of sin, are directed toward
saving man; and
• It is because Jesus has solemnly promised and wholly
dedicated Himself to transform every evil person who is
willing, into a person fint for the kingdom;
–that the Father has every right, when He comes in to in-
spect the guests, to expect to finnd them in the wedding gar-
ment. Theerefore, He will accept nothing less than perfect obe-
dience to His law which necessitates that they be the posses-

2
Let the reader remember that this study is discussing the state of
perfection in which the believer must be found when the judgment comes.
It is not discussing the records of sins committled. So far as this aspect is
concerned, no person will come with a righteous past, and therefore, all
will need the imputed righteousness of Christ to care for this need. Where
the past is concerned, Christ will stand in the sinner’s stead and offeer His
perfect righteousness in place of His children’s blemished lives. Theis is the
other aspect of the judgment and must be kept distinct from the personal
character perfection which has to be attlained by that time. So far as the
examination of what the state of the person is at that time, it is he who
will be examined, not someone else in his place. Christ will present us to
the Father as His finnished workmanship, not as something for which He
must substitute.

12 Facing the Judgment

sors in themselves, not of defective, but of pure and spotless
characters.
Failure to be found in that condition will result in eternal
expulsion from God’s kingdom. Theerefore, nothing less than
spotless perfection is the condition in which the judgment
must finnd each person when the King comes in, as we further
read:
The Great Controversy, p. 490:
Every one must be tested [by the judgment, when the king
comes in], and found [not made] without spot or wrinkle or
any such thing.

Sin Must Be Cleansed Before the Judgment

Any honest soul will recognize that this leaves no room for
the theory that we can come to the judgment with still defec-
tive characters. For a person in this condition there will be no
further cleansing from sin, and no further deliverance from its
bondage.
At the moment when the name of any one of the living
righteous is called up in the judgment, the work of cleansing
in him will have been completed. Theerefore the judgment does
a great deal for the believer but nothing in him. Thee two must
not be confused.
Theus let it be forever established that the Word of God
teaches that there is only one process of cleansing the soul
from sin, and that is before the judgment. Theere is no second
cleansing aft erwards.
Testimonies for the Church, vol. 2, p. 355:
When He comes He is not to cleanse us of our sins, to re-
move from us the defects in our characters, or to cure us of
the infirmities of our tempers and dispositions. If wrought
for us at all, this work will all be accomplished before that
time. When the Lord comes, those who are holy will be holy
still. Those who have preserved their bodies and spirits in ho-
liness, in sanctification and honor, will then receive the fin-
Chapter 1 - Are You Ready? 13
 ishing touch of immortality.
But those who are unjust, unsanctified, and filthy will re-
main so forever. No work will then be done for them to re-
move their defects and give them holy characters. The Re-
finer does not then sit to pursue His refining process and re-
move their sins and their corruption. This is all to be done in
these hours of probation. It is now that this work is to be ac-
complished for us.
Theis statement needs littlle comment. It leaves no room for
the theory that part of the work is done aft er probation closes.
Consider for a moment, when a man’s probation closes. For
those who die prior to the judgment of the living, it closes at
the moment of death. For those who live through the judg-
ment it closes when their names are called for investigation.
Theen follows the examination of each case, the decision on it,
and finnally, the execution of the decision. Thee name will either
be retained in the book of life or it will be blottled out of it.
All the cleansing from sin, all the removing of our defects
of character, all the curing of the infinrmities of our tempers
and dispositions, must be done now in these hours of proba-
tion. Theat leaves nothing to be done aft er the hours of proba-
tion have ceased, which they do the moment our names are
called for investigation.
If this is so, then it follows that the cleansing processes of
the daily experience…
Testimonies for the Church, vol. 2, p. 355:
...will accomplish the work for us which is necessary to
give us a moral fitness for the kingdom of glory and for the
society of the heavenly angels.
It must follow that day by day—not day by day plus some
special work in the future—as we lay hold upon the sanctify-
ing truth of God, it will so cleanse us from every imperfection
and sin, of whatever nature, that there will be no need or oc-
casion for any special cleansing in the judgment. Theat is pre-
cisely and exactly what this statement goes on to say:
14 Facing the Judgment
 Testimonies for the Church, vol. 2 p. 355-356:
We embrace the truth of God with our diffeerent faculties,
and as we come under the influence of that truth, it will ac-
complish the work for us which is necessary to give us a
moral fitness for the kingdom of glory and for the society of
the heavenly angels.
We are now in God’s workshop. Many of us are rough
stones from the quarry. But as we lay hold upon the truth of
God, its influence affeects us. It elevates us and removes from
us every imperfection and sin, of whatever nature. Thus we
are prepared to see the King in His beauty and finally to
unite with the pure and heavenly angels in the kingdom of
glory. It is here that this work is to be accomplished for us,
here that our bodies and spirits are to be fitteed for immortal-
ity.
What message could be plainer than that, or this:
Review and Herald, April 12, 1870:
Opportunity is now given you to improve and become per-
fect this side of the Judgment.
Theese words mean exactly what they say. It is for us to ac-
cept them as they read, and to see in them, not the impossible
demands of a righteous God, but the glorious prospect of per-
fect righteousness which He offeers to all.
He has told us just what He expects. Can you dare to think
of God as a Being who would demand the impossible? Never!
He who has all power in heaven and in earth,
Thoughts from the Mount of Blessing, p. 76:
...has made provision that we may become like unto Him,
and He will accomplish this for all who do not interpose a
perverse will and thus frustrate His grace.
Thee great sin which lies at the door of the church in every
age is unbelief. Hebrews 3. It was because of this that it failed
again and again, and if we come short in the judgment, it will
be because we have not believed explicitly and absolutely in
the commands and promises of God that the work will be

Chapter 1 - Are You Ready? 15

done in, and for, and through us.
Theis practical aspect of how to believe is covered in other
publications,3 but for now, we want to come to the place
where we truly see that when the King comes in, we must be
in that wedding garment which is plainly shown to be:
• the righteousness of saints; Revelation 19:8.
• which is the righteousness of Christ, His own unblem-
ished character; Christ’s Object Lessons, p. 310.
• which is the pure, spotless character which Christ’s true
followers will possess; Ibid.
• which is to actually live His life; Idem., p. 312.
• which is perfect obedience to the law of Jehovah; Ibid.
• which is to be tested and found to be without spot or
wrinkle or any such thing; Thee Great Controversy, p. 490.
• which is, upon examination, to be found prepared for
the kingdom of God; Ibid., p. 428.
• which is to be tested and found to be finttled to share the
inheritance of the saints; Christ’s Object Lessons, p. 314.
To be found with anything else than this, or anything less
than this, or even if it were possible, a part only of this, be it
ever so large a part, can only mean that the King will say of
you to His servants,
Matthhew 22
13
Bind him hand and foot, and cast him into outer darkness.

3
See From Bondage to Freedom (also called Freedom from Sin), Justifitteed by
Faith, Acceptable Confession, Awake to Righteousness, Thee Theree Temples,
and Living Righteously.

16 Facing the Judgment

2. The Teaching of the Sanctuary Service

A MONG the many vital lessons God provided the sanctu-

ary to teach, is the truth that perfection of character is
the requirement of the judgment.
Theere were two main types of services provided for the re-
moval of sin from the people. Thee finrst was the daily, and the
second, the yearly. Thee comprehensive study of these goes far
beyond the scope of this littlle volume which is concerned
with the critical point that the daily was designed to remove
sin from the people and place it in the sanctuary, while the
finnal service served to remove those same sins from the sanc-
tuary and place them on the scapegoat.
Thee only period during which the sins could be taken from
the persons themselves was during the daily ministration.
Once that closed and the service of the great day of atone-
ment began, there was no provision, and therefore no possi-
bility, of any further sin being taken from the individual. Con-
sequently, any sin still remaining in any person once the
yearly service began, had to remain with him forever. Theat is
why the person in this predicament was evicted from the en-
campment and could never return.
Theat which was true in the typical is of equal force in the
antitypical. As Christ ministers the daily service in the sanc-
tuary above, every true believer, while he still lives and while
the judgment of the living has not yet commenced, can and
will send his sins to the sanctuary above. Theis is the only op-
portunity for doing so.
But, when the judgment opens on his name, then every sin
which he knows about yet has failed to have taken from him,
must remain with him forever. Theere is no possible way in
which it can then be removed because the one and only provi-
sion for this will have ended for him. Such an unfortunate
soul must perish for, wherever he goes, his sin, which is an in-

Chapter 2 - The Teaching of the Sanctuary Service 17

separable part of him, must also go. Inasmuch as sin cannot
enter heaven, then neither can he, for he would bring it with
him. Theus, he will have shut himself out of the heavenly
home.
Theere are few things if any, which are more important than
clearly seeing these vital distinctions between the work of the
finrst and finnal services. Theose who understand them will have
no confusion over the question of perfection of character be-
fore the judgment.
Essential to this is a clear comprehension of what sin is. All
too many view sin as being no more than guilt for what has
been done. Theis is a superfincial understanding. Sin is not only
what we do. It is more importantly what we are. What we do
is the fruitage of what we are, so the real problem to be solved
is the lattler, not the former. Unless there is a change from
what we are as sinners, into righteousness, then the character
remains sinful and imperfect.
No truth is more plainly taught in the Scriptures than this.
It has been dealt with quite extensively in our other publica-
tions.4 Theis leaves only the necessity of making brief refer-
ences to it here.
Leviticus 4:1-35 needs to be carefully studied until its truths
are implanted in the mind and experienced in the life. It sets
forth the way in which sin, during and through the daily ritu-
als, was transferred from the person to the sanctuary. In brief,
the procedure was as follows:
1. Thee individual, having become aware of sin in his life
through the convicting ministry of the Holy Spirit,
brought his offeerings to the door of the sanctuary.
2. Theere he confessed the iniquity over the head of the
victim and slew it with his own hand.
4
See: From Bondage to Freedom (also called Freedom from Sin), Acceptable
Confession, Justifitteed by Faith, Thee Destiny of a Movement, and Living
Righteously.

18 Facing the Judgment

 3. Thee priest then took the blood and carried it within the
veil where he sprinkled it on the horns of the altar and
before the inner veil which separated the holy from the
most holy.
By this means the sin was, through the blood, transferred in
type to the sanctuary. But it was not merely the guilt which
was taken in.
The Great Controversy, p. 418:
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 trans-
gressed.
What the blood represented in the typical service, is liter-
ally transferred to the sanctuary in the antitype. Theerefore,
the life of the sinner is removed from him and placed instead
in the sanctuary where it remains until the great day of finnal
atonement.
Reference is not being made to the physical life here, for, if
it was removed, physical death would result. If this were so,
then every person on true confession of sin, would end his
earthly sojourn right there.
Each person has another life distinct from the physical. Theis
finnds residence within the physical body but is distinct from
it. It is either the evil spiritual nature of which Satan is the fa-
ther, as Christ testifined when He told the Pharisees,
John 8
44
You are of your father the devil,
or it is the holy, spiritual nature of which God is the Father. 5
Physically, we are born of earthly parents as everybody
knows, but spiritually we are initially born of Satan and retain
that inheritance until we are born again of the Father in
5
See Thee Theree Temples for a deeper explanation of this theme.

Chapter 2 - The Teaching of the Sanctuary Service 19

Heaven. In the ancient rituals, this entry into a new life was
symbolized, not by the daily services but by the Passover
when Israel was delivered from bondage.
But the departure from Egypt did not give them instant en-
trance into Canaan. Theere was a long journey in between,
during which they had much to learn and much to unlearn.
More great changes had to take place in their lives. Theis is the
work of reformation that follows the revival and is designed
to remove those aspects of life which are retained aft er basic
conversion. Theey are described as being old “ideas and theo-
ries, habits and practices.” Selected Messages, vol. 1, p. 128.
Theese things have been acquired, not from Satan as our fa-
ther, but from him as our teacher. Theey have been so deeply
instilled that they are part of the life fabric, and as such, are
an uncleanness which cannot be taken to heaven. Thee full rev-
elation of these things does not come in a moment. It is the
work of a lifetime to have them revealed and removed.
It is for this that the daily service was instituted. Theus is
provided the means whereby the sinfulness, or life, is re-
moved along with the guilt.
To remove this problem as quickly as it passes from being a
sin of ignorance to a known sin, requires that the suppliant
confess not only what he has done, but also what he is, and
specifincally lays that on the innocent victim, Jesus Christ. By
faith, he knows that the sinfulness and its guilt are removed
from him so that he stands before God as if he had never had
it in the finrst case, so adequate and effeective is this cleansing
work.
Theen from the Saviour, he receives a new life principle in
place of the other, so that the vacuum is finlled with the sweet
graces of the Holy Spirit.
Christ’s Object Lessons, p. 419-420:
The religion of Christ means more than the forgiveness of

20 Facing the Judgment

 sin; it means taking away our sins, and filling the vacuum
with the graces of the Holy Spirit. It means divine illumina-
tion, rejoicing in God. It means a heart emptied of self, and
blessed with the abiding presence of Christ.
When Christ reigns in the soul, there is purity, freedom
from sin. The glory, the fullness, the completeness of the
gospel plan is fulfilled in the life. The acceptance of the
Saviour brings a glow of perfect peace, perfect love, perfect
assurance. The beauty and fragrance of the character of
Christ revealed in the life testifies that God has indeed sent
His Son into the world to be its Saviour.
Note that the removal of guilt does not leave a vacuum, but
the taking away of the life within does. Theis void is to be finlled
with the graces of the Holy Spirit which are the positive at-
tributes of:
Galatians 5
22
...love, joy, peace, longsuffeering, gentleness, goodness, faith,
23
Meekness, temperance.
Theus, through this process, the believer becomes trans-
formed in character and grows into the image of Christ more
and more each day. In turn, he is being prepared to pass the
judgment which determines:
The Great Controversy, p. 428:
...who are prepared for the kingdom of God;
Christ’s Object Lessons, p. 310:
...who are fitteed to share the inheritance of the righteous;
The Great Controversy, p. 490:
...[who are to] be tested, and found without spot or wrin-
kle or any such thing.
Theere is an inseparable connection between the truth that
the sin which is remittled to the sanctuary is much more than
merely the guilt of it, but is the very life of it, and the truth
that the standard for the judgment is perfection of character.
What is more, the teaching of the sanctuary allows for no

Chapter 2 - The Teaching of the Sanctuary Service 21

other standard than this. Thee following facts certify these ver-
ities.
Thee daily services are the only means by which, and during
which, sin is removed from the sinner. Any sin still remaining
when those provisions are no longer available must abide
with and in the sinner for as long as he continues to exist.
Theose who enter heaven must do so in a state of sinless-
ness. Theey cannot bring any sin with them. If the daily re-
moved only the guilt, then no man would ever become finttled
for heaven for no other service is provided by which the evil
of his disposition is removed from him.
It is a false and misleading hope to expect that when Christ
appears, He will remove these defects and evils. Theis is not so.
All He does then is to give immortality to the fleeshly body,
not transform the character. Theis work must all be accom-
plished during these hours of probation. It is for this reason
that the following words were penned by Inspiration:
Testimonies for the Church, vol. 2, p. 355:
We are preparing to meet Him who, escorted by a retinue
of holy angels, is to appear in the clouds of heaven to give
the faithful and the just the finishing touch of immortality.
When He comes He is not to cleanse us of our sins, to re-
move from us the defects in our characters, or to cure us of
the infirmities of our tempers and dispositions. If wrought
for us at all, this work will all be accomplished before that
time.
When the Lord comes, those who are holy will be holy
still. Those who have preserved their bodies and spirits in ho-
liness, in sanctification and honor, will then receive the fin-
ishing touch of immortality.
But those who are unjust, unsanctified, and filthy will re-
main so forever. No work will then be done for them to re-
move their defects and give them holy characters. The Re-
finer does not then sit to pursue His refining process and re-
move their sins and their corruption. This is all to be done in
these hours of probation. It is now that this work is to be ac-

22 Facing the Judgment

 complished for us.
It follows that the standard for passing the judgment is the
same as for entry into heaven. It is not possible to believe the
sanctuary teaching and hold any other view. Thee daily service
is the only one provided during which Christ is able to sepa-
rate sin from the person of the sinner.
Thee work of the daily was followed by the yearly. Read
Leviticus 16 carefully and thoroughly, for therein is revealed
in type, Christ’s ministry in the finnal atonement. Thee service
performed on this day further confinrms the truth that all the
work of perfection of character must be accomplished before
the judgment.
In brief, the ritual was as follows:
At the appointed hour on the tenth day of the seventh
month, the whole congregation gathered around the sanctu-
ary. Thee previous ten days had been spent in deep heart-
searching and confession of sin which could be continued
right up till the hour of the actual service.
Two goats were presented at the door of the tabernacle, one
of which was appointed to be the Lord’s and the other the
scapegoat, the symbol of Satan. On the head of the Lord’s goat
no sin was confessed at this time. It was slain, and its blood
taken into the most holy place where it was sprinkled before
the ark and upon the mercy seat.
Theis blood did not transfer sin into the sanctuary. It was for
the purpose of cleansing sin from the sanctuary. So, it
specifincally states in Leviticus that the atonement or cleansing
was made for both the holy and the most holy places:
Leviticus 16
16
And he shall make an atonement for the holy place [the
most holy place as it is usually called], because of the un-
cleanness of the children of Israel, and because of their
transgressions in all their sins: and so shall he do for the

Chapter 2 - The Teaching of the Sanctuary Service 23

 tabernacle of the congregation [usually called the holy
place], that remains among them in the midst of their un-
cleanness.
Atonement is cleansing. In this case it is cleansing from sin.
Theroughout the services of the year, while probation contin-
ued, there was a steady stream of sin being taken from the
people and deposited in the sanctuary. By this means they
were cleansed or freed from sin, but their cleansing meant the
definlement of the tabernacle.
Before the yearly service could begin, this stream of un-
cleanness had to be stopped. No more confessions could be re-
ceived. Theen the fleow was reversed as the accumulation of in-
iquity was taken out of the temple and placed upon the scape-
goat for finnal disposal. Only then was it considered to have
been fully separated from the people.
Theere were no modifincations or exceptions to this sequence
of events. Thee only way in which sin within the believer could
arrive on the scapegoat and then into uttler and finnal destruc-
tion was for it to be finrstly taken into the sanctuary through
the daily routine, and taken from the sanctuary in the yearly.
No sin could pass directly from the sinner to the scapegoat.
Theis being so, it was essential for each Israelite to ensure that
every sin had been sent on beforehand to judgment.
Theat sanctuary with its apartments, its priesthood, services,
and worshipers, was set in the midst of their encampment to
teach them and us these vital truths. Thee centuries rolling by
have carried us into the great day of finnal atonement. Thee
judgment of the living has not yet commenced and will not do
so until the last test has been endured.
The Great Controversy, p. 490:
Solemn are the scenes connected with the closing work of
the atonement. Momentous are the interests involved
therein. The judgment is now passing in the sanctuary above.
For many years this work has been in progress. Soon—none

24 Facing the Judgment

 know how soon—it will pass to the cases of the living. In the
awful presence of God our lives are to come up in review.
Thee time leading up to the close of our probation, whether
it be at the point of death or at the judgment of the living, is
the only period when provision has been made for the separa-
tion of sin from the individual. When the ending of Christ’s
daily ministration has come, then any known sin still within
must remain therein forever. For any with sin within, there is
no hope of eternal life.
Theese principles have been well expressed by A. T. Jones:
Thee service in the earthly sanctuary shows also that in or-
der for the sanctuary to be cleansed and the course of the
gospel service there to be finnished, it must finrst be finnished in
the people who have a part in the service.
Theat is to say: In the sanctuary itself, transgression could
not be finnished, an end of sins and reconciliation for iniquity
could not be made, and everlasting righteousness could not
be brought in, until all this had been accomplished in each
person who had a part in the service of the sanctuary.
Thee sanctuary itself could not be cleansed until each of the
worshipers had been cleansed. Thee sanctuary itself could not
be cleansed so long as, by the confessions of the people and
the intercessions of the priests, there was pouring into the
sanctuary a stream of iniquities, transgressions, and sins.
Thee cleansing of the sanctuary, as to the sanctuary itself,
was the taking out of and away from the sanctuary all the
transgressions of the people which, by the service of the
priests, had been taken into the sanctuary during the service
of the year. And this stream must be stopped at its fountain
in the hearts and lives of the worshipers, before the sanctu-
ary itself could possibly be cleansed.
Theerefore the very finrst work in the cleansing of the sanctu-
ary was the cleansing of the people. Theat which was prelimi-
nary and essential to the cleansing of the sanctuary itself, to
the finnishing of transgression and bringing in everlasting
righteousness, there, was the finnishing of transgression, and

Chapter 2 - The Teaching of the Sanctuary Service 25

 the making an end of sins, and making reconciliation for in-
iquity, and bringing in everlasting righteousness in the heart
and life of each one of the people themselves.
When the stream that fleowed into the sanctuary was thus
stopped at its source, then, and then alone, could the sanctu-
ary itself be cleansed from the sins and transgressions which,
from the people, by the intercession of the priests, had fleowed
into the sanctuary.
And all that “was a fingure for the time then present”—a
“fingure of the true.” Theerefore by this we are plainly taught
that the service of our great High Priest in the cleansing of
the true sanctuary must be preceded by the cleansing of each
one of the believers, the cleansing of each one who has a part
in that service of the true High Priest in the true sanctuary.
It is plain that transgression must be finnished, an end of
sins and reconciliation for all iniquity must be made, and ev-
erlasting righteousness must be brought in, in the heart’s ex-
perience of every believer in Jesus, before the cleansing of
the true sanctuary can be accomplished.
And this is the very object of the true priesthood in the
true sanctuary. Thee sacrifinces, the priesthood, and the min-
istry in the sanctuary which was but a fingure for the time
then present, could not really take away sin, could not make
the comers thereunto perfect. Whereas the sacrifince, the
priesthood, and the ministry of Christ in the true sanctuary
does take away sins forever, does make the comers thereunto
perfect, does perfect “forever them that are sanctifined.” 6

Theus, through the teachings of His word and the plain sym-
bolism of the sanctuary lesson book, God has made clear what
the standard for the judgment is. It is the Lord who has made
it clear what the standard is. Theis is necessary to silence the
objections which are apt to rise.
A common one is that if we are to come to the judgment
with a perfect character within ourselves, then this is certain
to foster self-righteousness. It portrays a picture, it is charged,
6
A. T. Jones, Thee Consecrated Way to Christian Perfection, Chapter 15 “Thee
Cleansing of the Sanctuary,” p. 115-117.

26 Facing the Judgment

of the Pharisee who comes with head held high, proudly satis-
fined of what he has achieved and what he is. He is seen look-
ing upon himself as being so perfect that he can readily pass
the requirements of the law. Theose who view the perfection of
character in this light, reject it on these grounds.
Thee argument sounds logical, but is it truthful? It cannot be,
for God would never institute a truth which would produce
such a result. Theerefore, this is an imagined, not a real out-
come of such teaching.
Let it be emphasized again that it is God who has so plainly
and finrmly stated that perfection of character must be pos-
sessed by the people themselves before they will pass the
searching scrutiny of the judgment. It is each person who is to
be examined, not someone else on his behalf or in his place.
Accordingly, if it is the Lord of Heaven who has set this re-
quirement, let no argument be raised against it, for to do so is
to jeopardize the hope of eternal life. If God says it is so, then
it is so.
Not one of God’s children will be struttling into the judg-
ment. All will come devoid of self-sufficciency. Theey will know
that their perfection is not their own achievement, for they
are Christ’s workmanship. He is the One who will have
brought them to the place where they are finttled to pass the
judgment.
Why is it so important that this standard be emphasized if
it is Christ’s work to achieve it in the individual? Thee answer
is that Christ cannot achieve it in anyone who does not
clearly understand this and with faith and intelligence cooper-
ates with Christ in its accomplishment.
Theose who contend for the teaching that no perfection of
character is either possible or required in the judgment, point
to the futile effeort of the advent people to reach this standard.
It is true that it has been a failure and the standard has not

Chapter 2 - The Teaching of the Sanctuary Service 27

been achieved. If it had, then the judgment would have ar-
rived, and the long struggle would be ended.
But the failure of the believers to reach perfection does not
mean that the standard is to be lowered. It means only that
the way they have tried to reach it has been wrong. Theey have
been trying to do the right thing in the wrong way. Literally,
the advent people have been seeking eternal life through the
keeping of the law, whereas the eternal life is the gift of the
one and only life-giver, God. Thee law is for the purpose of pre-
serving the gift once it has been received.
For the way in which perfection is to be attlained, we again
recommend our other publications already mentioned.
Consideration has now been given to the teaching of the
sanctuary service. Theerein, it is most emphatically taught that
perfection of character is essential for passing the judgment.
Today, there is still available the only provision by which
sin can ever be removed from the individual and placed in the
sanctuary. When that is no longer available, then the judg-
ment will begin. Any sin, either in the form of guilt or nature
still in the person then, must remain with him forever. Theere
is no means by which it can ever again be removed from him.
To stand on the other side of the judgment with sin, is to be
deprived of eternal life.

28 Facing the Judgment

3. An Examination of an Erroneous Teaching

V ERY prevalent today is the teaching that inward perfec-

tion of character is not possible. Christ alone has this,
His perfection being so immaculate that it is far beyond the
reach of any human being clad in sinful fleesh. Accordingly, it
is taught, God, knowing this, accepts Christ’s character in the
place of the believer’s imperfection so that, in fact, the indi-
vidual is not judged, but Christ is judged in his place.
Theis is a fatal misconception, for Christ will do no such
thing. Remember, as emphasized on the finrst page, the point
being discussed here is the state in which the believer must be
in himself when he faces the judgment. It is not discussing the
records of the past for which the Saviour does substitute His
perfect righteousness.
Every false doctrine is built on the failure to clearly distin-
guish between one work and another, and then to make one
work the whole. A clear distinction must be maintained be-
tween the perfect character which each must have and the
imperfect record of the past. Christ will not stand in our place
in regard to the former, but He does in respect to the lattler.
In the preparation of this study, full awareness of this dis-
tinction was maintained. But, it is not a study of both aspects
of the work of Christ. It is a concentration on the problem of
determining the state of being in which the successful candi-
date for eternal life must be found in the judgment.
To aid in a clearer understanding of the truth, an analysis
will now be made of one presentation of the false teaching
that Christ stands in the place of the believer in the judgment,
offeering His perfect character in place of the imperfect state of
the suppliant.
The Op n Door—The Call to Ent r
In Revelation, chapter three, verse 8, the Lord says to us,

Chapter 3 - An Examination of an Erroneous Teaching 29

 “Behold, I have set before you an open door.” And that door,
as we’ve understood, and rightly so, is the door to the most 1
holy place of the heavenly sanctuary. Theat door was opened
in 1844. Now what does the Lord mean when He says to us:
“Behold, I have set before you an open door”? Isn’t that an
invitation to enter? To enter what? It is an invitation to enter
this experience, friends, an eternal release from sin.
Now why don’t we enter? Why haven’t we as a people en-
tered into that experience? Many haven’t entered into that
experience, I suppose, because we have this view of perfec-
2
tion: “When we are fully perfect, then we can come to the
judgment of the living and get the seal of the living God.”
How many years will it take for us to be ready? Didn’t Jesus
say in 1844 with His hand lift ed to heaven, that there should
be time (or delay) no longer? But there has been a delay of
one hundred and sixteen years because we have been trying
to work out our own righteousness, to develop a righteous-
ness that would pass the judgment. And how many more
years do you think we want to work out that righteousness?
Hasn’t Jesus a perfect righteousness? Doesn’t He give the
wedding garment as a free gift ? Aren’t we complete in Him?
Does it take long years to get that righteousness, friends? Thee
true acceptance of the Lord Jesus gives us the righteousness
of Christ.
And thus, He says to us: “Behold, I have set before you an
open door.” “Theere should be delay no longer.” And in the 3
confindence of the righteousness of the Lord Jesus which we
receive as we accept Him as our personal Saviour, in the con-
findence of that righteousness, friends, we are bidden and we
are invited to come up around that sanctuary to plead before
the judgment bar of God for the seal of the living God—for
the free gift .
Theere is nothing to prevent this church from coming and
laying hold of the eternal victory over sin. Theis work can be
cut short in righteousness. In Hebrews, the tenth chapter, the
invitation of the Holy Spirit is given: “Having therefore,
brethren, boldness to enter into the holiest.” Theat means hav-
ing freedom, having liberty, having confindence, having fear-
lessness. In other words we can have the fearlessness, that

30 Facing the Judgment

 through the provision that Jesus has made for us we can have
the boldness to come to the judgment by faith pleading and
agonizing before that judgment shall sit and take away from
our lives the dominion of sin forevermore, and give us an
eternal victory over sin; that while the angels are holding the
four winds of strife, we might be sealed with the seal of the
living God; that we might receive from the most holy place
the lattler rain. We all have in Christ the perfect freedom and
privilege to come by faith to the judgment along with God’s
people at this time and claim an eternal victory over sin. Thee
door is open. Thee Holy Spirit invites us to come. Some look
upon themselves and say, “Well, how can I come to the judg-
ment? I don’t have a perfect character to pass the judgment.”
Oh what blindness! Are we told to open the book and look
thereon ourselves? We are told in Revelation that no man can
open the book and look thereon.
“Having therefore, brethren, boldness to enter into the holi-
est by the blood of Jesus.” Theere in the most holy place is a
lamb, as it had been slain. We come in the confindence of His
blood which justifines us from all sin. “By a new and living
way, which He has consecrated for us, through the veil, that
is to say, His fleesh.” Hebrews 10:19, 20. Jesus took our nature.
He developed a perfect character. He is the forerunner who
has entered into the most holy place. He stands in the pres-
ence of God for us. Thee name of Bro. Jones is called in the
judgment. Bro. Jones has accepted Christ as his very own 4
Saviour, he is hiding his life in Him. Theus Jesus virtually
stands in the judgment and says, “I am Bro. Jones.” And to
the law which virtually says, “I want a perfect character,” Je-
sus stands there and says, “Here is the perfect character.” And
thus we can come to the judgment through the new and liv-
ing way which He has consecrated.7

In examining the main points and arguments in this state-

ment, no aspersions whatsoever are leveled at the author. We
are not concerned with his motives or character but only with
the teaching. Thee former we have no right to examine. It is

7
Robert D. Brinsmead, Perfection Therough the Sanctuary Service, p. 25-27,
as given at College Place, Washington, 1960. See also Appendix.

Chapter 3 - An Examination of an Erroneous Teaching 31

God’s work alone to judge character, but it is ours to deter-
mine whether a teaching is truth or error, and why.
Thee numbers in the margin are not original. Theey have been
placed there by us to indicate which point is being discussed.
1. Thee argument opens with the statement that Jesus is
inviting us to enter through the open door into the
most holy place of the heavenly sanctuary.
Theis is true, and it is also the truth that Christ’s invitation is
to enter into a personal experience. Theus the presentation is
launched from a platform of truth. What must now be
watched is what the writer declares the experience to be. Is it
the one to be obtained, or is it another? Is it offeering too
much, too littlle, or something else altogether?
2. It is next asserted that the advent people have not en-
tered into this wonderful blessing because they have
had an erroneous view of what they must be before
they can enter in.
Theat mistaken view, it is claimed, is that character perfec-
tion must be achieved before the believer can enter into the
most holy place of the heavenly sanctuary and receive the
benefints of the finnal atonement. Theis blessing, the writer
teaches, is the finnal victory over all sin. Theerefore, it is argued,
the time has come to cease from attlempting to develop a
righteousness acceptable to the law, and boldly enter in here
and now, to receive the promised benefints of full and complete
justifincation.
Theus it is denied that perfection is the required standard for
the judgment. Instead, each is to come just as he is with no
further waiting. Jesus stands ready to impute His righteous-
ness to cover all the imperfection of the believer and thus as-
sure him of immediate and total release from all his sin.
“Theere is nothing,” it is urged, “to prevent this church from
coming and laying hold of the eternal victory over sin.” Thee

32 Facing the Judgment

victory referred to is the one to be gained through the min-
istry of the finnal atonement.
Let these propositions now be examined in the light of the
Scriptures and the sanctuary. It is plainly understood that
when reference is made to entering into the most holy place,
it is really referring to the entry into the judgment of the liv-
ing. Theis entering in, is not to be confused with the special
work of purifincation which is ministered from the most holy
place prior to the commencement of the judgment of the liv-
ing.
Thee failure to make this distinction arises from the fact that
few realize there is a diffeerence between the day of atonement
and the service on that day. Thee day was from even to even
and occupied a full twenty-four hours. Thee actual service of
the day occupied only a part of it. On the day of atonement
right up till the service began, a full daily ministry was avail-
able, so that, wherever necessary, a person could still bring his
sins on that day until the finnal atonement actually began. Theat
this was so is made clear in the Scriptures:
Numbers 29
7
And you shall have on the tenth day of this seventh month
a holy convocation; and you shall affelict your souls: you shall
not do any work therein:
8
But you shall offeer a burnt offeering unto the Lord for a
sweet savor; one young bullock, one ram, and seven lambs of
the first year; they shall be unto you without blemish:
9
And their meat offeering shall be of flour mingled with oil,
three tenth deals to a bullock, and two tenth deals to one
ram,
10
A several tenth deal for one lamb, throughout the seven
lambs:
11
One kid of the goats for a sin offeering; beside the sin offeer-
ing of atonement, and the continual burnt offeering, and the
meat offeering of it, and their drink offeerings.
Theese verses prove that on the great day of atonement, a

Chapter 3 - An Examination of an Erroneous Teaching 33

full daily service was maintained. Theere was the complete
provision of burnt, meat (meal), and sin offeerings, apart from
the sin offeering of the finnal atonement.
In the antitype, this arrangement is reproduced. On October
22, 1844, the great day of atonement began, and it has been
proceeding ever since. On that day, Christ entered the most
holy place and began His ministry there. But the finnal atone-
ment did not begin on that day except for those who had pre-
viously died. A full daily ministration is still being offeered to
the living and will continue to be until the finnal atonement
commences for each one in turn. For the living, that is still fu-
ture. For the dead, it opens at the point of death.
In 1844 and ever since, God’s people have been called upon
to enter into the most holy place by faith. Theey do this by fol-
lowing their High Priest in His ministration there, by under-
standing His work and by responding to the greatly expanded
light which comes from the ministry in this apartment. Theis
was designed to do a great work in them, a transformation
which would occupy a period of time. When that work was
completed, they would be ready to enter into the second
phase of the most holy place ministry—the judgment.
Thee distinction between these two works needs to be
clearly kept in mind. Thee finrst is a work within the people
themselves by which they will be brought to a state of readi-
ness for translation, and the second is the judgment which de-
termines that this condition has been achieved. Thee ideas set
forth in the quotation under study call for the bypassing of
the finrst as unnecessary. Theere, the ideas are erroneous.
Thee history of the 1844 period testifines to the truth of these
distinctions. Prior to the opening of Christ’s ministry in the
inner apartment, the people of God had been engaged in the
most intensive preparation for the coming of Christ. Theey had
abandoned every known sin, had made a complete consecra-
tion and a full sacrifince, and they expected to be translated to

34 Facing the Judgment

heaven. But they were not because they did not understand
the full implications of the work to be accomplished before
they could be ready.
Early Writings, p. 239:
A spirit of solemn and earnest prayer was everywhere felt
by the saints. A holy solemnity was resting upon them. An-
gels were watching with the deepest interest the effeect of the
message, and were elevating those who received it, and
drawing them from earthly things to obtain large supplies
from salvation’s fountain. God’s people were then accepted
of Him. Jesus looked upon them with pleasure, for His image
was reflected in them. They had made a full sacrifice, an en-
tire consecration, and expected to be changed to immortal-
ity.
But they were destined again to be sadly disappointed.
The time to which they looked, expecting deliverance,
passed; they were still upon the earth, and the effeects of the
curse never seemed more visible. They had placed their affeec-
tions on heaven, and in sweet anticipation had tasted im-
mortal deliverance; but their hopes were not realized.
A tremendous work of sanctifincation had been done within
those believers, and they confindently expected to be trans-
lated, but there was a reason why this was not done for them.
The Great Controversy, p. 424-425:
But the people were not yet ready to meet their Lord.
There was still a work of preparation to be accomplished for
them. Light was to be given, directing their minds to the
temple of God in heaven; and as they should by faith follow
their High Priest in His ministration there, new duties would
be revealed. Another message of warning and instruction
was to be given to the church.
Thee people living before October 22, 1844, had received
none of the light to be ministered from the most holy place.
Theey had received the light from the finrst apartment, and it
had wrought a wonderful work in their lives, but not suffic-
cient had been accomplished to fint them for translation. Theey

Chapter 3 - An Examination of an Erroneous Teaching 35

had to pass on to the additional light from the next apartment
so that they could have the further finttling up which would
prepare them for a place in the kingdom. When that prepara-
tion was complete, then they could enter into the judgment
and be declared fint for translation.
Thee advent people were not mistaken when they under -
stood that perfection of character is the standard by which
they are to be judged. Theat this standard has not been
achieved is the fault of the people who failed to understand
and apply the correct way to achieve it.
3. Theere is considerable convincing logic in the argument.
When it is believed that character perfection is not the re-
quirement of the judgment, then it is logical to conclude that
the people can enter into it at any time. Consequently a
strong point is made of this. Having declared that it is a mis-
take to spend long hard years attlempting to achieve perfec-
tion when it is unnecessary, the writer then urges his hearers
to come directly and immediately to Christ to receive the ben-
efints of the finnal atonement.
Today, the same author believes even more emphatically
that it is impossible for any person to have perfection of char-
acter within; that this is a condition reserved for Jesus Christ
who credits His abundant righteousness to the believer’s ac-
count. However, something of the consistency displayed in
1960 has disappeared, for there is no longer any urging to en-
ter in immediately to receive the bountiful blessing.
Theat the doctrine is fallacious is proved by the witness of
time. Theere were thousands of people who completely sub-
scribed to the theory when it was preached eighteen years
ago. Theey gathered in assemblies around the world and fol-
lowed the preacher’s instructions to enter in. But they did not
receive the blessing they sought because they could not. It
was entirely necessary for the special work of purifincation to

36 Facing the Judgment

be undertaken finrst, for, without this, no man can be prepared
for the judgment.
4. An illustration is provided so that there can be no mis-
taking the writer’s thought.
Brother Jones is the subject of this story. He presents him-
self to the judgment with an imperfect character which can-
not pass the scrutiny of the law. But he is not dismayed by
this, for he expects that Christ will answer to his name, and
thus the law will judge Christ on his behalf. In this way he be-
lieves he will pass the judgment.
Theere is some truth in this. Everyone will come with a sin-
ful record. Christ will substitute His perfect righteousness for
this imperfect past. But, a sinful record is not a sinful charac-
ter. Thee argument that the story of Brother Jones is intended
to support is that Christ will substitute His perfect character
in place of the suppliant’s imperfect character.
Theis Christ will not do. Furthermore, it is a disparagement
of His power and ministry to suggest such a doctrine.
Christ has a covenant with the Father which was made be-
fore the foundations of the earth were laid. In this contract,
Christ has agreed to take sinful men and fashion them into
beings fint for the inspection of God who will not permit into
heaven any who are with spot or wrinkle or any such thing.
Christ has the power to do this, and He will do it. In the
judgment He will have no cause to be ashamed of His work-
manship. He will not need to ask God not to inspect Brother
Jones. Rather He will be able to say that Brother Jones is His
workmanship, a man who, through the saving power of Jesus,
has been prepared for just such an inspection. He will then
confindently submit Brother Jones to the most searching scru-
tiny knowing that His workmanship is well able to pass such
investigation. Not one person whom Christ has prepared for
the judgment will fail to pass.

Chapter 3 - An Examination of an Erroneous Teaching 37

 But to suggest that Christ has to ask God not to examine
His workmanship because it is defective, is to disparage the
Saviour’s wonderful power, the marvelous and entirely ade-
quate ministry of our great High Priest. Let none be guilty of
such insult to their Divine Majesties.
Thoughts from the Mount of Blessing, p. 76:
God has made provision that we may become like unto
Him, and He will accomplish this for all who do not inter-
pose a perverse will and thus frustrate His grace.
Theis provision leaves Brother Jones with no excuse. He is
represented as coming to the judgment without the wedding
garment on and when asked by the King why this is so, he
cannot reply.
Thee Scriptures make it plain that each person is to be
judged, not someone else in his place.
Romans 2
5
But afteer your hardness and impenitent heart treasure up
unto yourself wrath against the day of wrath and revelation
of the righteous judgment of God;
6
Who will render to every man according to his deeds.
2 Corinthians 5
10
For we must all appear before the judgment seat of Christ;
that every one may receive the things done in his body, ac-
cording to what he has done, whether it be good or bad.
Christ’s Object Lessons, p. 312:
Righteousness is right doing, and it is by their deeds that
all will be judged. Our characters are revealed by what we
do. The works show whether the faith is genuine.
The Great Controversy, p. 490:
Though all nations are to pass in judgment before God, yet
He will examine the case of each individual with as close and
searching scrutiny as if there were not another being upon
the earth. Every one must be tested, and found without spot
or wrinkle or any such thing.

38 Facing the Judgment

 In respect to character, there is only one question which
will be asked in the judgment. It will NOT be any of these:
• Is he a member of the Remnant Church?
• Has he believed all the doctrines?
• Is his life hidden in Christ?
• Is he sorry for his sins?
• Is he agonizing for the blottling out of sins?
It will only be this:
Gospel Workers, p. 315:
The only question asked in the judgment will be, “Have
they been obedient to my commandments?”
Inasmuch as what we do, rightly evaluated, is the revelation
of what we are, then this question is the same as asking,
“Does he have a perfect character?”

Theat is the question by which eternal life will be deter-

mined.

Chapter 3 - An Examination of an Erroneous Teaching 39

4. Joshua and the Angel

T HE truth that perfection is the standard for the judgment

is attlested to by plain statements, the teaching of the
sanctuary rituals, and in parables. Thee examination of these
evidences has not been dealt with exhaustively, but sufficcient
evidences have been presented to initiate the student into his
own confinrming study of this vital question.
Thee evidence with which this study began was found in the
parable of the marriage in Ma hew 22. But this is not the only
one dealing with the marriage. Theere is the Old Testament
parable of Joshua and the Angel recorded in Zechariah 3:1-10.
When the two parables are considered, it appears that they
directly contradict each other. Thee marriage parable afficrms
that the believer must be in the wedding garment when he
comes into judgment, but the other represents him as appear-
ing in finlthy garments which symbolize a defective character.
When a strong advocate of the doctrine of character imper-
fection being satisfactory in the judgment, was asked to ex-
plain this seeming contradiction, he was unable to do so. He
pointed to Joshua and the Angel and declared that this con-
finrmed that the believer does come with a defective character,
but how to explain Ma hew 22 was, by his own admission,
more than he could do.
But there are no actual contradictions in the Bible. Theey do
not exist. Theere will appear to be such only because the stu-
dent has not yet come to understand the full depth of spiritual
truth. Patient, confindent waiting on the Lord will bring this all
into perfect harmony.
Actually, there is no mystery between the witnesses pro-
vided in Ma hew 22 and Zechariah 3. It is only a mattler of
seeing what the Scriptures really say and of keeping the mes-
sages therein, related to the other truths in the Scriptures.

Chapter 4 - Joshua and the Angel 41

 Anyone, though, who clings to the idea that the believer
comes to the judgment with a defective character, will have
no hope of reconciling the two. But, believing that the candi-
date for eternal life comes in a perfect character, is the basis
for understanding the harmony between these two revelations
of truth.
Thee parable of Joshua and the Angel is a further lesson in
regard to the sanctuary service. It is not the finrst lesson.
Theerefore, it is to be understood in the light of the sanctuary
rather than the sanctuary being understood in the light of the
parable. Of course, as it throws more light on the sanctuary, it
will give greater clarity to it, but it is not the place to start.
Here is the main part of the parable.
Zechariah 3
1
And he showed me Joshua the high priest standing before
the angel of the Lord, and Satan standing at his right hand
to resist him.
2
And the Lord said unto Satan, The Lord rebuke you, O Sa-
tan; even the Lord that has chosen Jerusalem rebuke you: is
not this a brand plucked out of the fire?
3
Now Joshua was clothed with filthy garments, and stood
before the angel.
4
And he answered and spake unto those that stood before
him, saying, Take away the filthy garments from him. And
unto him he said, Behold, I have caused your iniquity to pass
from you, and I will clothe you with change of raiment.
5
And I said, Let them set a fair mitre upon his head. So they
set a fair mitre upon his head, and clothed him with gar-
ments. And the angel of the Lord stood by.
Theere are three principal characters, Joshua, Satan, and the
Lord. Each is represented as playing a role demonstrating the
nature of his position and work. Joshua stands clad in finlthy
garments, the symbol of a defective character, while Satan
presses his accusations upon him thus seeking to discourage
him from securing the cleansing he needs. Thee Lord rebukes

42 Facing the Judgment

the accuser and calls for the change of raiment from finlthy to
clean.
Thee message which the parable is intended to teach more
than any other is the character of Satan as the accuser of the
brethren, and the marvelous capacity of the Saviour to silence
these charges.

Applied to the Daily Service

Thee parable has an application to both the daily and the
yearly services. It is necessary to understand the daily appli-
cation before it is possible to comprehend the peculiar force of
its message in the finnal atonement. In Testimonies for the
Church, volume 5, a clear explanation is given of the way the
parable relates to the daily experience. Theis statement clearly
delineates the roles played by the suppliant, Satan, and the
Lord in the daily service, as revealed in the parable of Joshua
and the Angel.
Testimonies for the Church, vol. 5, p. 470:
As Satan accused Joshua and his people, so in all ages he
accuses those who are seeking the mercy and favor of God.
Theis sentence assures that the lesson is not to be limited to
the last days, but is applicable in every age. All men who have
come to Christ have experienced it, for it is not confinned to
those who shall pass alive through the judgment of the living.
The controversy is repeated over every soul that is rescued
from the power of evil and whose name is registered in the
Lamb’s book of life. Never is one received from the family of
Satan into the family of God without exciting the deter-
mined resistance of the wicked one.
Satan’s principal weapon for diverting God’s people from
His saving ministry is to discourage them with the thought
that their sins are too great to be forgiven. He points to their
finlthy garments, their defective characters, and argues that the
pure and spotless God can never forgive such iniquity. It is

Chapter 4 - Joshua and the Angel 43

true that the garments are sin-stained, and in this condition
the suppliant stands before the Lord.
Testimonies for the Church, vol. 5, p. 471:
But Jesus our Advocate presents an effeectual plea in behalf
of all who by repentance and faith have committeed the keep-
ing of their souls to Him. He pleads their cause and van-
quishes their accuser by the mighty arguments of Calvary.
His perfect obedience to God’s law, even unto the death of
the cross, has given Him all power in heaven and in earth,
and He claims of His Father mercy and reconciliation for
guilty man.
To the accuser of His people He declares: “The Lord rebuke
you, O Satan. These are the purchase of my blood, brands
plucked from the burning.” Those who rely upon Him in faith
receive the comforting assurance: “Behold, I have caused
your iniquity to pass from you, and I will clothe you with
change of raiment.” All that have put on the robe of Christ’s
righteousness will stand before Him as chosen and faithful
and true. Satan has no power to pluck them out of the hand
of Christ. Not one soul that in penitence and faith has
claimed His protection will Christ permit to pass under the
enemy’s power.
Theose who understand Christ’s work in the daily will rec-
ognize this transaction. Thee sinner comes to the door of the
tabernacle bearing his sinful life within him. Theis is the iniq-
uity symbolized by the finlthy garments. In strong faith, he
confesses this problem and gives the old sinfulness to Jesus,
the High Priest. Thee Saviour then takes the finlthy garments
from him and gives him, in exchange, His own spotless char-
acter.
In this work, the finlthy garments, the defective character,
are taken from him. Theerefore, they are no longer with him or
on him. It is impossible to take them away from him and yet
at the same time leave them there. Theey are removed to the
sanctuary until the day of finnal atonement.

44 Facing the Judgment

Applied to the Yearly Service
Theat service provides for the further removal of the sins
from the people by taking them out of the sanctuary and plac-
ing them on the scapegoat, Satan. Theis is the last thing he de-
sires to see happen. Theerefore, he labors incessantly to fore-
stall such a fate.
To be successful, he must initially prevent the sin from
reaching the sanctuary during the daily service, or, if he has
failed there, he must prevent it from being taken out of the
sanctuary onto himself in the yearly service. He has to divert
it back to the individual. Theus, should he fail in round one, he
still has round two. If he fails both of them, then he is doomed
to receive the sins and be forced to bear them into the finnal
destroying finres.
It is because Satan still has a role to play in the judgment
scene, that the parable of Joshua and the Angel has an appli-
cation to this event.
Testimonies for the Church, vol. 5, p. 472:
Zechariah’s vision of Joshua and the Angel applies with
peculiar force to the experience of God’s people in the clos-
ing up of the great day of atonement.
Once again in that day, Satan will point to their finlthy gar-
ments, the defective characters, and once more, Christ will
take away those finlthy garments and will clothe them with the
garments of spotless righteousness. Thee language used to de-
scribe this finnal work is the same as that used to describe the
earlier ministry. But there are diffeerences, as can be readily
seen if the nature of the work in the sanctuary is kept clearly
in mind.
When the archenemy levels his accusing finnger at their
finlthy garments, he must point to them where they are at the
time. While the people still have them, it is to their persons
that he will direct his charges, but when those garments have
been removed to the sanctuary, then he must level his accusa-
Chapter 4 - Joshua and the Angel 45
tions there. In the daily, he points to their finlthy garments. He
also does this in the judgment, but it is to two diffeerent places
that he is pointing in each case.
However, while the places to which he levels his charges
are diffeerent, the technique he employs to achieve his purpose
is the same. It is so, because the steps which the people of God
must take are the same in both cases.
For the people to receive the ministration of the daily, they
have to:
• Understand the problem which confronts them; that is,
they must know that they are clad in finlthy garments
and need a change of raiment;
• Be conversant with the mighty ministry of Christ, His
position, and work in the sanctuary above;
• Fully believe that Christ is able to satisfy their need;
• Come to Him and commit the whole of the work to
Him.
Only then can He remove their finlthy garments and give
them change of raiment. Satan understands this procedure
and sees in it the opportunity to thwart these purposes. Rec-
ognizing the key factor of the people’s knowing, believing,
coming, and committling, he works with desperate determina-
tion to prevent them from doing so. With those souls over
whom he is successful, he has no further concern, for he
knows that as surely as their sins have never reached the
sanctuary, so surely will they never reach him.
Thee same procedures of faith necessary to secure the bless-
ing of the finrst apartment are needed to obtain the benefints of
the finnal atonement. Theis affeords Satan the opportunity to
contest the issue then, with the same methods he used in con-
testing the daily issue.
No one can receive the benefints of the finnal atonement un-
less he understands his need. Theis is enormous. Between him
46 Facing the Judgment
and eternal life stands the satisfactory disposal of his accumu-
lated sins in the sanctuary. Unless finnal atonement is made for
them and they are thereby transferred to the scapegoat, they
will be returned to him again. If they are, they will once again
become an inseparable part of him, thus preventing him from
ever entering heaven. Consequently, his need cannot be more
critical.
What makes the problem more difficcult is the fact that he is
helpless to remove them himself. He cannot ascend into
heaven and do it. So, he has to depend upon another to do it
for him. Theere is only One who can and that is Christ.
Such dependence is not easy under the circumstances
which will then be prevailing. It will require a faith which has
to endure the greatest possible pressure. Satan is no more
anxious to have these sins than are the righteous. Theerefore,
while they are puttling forth the utmost spiritual struggle to
ensure that they do not receive them back, Satan is exerting
all his power to certify that they do. Theis is the issue of the
contest in the yearly.
Let it be emphasized that Satan will not be the least con-
cerned about any person who, at this time, still has known,
unconfessed sin in him. He knows that such a person, having
failed to avail himself of the provisions of the daily when it
was available, has nowhere to turn to have those sins re-
moved once probation has closed. Theose sins cannot pass di-
rectly from the sinner to Satan, and, when probation has
closed, they cannot come to him via the sanctuary, for such
transfers will no longer be taking place.
Theis is why the doctrine of imperfection of character being
the requirement of the judgment is such a deadly heresy. No
one’s experience will reach any higher than his faith. If a per-
son is taught to believe that he will come to the judgment
possessed of an imperfect character, then this is how he will
come, with his sins still being an integral part of him. His soul

Chapter 4 - Joshua and the Angel 47

will then be tortured with the awful realization that he has a
load of sin on his hands with nowhere to send it. He will then
know that he is eternally lost as the result of accepting a mis-
leading doctrine.
On the other hand, those who have sent their sins to the
sanctuary will receive the full concentration of Satan’s con-
cerned attlention. He well knows that, unless he can break
their faith in Christ’s finnal atonement ministry, he will lose
the battlle entirely. Thee key to his success and, in fact, the only
means whereby he can succeed, is to break their faith.
To achieve this, he must persuade them that their case is
hopeless; that the witness of circumstances provided in the
awful accumulation of their wretched iniquity, denies that
there is any hope that the pure and spotless Redeemer will
handle such impurity. He will press his case with great deter-
mination and skill, knowing that for him, this is the finnal op-
portunity. It will be lose all or gain all.
He mounts his assault by pointing to their finlthy garments.
But, in so doing, he must and will point to where those gar-
ments will be at that time—in the sanctuary in heaven. Theey
will no longer be on the people themselves. Theerefore, Satan is
not making any issue over the condition in which the people
themselves will be at that time. Theey will be clad in the wed-
ding garment, which is the fintness to pass the judgment, and
he knows this. He realizes that there is no value in arguing
over this fact.
But he and they know that the lives they have lived have
been far from righteous, so he points to them, not as they will
be at that time, but as they were prior to the opening of the
judgment. Note how, in the inspired prophecy of his behavior,
he is quoted as pointing to the sinfulness of the past while
making no mention of the perfection of the present.
Testimonies for the Church, vol. 5, p. 473-474:
The tempter stands by to accuse them, as he stood by to
48 Facing the Judgment
 resist Joshua. He points to their filthy garments, their defec-
tive characters. He presents their weakness and folly, their
sins of ingratitude, their unlikeness to Christ, which has dis-
honored their Redeemer. He endeavors to afferight the soul
with the thought that their case is hopeless, that the stain of
their defilement will never be washed away. He hopes to so
destroy their faith that they will yield to his temptations,
turn from their allegiance to God, and receive the mark of
the beast.
Satan urges before God his accusations against them,
declaring that they have by their sins forfeited the divine
protection, and claiming the right to destroy them as trans-
gressors. He pronounces them just as deserving as himself of
exclusion from the favor of God. “Are these,” he says, “the
people who are to take my place in heaven and the place of
the angels who united with me? While they profess to obey
the law of God, have they kept its precepts? Have they not
been lovers of self more than of God? Have they not placed
their own interests above His service? Have they not loved
the things of the world? Look at the sins which have marked
their lives. Behold their selfishness, their malice, their hatred
toward one another.”
Satan does not say any of this in the present tense. He does
not claim,
“While they profess to obey the law of God, are they keep-
ing its precepts? Are they not lovers of self more than of God?
Are they not placing their own interests above His service?
Do they not love the things of this world? Look at the sins
marking their lives. Behold their selfinshness, their malice,
their hatred toward one another.”

Theis is not the way he talks, for he knows that at this time
they stand in the wedding garment of a perfect character and
none of these charges are true. He does not waste time on this
when he is concerned with what they were. It is to that, that
he points, all of which has been sent on beforehand to judg-
ment.

Chapter 4 - Joshua and the Angel 49

 Testimonies for the Church, vol. 5, p. 474:
But while the followers of Christ have sinned, they have
not given themselves to the control of evil. They have put
away their sins, and have sought the Lord in humility and
contrition, and the divine Advocate pleads in their behalf.
Once more, the command is given to take away the finlthy
garments and clothe them in the garments of Christ’s right-
eousness. In response, the defective characters, the sinfulness,
the iniquity, are removed from them forever. But, and this is
the critical point, the sinfulness is removed from its place in
the sanctuary, not from their persons.
Thee removal of sin began with taking it from their persons
and placing it in the sanctuary, but this did not complete the
task. Thee next step is to remove it from the sanctuary and
place it on the scapegoat. Theis is still taking the sin away from
them for, by this action, it is taken much further away. Thee
finnal work of taking the sin away from them is to commit it
and Satan to the all-consuming finres. Theen, the work of re-
moving sin will at last be complete.
Theere seems to be a limited understanding of this work, for
many appear to believe that only when the sin is removed
from them personally is it taken away from them. Theey fail to
recognize that when the sin is taken away from the sanctuary,
it is still being taken away from them.
Theere is no contradiction between the marriage parable and
the one in Zechariah 3. Thee former pictures how the people of
God will be in themselves in the judgment day, while the lattler
simply relates how they will be in the records of the sanctuary.
When the record is cleansed, their position in the sanctuary
will then be clothed in perfect righteousness as they stand be-
fore God as if they had never sinned. Satan will have lost both
rounds of the battlle.
1. In the daily he will have failed to prevent the finlthy gar-
ments from being taken from God’s people into the

50 Facing the Judgment

 sanctuary, and
2. In the yearly he will likewise have failed to prevent the
same unclean rags from being taken still further away
from them by being removed from the temple of God
in heaven.
Thee worst will have happened for Satan when the sins are
placed upon him, and he is forced to bear them away into the
wilderness of destruction.

Chapter 4 - Joshua and the Angel 51

5. Pleading for Purity of Heart

S OME people point to the following statement as proof

that at this time the people are concerned with sin being
taken from them personally:
Testimonies for the Church, vol. 5, p. 475:
As the people of God affelict their souls before Him, plead-
ing for purity of heart, the command is given, “Take away the
filthy garments” from them, and the encouraging words are
spoken, “Behold, I have caused your iniquity to pass from
you, and I will clothe you with change of raiment.”
It is argued that they are asking for the transfer of sin from
themselves to the sanctuary; that the great blessing they are
seeking in the judgment is the purifincation of their own souls.
Otherwise, why should they be pleading for purity of heart?
Thee plea for purity of heart is an essential prerequisite for
receiving the blessing of the day of atonement. Only those
who have sent every sin on beforehand to judgment, will be
found worthy to receive the blottling out of their sins from the
sanctuary above. Knowing this, each child of God in that day
will be searching his heart as never before, to certify to him-
self that there is nothing remaining which needs to be
cleansed away.
Thee time does not come when each will know that the last
sin has been revealed and cleansed away so that he can con-
findently say,
“Now I am completely cleansed and am therefore ready for
the judgment.”

God does not work this way. Progressively, sin is revealed.

As one problem is dealt with, the way is cleared for the next.
But when a particular sin is overcome, the individual does not
know if it is the last one or not. He feels as if it is, for, at that
moment, he is not conscious of any further depths to be

Chapter 5 - Pleading for Purity of Heart 53

reached.
As the progressive work advances, he comes to understand
that even though the present cleansing is complete as far as
he has seen the difficculty, there will certainly be more yet to
be uncovered and removed.
So, in the great day of judgment, having become familiar
with this pattlern, he will have no way of knowing if the last
thing has been revealed and removed. Fearing that there are
yet unseen depths of iniquity, the plea for purity of heart will
be a very earnest one. Thee believer knows that without it, he
can never face the judgment’s searching scrutiny and be de-
clared fint for eternal life.

54 Facing the Judgment

6. In Conclusion

T HE judgmental investigation of the life of every person

upon the earth is coming. Theere is not a soul who can
avoid passing through that screening. With impartial exacti-
tude it will measure the worth of each individual, calculating
the opportunities gained or lost for obtaining the fintness of
character for a place in eternity.
Today, millions pass along ignorant of, and unconcerned
about, this appointment with destiny. Others know it is com-
ing but have been persuaded that they do not need to obtain
perfection of character, for Another who has absolute perfec-
tion, will stand in their place.
Fortunate indeed are those who know it is coming and who
know that the requirement is perfection of character. More
fortunate still are those, who, knowing this, have the living
faith to believe that the Lord will take in hand this perfecting
work, to bring them forth “without spot, or wrinkle, or any
such thing.”
Theere is no one living today who is yet prepared for the
judgment of the living. It will require all the light still to be
revealed under the ministry of the four angels of Revelation 14
and 18, to penetrate to the bottlom of the sin problem in the
lives of the last generation.
It will not be until the full depth of sin has been revealed,
confessed, and forsaken, that a people will be ready to pass
the judgment of the living. Christ still has a great work to do
from the most holy place, but He has the power to do it, and
He will accomplish it fully and completely before the judg-
ment of the living begins.
On the other hand, every child of God who has put away
each sin the Lord has revealed to him, according to the princi-
ples of acceptable confession, is ready for the judgment of the

Chapter 6 - In Conclusion 55
dead. Theis means that anyone who passes to his rest today,
still with unrevealed sin in his life, will not fail to pass the
judgment because of that. God does not make us responsible
for the unknown sins. Theese are covered by His righteousness,
and will keep no one out of the kingdom.
Theus, in one sense, there is a diffeerence between those who
face the judgment of the living and those who face the judg-
ment of the dead. Yet in another sense there is none. Thee dif-
ference lies only in degree, not in quality. Both classes must
have put away every known sin. Both must therefore have
perfected characters as far as the light has been revealed to
them.
With those who face the judgment of the dead, the work is
incomplete because some sins of ignorance remain, but for
those who face the judgment of the living, the revelation must
be complete, leaving them in the full sense of the word, “with-
out spot, or wrinkle, or any such thing.”
Theere is, therefore, a great work to be done by those who
are determined to inherit eternal life. Before the day of atone-
ment began in ancient Israel, ten days were spent in deep
heart-searching, during which each, aided by the Holy Spirit,
closely examined his life to discover every sin which needed
to be forsaken before the great day of atonement arrived.
Likewise, in this great antitypical hour of God’s judgment,
each one is called upon to closely examine his heart and life
to see what is standing between him and full perfection of
character. Theis is a grave work which no one can do for an-
other.
Let these solemn facts stir all to actively undertake this crit-
ical assignment so that the great and terrible day of the Lord
will not catch any unawares.
The Great Controversy, p. 489-491:
We are now living in the great day of atonement. In the

56 Facing the Judgment

 typical service, while the high priest was making the atone-
ment for Israel, all were required to affelict their souls by re-
pentance of sin and humiliation before the Lord, lest they be
cut offe from among the people.
In like manner, all who would have their names retained in
the book of life, should now, in the few remaining days of
their probation, affelict their souls before God by sorrow for
sin and true repentance. There must be deep, faithful search-
ing of heart. The light, frivolous spirit indulged by so many
professed Christians must be put away. There is earnest war-
fare before all who would subdue the evil tendencies that
strive for the mastery.
The work of preparation is an individual work. We are not
saved in groups. The purity and devotion of one will not offe-
set the want of these qualities in another. Though all nations
are to pass in judgment before God, yet He will examine the
case of each individual with as close and searching scrutiny
as if there were not another being upon the earth. Every one
must be tested, and found without spot or wrinkle or any
such thing.
Solemn are the scenes connected with the closing work of
the atonement. Momentous are the interests involved
therein. The judgment is now passing in the sanctuary above.
For many years this work has been in progress. Soon—none
know how soon—it will pass to the cases of the living. In the
awful presence of God our lives are to come up in review. At
this time above all others it behooves every soul to heed the
Saviour’s admonition,
Mark 13
33
Watch and pray: for you know not when the time is.
Revelation 3
3
If therefore you shall not watch, I will come on you as a
thief, and you shall not know what hour I will come upon
you.
When the work of the investigative judgment closes, the
destiny of all will have been decided for life or death. Proba-
tion is ended a short time before the appearing of the Lord in
the clouds of heaven. Christ in the Revelation, looking for-
ward to that time, declares:

Chapter 6 - In Conclusion 57
 Revelation 22
11
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.
12
And, behold, I come quickly; and my reward is with me,
to give every man according as his work shall be.

58 Facing the Judgment

Appendix: Further Notes

H ERE are some further notes to throw into plain focus

the erroneous teaching that it is impossible for us to
come perfected before the judgment. Compare these state-
ments with the Law and the Testimony:
We live in the hour of God’s judgment. Thee law demands of
us a perfect character, as perfect as God is perfect. Theere are
sincere souls who trust in Christ to justify them, but imagine
that they must either develop the ultimate in character per-
fection before the judgment or be lost…. Let it be thoroughly
understood that God does not expect His people to attlain to
the ultimate in sinless perfection before they come by faith to
the judgment.8

Thee finnal cleansing follows the judgment. Let this fact be

finrmly established in the mind. It will crush any ideas anyone
may have about gettling absolute perfection in himself before
the judgment. Thee finnal atonement is not made for the be-
liever until he is judged. It is affliiction of soul and uttler self-
abasement that will merit as the mercy of the Judge. We must
plead before the judgment bar of God for this finnal cleansing. 9

Theis should be duly noted for God’s people have no perfec-

tion in themselves to offeer at the judgment. Thee judgment
does not determine who has reached the finnality (ultimate,
absolute, acme, full maturity) of perfection. Thee judgment de-
termines who shall reach ultimate and absolute perfection. 10

An idea prevalent is that when God’s people have reached

perfection of character through a process of sanctifincation,
they are then ready for the judgment, which judgment, it is
thought, will merely recognize their perfect characters and
seal them for eternity. But this concept of the judgment is the
evidence of the most fatal blindness in our understanding of

8
R. D. Brinsmead, Tidings of Great Joy, p. 15-16.
9
Idem, p. 22.
10
R. D. Brinsmead, Australian Division Commi ee Report Reviewed, p. 12.

Appendix: Further Notes 59

 righteousness by faith. As the reader has seen chapter aft er
chapter of this book point out the serious errors being nour-
ished in the church of God, he is asked to consider that this
false concept of the work of Jesus in the most holy place is
the root of the error; the other discrepancies are merely the
branches.11
Although God’s people have put away all sin, they do not
stand perfect in the judgment.12

Without finnal atonement of the most holy place it would be

impossible to attlain to the finnality of moral perfection. 13

Compare the finrst finve statements with the statements from

the Bible, the Spirit of Prophecy, the Sanctuary, and the men
of 1888, already given in the study and the last one with this:
SDA Bible Commentary, vol. 7, p. 903:
Paul atteained to the fully moral stature of a man in Christ
Jesus. By what a process was his soul developed! His life was
a continual scene of hardship, conflict, toil.

11
R. D. Brinsmead, Weighed in the Balances, p. 45.
12
Idem, p. 47.
13
R. D. & J. B. Brinsmead, Open Reply to the General Conference Commi ee,
May 20, 1961, p. 12.

60 Facing the Judgment