Further Thought: Read Ellen G. White, “Without a Wedding Gar-

ment,” pp. 307–319, in Christ’s Object Lessons; “Desolation of the

Earth,” pp. 653–661; “The Controversy Ended,” pp. 662–673, in The

Great Controversy.

“In the day of final judgment, every lost soul will understand the

nature of his own rejection of truth. The cross will be presented, and

its real bearing will be seen by every mind that has been blinded by

transgression. Before the vision of Calvary with its mysterious Victim,

sinners will stand condemned. Every lying excuse will be swept away.

Human apostasy will appear in its heinous character. Men will see

what their choice has been. Every question of truth and error in the

long-standing controversy will then have been made plain. In the judg-

ment of the universe, God will stand clear of blame for the existence

or continuance of evil. It will be demonstrated that the divine decrees

are not accessory to sin. There was no defect in God’s government, no

cause for disaffection. When the thoughts of all hearts shall be revealed,

both the loyal and the rebellious will unite in declaring, ‘Just and true

are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord,

and glorify Thy name? . . . for Thy judgments are made manifest.’ Rev.

15:3, 4.”—Ellen G. White, The Desire of Ages, p. 58.

Discussion Questions:

Ê “If you cling to self, refusing to yield your will to God, you are

choosing death. To sin, wherever found, God is a consuming fire.

If you choose sin, and refuse to separate from it, the presence of

God, which consumes sin, must consume you.”—Ellen G. White,

Thoughts From the Mount of Blessing, p. 62. How does this quote

help us understand the nature of the executive judgment?

Ë Dwell on the idea (presented at the end of Tuesday’s study)

that not one of the lost will face final judgment until after the

redeemed have been part of the judging process. Again, what does

this teach us about the openness and transparency of God? For a

universe in which love reigns, why is this transparency so impor-

tant?

Ì How will the participation of the saints in the millennial judg-

ment comfort them in regard to their loved ones who will be lost?

The Second Death

God is leading human history toward its end-time climax. At the

end of the millennium all the wicked dead are raised from their graves

to receive their final punitive sentences (Rev. 20:5, 11–15). Then,

when the whole judging process is completed and nothing else can be

added to it, the wicked will acknowledge God’s justice. “With all the

facts of the great controversy in view, the whole universe, both loyal

and rebellious, with one accord declare: ‘Just and true are Thy ways,

Thou King of saints.’ ” And Satan himself “bows down and confesses

the justice of his sentence.”—Ellen G. White, The Great Controversy,

pp. 670, 671.

Read Malachi 4:1; Revelation 20:14, 15; and Revelation 21:8. How

effective are the “lake of fire” and the “second death”?

The final destruction of Satan and his angels and all the wicked will

cleanse the universe from sin and its consequences. And yet, even the

final destruction of the wicked is an act of God’s love, not only for the

saints but also for the wicked themselves. They would rather die than

live in the presence of God who is a “consuming fire” for sin (Heb.

12:29).

“They [the lost] would long to flee from that holy place. They would

welcome destruction, that they might be hidden from the face of Him

who died to redeem them. The destiny of the wicked is fixed by their

own choice. Their exclusion from heaven is voluntary with themselves,

and just and merciful on the part of God.”—Ellen G. White, The Great

Controversy, p. 543.

Thus, the final annihilation of sin and sinners—in contrast to the

unbiblical theory of their everlasting sufferings in hell—provides a just

and proportional punishment for whatever evil people had committed.

It also confirms that sin had a beginning and will have an end. Then

the whole universe will return to its original perfection, before sin, evil,

and disobedience arose mysteriously and without any justification.

Praise the Lord that He, as our “righteous Judge” (2 Tim. 4:8, NKJV),

will make the fair decision of granting immortality to the righteous and

eternal destruction to the wicked.

What would be wrong with the idea that God saves everyone in

the end? Why is that such a bad idea?

The Executive Judgment

During the Middle Ages there was a strong tendency to portray God

as a severe, punitive Judge. Today the tendency is to describe Him as

a loving, permissive Father who never punishes His children. Yet, love

without justice will turn into chaos and lawlessness, and justice without

love will become oppression and subjugation. God’s judging process

is a perfect blend of justice and mercy, both of which derive from His

unconditional love.

The executive judgment is God’s final and irreversible punitive

intervention in human history. Limited punitive judgments occurred,

for example, in the casting out of Satan and his rebellious angels from

heaven (Rev. 12:7–12), the driving out of Adam and Eve from the

Garden of Eden (Genesis 3), the great Flood (Genesis 6–8), the destruc-

tion of Sodom and Gomorrah (Genesis 19, Jude 7), the death of the

firstborn in Egypt (Exodus 11, Exodus 12), and the deaths of Ananias

and Sapphira (Acts 5:1–11). So, it is no surprise that there also will be

an executive judgment of the wicked at the end of human history.

Read 2 Peter 2:4–6 and 2 Peter 3:10–13. How do these texts help us

understand the nature of the final executive judgment? How do

they imply the idea of the completion of judgment as opposed to its

going on forever, which would be a perversion of justice and not an

expression of it?

“God’s goodness and long forbearance, His patience and mercy exer-

cised to His subjects, will not hinder Him from punishing the sinner

who refused to be obedient to His requirements. It is not for a man—a

criminal against God’s holy law, pardoned only through the great sac-

rifice He made in giving His Son to die for the guilty because His law

was changeless—to dictate to God.”—Ellen G. White, Manuscript

Releases, vol. 12, p. 208.

All that God could have done to save humanity from being eternally

lost He did, even at a great cost to Himself. Those who are lost ulti-

mately made choices that led them to this unfortunate end. The idea

that God’s judgment on the lost, even the annihilation of the lost (as

opposed to eternal torment), goes against the character of a loving God

is simply wrong. It’s God’s love, and God’s love alone, that demands

justice, as well.

What does the Cross itself teach us about what God was willing

to do in order to save everyone who would be saved?

The Millennial Judgment

The Bible tells us that at the Second Coming (1) both the living saints

and the resurrected saints will “meet the Lord in the air” (1 Thess. 4:16,

17); (2) all the saints will be taken to heaven to abide in the heavenly

“ ‘dwelling places’ ” that He Himself has prepared for them (John 14:1–3,

NRSV); and (3) only at the end of the millennium will the New Jerusalem

come down to this earth and become the everlasting home of the saints (Rev.

21:1–3, 9–11). So, during the millennium, while this earth remains desolate,

the saints will reign with Christ in heaven (Jer. 4:23, Rev. 20:4).

Read 1 Corinthians 6:2, 3 and Revelation 20:4–6, 11–13. Why should

the saints participate in the millennial judgment?

The whole judgment process is intended (1) to vindicate God’s char-

acter against the accusations of Satan that God is unfair in the way He

treats His creatures; (2) to confirm the impartiality of the rewards of

the righteous; (3) to demonstrate the justice of the punishments of the

wicked; and (4) to dissipate all doubts that could lead toward another

rebellion in the universe. In the pre-Advent investigative judgment of

the righteous, only the heavenly hosts are involved (Dan. 7:9, 10). But

during the millennial judgment of the wicked and the fallen angels, the

saints themselves also will participate (1 Cor. 6:3, Jude 6, Rev. 20:4–6).

The pre-Advent investigative judgment began in 1844 when “ ‘thrones

were put in place. . . . The court was seated, and the books were opened’ ”

(Dan. 7:9, 10, NKJV). The millennial judgment, however, will start after

the saints are taken to heaven and sit on thrones, and the judgment is com-

mitted to them. Then, once more, the heavenly books are opened, and the

dead are “judged according to their works, by the things which were writ-

ten in the books” (Rev. 20:4, 12, NKJV). This process provides an oppor-

tunity for the saints to evaluate the heavenly records and to see God’s fair

treatment in all cases. He not only rewards all human beings according to

what they deserve based on their own decisions but also explains to them

why He does so.

What does it teach us about the character of God that before any

of the sleeping lost are resurrected to face the second death, the

saved will be involved in the judging process, and no one will be

punished until we, too, see the justice and fairness of God? Bring

your answer to class on Sabbath.

The Pre-Advent Judgment

The concept of judgment before the return of Christ, or what we call

a “pre-Advent” judgment, is found in many places in Scripture.

Read Daniel 7:9–14; Matthew 22:1–14; Revelation 11:1, 18, 19; and

Revelation 14:6, 7. How do these passages shed light on the notion

of a pre-Advent investigative judgment in the heavenly courtroom?

What is the significance of such a judgment?

The concept of a pre-Advent investigative judgment of God’s people

is grounded in three basic biblical teachings.

One is the notion that all the dead—righteous or unrighteous—

remain unconscious in their graves until the final resurrections (John

5:25–29).

The second is the existence of a universal judgment of all human

beings (2 Cor. 5:10, Rev. 20:11–13).

The third is the fact that the first resurrection will be the blessed

reward for the righteous, and the second resurrection will be eternal

death for the wicked (John 5:28, 29; Rev. 20:4–6, 12–15).

What this means is that if all human beings will be judged, they

should be judged prior to their respective resurrections, because at

those resurrections they will receive their final rewards.

The book of Daniel helps us to understand both the time and the

nature of that pre-Advent judgment. At the end of the 2,300 symbolic

days—in 1844—the heavenly sanctuary would be cleansed (Dan. 8:14,

compare with Heb. 9:23) and the pre-Advent investigative judgment

would begin (Dan. 7:9–14), two different ways of expressing the same

event. And the judgment is “ ‘in favor of the saints of the Most High’ ”

(Dan. 7:22, NKJV). That is, it’s good news for God’s people.

In Matthew 22:1–14, Jesus spoke of an investigation of the wedding

guests before the wedding feast actually started.

And in the book of Revelation, the pre-Advent investigative judg-

ment is referred to in the task of measuring “ ‘those who worship’ ”

in the temple of God (Rev. 11:1, NKJV) and in the announcement that

“ ‘the hour of His judgment has come’ ” (Rev. 14:6, 7, NKJV; compare

with Rev. 14:14–16).

How should our knowledge of a judgment in heaven impact how

we live here on earth?

The Final Judgment

For many, the idea of judgment means condemnation. And though

that’s part of the process, we mustn’t forget that the idea of judgment

has a positive side, in that judgment also involves the vindication

of the righteous. Actually, the book of Daniel refers to an end-time

judgment “ ‘in favor of the saints of the Most High’ ” (Dan. 7:22,

NKJV). God’s judgment includes both—a principle found in this

Old Testament text: “ ‘Then hear in heaven, and act, and judge Your

servants, condemning the wicked, bringing his way on his head, and

justifying the righteous by giving him according to his righteous-

ness’ ” (1 Kings 8:32, NKJV).

Read Matthew 25:31–46 and John 5:21–29. How did Christ point to the

concepts of both condemnation and vindication in the final judgment?

Some claim that the expressions “ ‘is not judged’ ” (John 3:18, NASB)

and “ ‘will not be judged’ ” (John 5:24, NIV) mean that those who are in

Christ are not judged at all. But these expressions imply that believers are

not condemned in the judgment. Hence the texts should be understood

as saying “ ‘is not condemned’ ” (John 3:18, NIV) and “ ‘shall not come

into condemnation’ ” (John 5:24).

In short, our destiny is determined in our present life. Those in Christ

have their vindication at the judgment already assured, and those who

are not in Christ remain under condemnation. Describing the judgment

(Matt. 25:31–46), Christ mentioned the presence not only of the goats

(wicked) but also of the sheep (righteous). And the apostle Paul stated

explicitly, “For all of us must appear before the judgment seat of Christ,

so that each may receive recompense for what has been done in the

body, whether good or evil” (2 Cor. 5:10, NRSV).

While reflecting on the judgment, we should keep in mind that we

are saved by grace (Isa. 55:1, Eph. 2:8–10), justified by faith (Gen.

15:6, Rom. 5:1), and judged by works (Eccles. 12:14, Matt. 25:31–46,

Rev. 20:11–13). The basis of the judgment process is God’s moral law

as summarized in the Ten Commandments (Eccles. 12:13, 14; James

1:25; James 2:8–17). Our works are the external evidences of the

genuine­ness of our saving experience and, consequently, the elements

to be appraised during judgment.

Remember: there is no arbitrary decree from God electing some to

be saved and others to be lost. Each one is morally responsible for his

or her own destiny.

In the end, the judgment is not the time when God decides to accept

or reject us, but the time when God finalizes our choice as to whether

or not we have accepted Him—a choice made manifest by our works.

Read for This Week’s Study: Matt. 25:31–46; Dan. 7:9–14;

1 Cor. 6:2, 3; 2 Pet. 2:4–6; Mal. 4:1; Rev. 21:8.

Memory Text: “For we must all appear before the judgment seat of

Christ, so that each of us may receive what is due us for the things done

while in the body, whether good or bad” (2 Corinthians 5:10, NIV).

If Scripture is clear about one thing, it is the reality of judgment.

God will judge the world. The texts, both in the Old Testament and

the New, are numerous and without ambiguity. The justice so lack-

ing here and now will one day come.

The Bible says that God has “ ‘perfect knowledge’ ” (Job 37:16,

NIV) and “knows everything” (1 John 3:20, NIV), including our most

secret intentions (Eccles. 12:14, Jer. 17:10). We can hide from every-

one and everything else, but nothing is hidden from God.

What this reality implies is that He does not need a judgment for

Himself to know the life of each individual. God’s judgments are,

indeed, a divine accommodation, carried on for the sake of His crea-

tures, both in heaven and on earth. This process is of a cosmic-historical

nature because Lucifer began his rebellion in heaven and then spread it

to this world (Rev. 12:7–9).

During this week we will consider the end-time judgment process

with its three main phases: the pre-Advent judgment, the millennial

judgment, and the executive judgment. The whole process ends with

the vindication of the righteous and the second death of the wicked.

Further Thought: Read Ellen G. White, “Mind Cure,” pp. 241–259,

in The Ministry of Healing; “True and False Theories Contrasted,” pp.

7–16, in The Sanctified Life.

“The great controversy is nearing its end. Every report of calamity

by sea or land is a testimony to the fact that the end of all things is at

hand. Wars and rumors of wars declare it. Is there a Christian whose

pulse does not beat with quickened action as he anticipates the great

events opening before us? The Lord is coming. We hear the footsteps of

an approaching God.”—Ellen G. White, Maranatha, p. 220.

“Live the life of faith day by day. Do not become anxious and dis-

tressed about the time of trouble, and thus have a time of trouble before-

hand. Do not keep thinking, ‘I am afraid I shall not stand in the great

testing day.’ You are to live for the present, for this day only. Tomorrow

is not yours. Today you are to maintain the victory over self. Today you

are to live a life of prayer. Today you are to fight the good fight of faith.

Today you are to believe that God blesses you. And as you gain the vic-

tory over darkness and unbelief, you will meet the requirements of the

Master, and will become a blessing to those around you.”—Ellen G.

White, “The Light of the World,” Signs of the Times, October 20, 1887.

“The Lord is soon to come, and we must be prepared to meet Him in

peace. Let us be determined to do all in our power to impart light to those

around us. We are not to be sad, but cheerful, and we are to keep the Lord

Jesus ever before us. . . . We must be ready and waiting for His appearing.

Oh, how glorious it will be to see Him, and be welcomed as His redeemed

ones! Long have we waited, but our faith is not to become weak. If we can

but see the King in His beauty, we shall be forever and forever blessed. I

feel as if I must cry aloud, ‘Homeward bound.’ We are nearing the time

when Christ will come with power and great glory, to take His ransomed

ones to their eternal home.”—Ellen G. White, Heaven, pp. 165, 166.

Discussion Questions:

Ê How can the notion of the person—body, soul, and spirit as an

indivisible whole—help us better understand the all-­encompassing

scope of religion and the importance of our personal lifestyle?

Ë All true revivals and reformations are theocentric (centered in

God) and never anthropocentric (centered in human behavior).

How does the parable of the Pharisee and the tax collector (see

Luke 18:9–14) illustrate this principle?

Ì In class, discuss your answer to Thursday’s final question. How

can you know if you are ready, and can you have assurance with-

out being presumptuous?

Ready for His Appearing

We live in a frenetic world with too many artificial needs and eye-

catching distractions. If we are not careful, these can take all our time

and pervert our priorities. This is not just another by-product of our glo-

balized cyber world; Christians in every age, to one degree or another,

have to be on guard against Satan’s attempts to distract them from what

really matters in this life.

Who, if not careful, is not in danger of looking away from the Lord

and dwelling on worldly, carnal things, things that, in the end, cannot

ultimately satisfy us, and that, in the end, can lead to our spiritual ruin?

Read 2 Peter 3:14 and 1 John 3:1–3. What difference do you see

between preparing ourselves for the Second Coming and being

ready for that glorious event?

Often the notion of an ongoing preparation for the Second Coming

becomes an excuse for procrastination. This notion can easily lead one

to relax under the evil servant’s assumption, “ ‘ “My master is delaying

his coming” ’ ” (Matt. 24:48, NKJV).

Read Psalm 95:7, 8; Hebrews 3:7, 8, 15; and Hebrews 4:7. What are

these verses saying to us about being ready right now?

From the biblical perspective, the time of salvation is always “today”

and never tomorrow (see Ps. 95:7, 8; Heb. 3:7, 8, 15; Heb. 4:7). And

further: unless a major conversion experience takes place, we will

continue to be what we are right now. Time itself does not convert the

unconverted. If anything, unless one is continually growing in grace,

and pressing on ahead in faith, the tendency would be to fall away, to

become hardened, skeptical, cynical, even disbelieving.

From this perspective we can say that every single day of our life is our

life in miniature. So, by God’s grace, we should plan for the future but

should live each day ready for the return of Jesus—especially because,

given the contingencies of this life, today could be our last day.

How can you, today, be ready for the return of Jesus were He to

return today? Discuss your answer in class on Sabbath.

The Guidance of the Spirit

The Holy Spirit is God’s powerful Agent who pours out the love of

God into our hearts (Rom. 5:5), leads us into a true saving experience

(John 16:7–11), guides us into all the truth (John 16:13), and empow-

ers us to fulfill the gospel mission (Acts 1:8). Because it is the Holy

Spirit who counteracts the degenerating work of Satan, it is no surprise

that Satan tries by all means to distort our understanding of the nature

and work of the Holy Spirit. While some deny His personality, others

emphasize the gifts of the Spirit over His transforming power.

Read Acts 8:4–24. Simon the sorcerer of Samaria wanted to receive

the gifts of the Holy Spirit without being regenerated by the Spirit.

How is this very same attitude still being manifested in our day?

The children of God are those who are being guided by the Holy

Spirit (Rom. 8:14) into all the truth of God’s Word (John 16:13,

John 17:17). Jesus warned in clear terms, “ ‘Not everyone who says

to me, “Lord, Lord,” will enter the kingdom of heaven, but only the

one who does the will of my Father who is in heaven. Many will say

to me on that day, “Lord, Lord, did we not prophesy in your name

and in your name drive out demons and in your name perform many

miracles?” Then I will tell them plainly, “I never knew you. Away

from me, you evildoers!” ’ ” (Matt. 7:21–23, NIV). This means that

the Holy Spirit never guides anyone away from God’s Word—which

He Himself inspired—but rather always leads us into conformity to

that Word.

The same Holy Spirit that guides us into all the truth also empow-

ers us in leading others into that wonderful truth (Matt. 28:18–20,

Acts 1:8). While fulfilling our sacred mission, we have His special

assistance. So, morning by morning, we must kneel before the Lord

and renew our vows of consecration to Him. If we do this, He will

grant us the presence of His Spirit, with His reviving, sanctifying

power.

We must, however, be open to His leading by making conscious

choices, every day, to do what we know is right and avoid what we

know is wrong. That is, only by seeking, in our God-given strength, to

live as we should will we be open to receiving that power of the Holy

Spirit in our lives, which God promises us.

Why is it so important, morning after morning, to pray ourselves

into an openness to the Holy Spirit’s leading in our lives?