The Investigative Judgment

Daniel Class, Fall 2006

By Eugene Prewitt

Brief Idea: The Investigative Judgment doctrine derives soundly from scripture.

The Bible refers, in a number of passages, to a judgment. These passages do not all speak of the same event. The question raised by many scholars (in fulfillment of Daniel 12:10) is whether any of these amount to unambiguous evidence for the doctrine of the Investigative Judgment.

Here are some simple observations.

1. After the rise and fall of Babylon, Persia, Greece and Rome; after the rise of proto-European tribes, then the papacy with its blasphemy and persecution, we find a judgment opened in heaven that utilizes “the books.”

I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Dan 7:9-10.

After this judgment we find the papacy being destroyed by fire at the same time that its dominion comes to an end. The other nations, by way of contrast, continued to exist as non-superpower nations after their fall from world greatness. (Behold Iraq, Iran, and Greece in existence even today.)

Then we see again, in heaven, a transaction between the Father and the Son. The Son receives the kingdom of the whole earth which kingdom shall never be destroyed.

In point of time, this judgment looks like the one pointed out by Adventists. It is late in earth’s history, yet ends before the final climatic scenes.

2.  While probation still continues and before the gospel has been preached to every nation and people, an announcement about the arrival of the time of the judgment is made.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Re 14:6-7

This is followed by other warnings related to the mark of the beast and papal corruptions. God’s commandment-keeping people are pictured as faithfully enduring persecution. Then comes the Second Coming of Jesus under the symbol of two ripe-related harvests—first of the righteous, then of the wicked for destruction.

In point of time, the announcement “the hour of His judgment is come” is united with the final campaign to evangelize the world and precedes the most climatic events that, themselves, precede the Second Coming of Jesus.

3.  While probation lasts, and after some period of serious persecution of God’s people, the blood of the saints cries out for vengeance. The lives of the martyrs are represented as being “under the altar” in heaven. When they cry for vengeance they are told that they must rest a little longer until another wave of persecution should bring another wave of martyrs.

But, in the meantime, they are given white robes.

And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Re 6:10-11

Their cry for vengeance is followed by the signs in the sun, moon, and stars, and then by the personal appearance of Jesus Christ.

In point of time, the giving of the white robes to the faithful martyrs follows the persecutions of the dark ages and precedes both the persecution of the last age and the second coming.

Common and Uncommon Elements

These three passages share two common elements. They each picture a judgment (or vindication) following papal activity and preceding the earth’s final events.

They each indicate that the judgment is an other-worldly event. In Daniel 7 it occurs before angels in heaven. In Revelation 6 the souls refer to those that dwell “on the earth.” In Revelation 14 the announcement presupposes that the beginning of the judgment is not readily apparent to those on earth.

Beyond this, each offers their own clues to how this judgment ties in with the broader picture of scripture. Daniel 7 ties the judgment to the idea of the heavenly books. The student of scripture finds, after a study of these books, that names can be “written,” names removed. Ex 32:32-34; De 29:20; Re 22:19; Lu 10:20.

Jesus connects the blotting out of names with a scene very similar to the judgment scene in Daniel 7. And more than this, He connects that judgment scene with the granting of white robes. This statement of Jesus, in this respect, reminds us of Revelation 6.

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5 

And this passage from the 5^th church age, directing the church of that time to the future, reminds us of the name of the last church. Laodicea means “a people judged.”

Another passage that speaks of “blotting out” something from the books used in the judgment is found in Peter’s post-Pentecostal sermon. There the blotting out, in point of time, is future and coincides with an end-time pouring out of the Spirit’s power. This power, used to lighten the world with Christ’s glory, must precede the close of human probation. And it immediately precedes the sending of Jesus back to earth.

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Acts 3:19-20.

This is the second passage that has connected the Judgment with a set time. The other was Revelation 14:7. This brings us to the question of the Adventist Great Disappointment. Many detractors from the doctrine of the Investigative Judgment suggest that its creation was part of an Adventist state of denial at the non-appearing of Christ in 1844.

Prophecies of the Great Disappointment

But Habakkuk 1-2, Hebrews 10, Malachi 3, and Revelation 10 all refer, prophetically, to that time of trial and misunderstanding. According to these four passages, the fulfillment of prophecy would appear to tarry, but it would not tarry, but men were still to keep waiting for Christ’s return. They would be seeking to see Him in the clouds, but He would rather come to His Temple.

They would need patience to inherit His Coming kingdom, but would be tempted to throw away their confidence. They would preach His Coming with great enthusiasm, but then would cease. Finally, they would be bidden to take up the work again. It would be like they loved the sweetness of their message until they understood it thoroughly, then it would be a bitter disappointment.

Each of these four passages throws additional light on the topic of the judgment in the heavens. There are also a number of parables that illustrate the truth. Solomon concludes his words of wisdom with a reference to that event.

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ec 12:13-14.

Paul preached that there was a day for this judgment. He connected it with the future justifying of those that were currently obeying the commandments.

. . . As many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. . . .) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Ro 2:12-16

 

Who will be blotted out of the book? Those that “sin” against the Lord. Ex 32:34. But doesn’t that include us all? Yes, human cases would be hopeless if the overcomers were not offered a “white robe”, a blotting out of their sins, prior to the final decision of their cases. This gift of a white robe is the future “shall be justified” of the current “doers of the Law.”

In both of these passages, Ec 12 and Romans 2, the judgment is made a motive for commandment keeping. This is also the case in the Three Angel’s messages. We glorify God by keeping the Law that is a transcript of His character. Compare Ecclesiastes 12 and Revelation 14. They differ primarily in that Solomon places the judgment future while Earth’s last warning places the judgment at present.

 

Fear God, and give glory to him; for the hour of his judgment is come: . . . here are they that keep the commandments of God, Re 14:7, 12

Fear God, and keep his commandments: . . . For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ec 12:13-14.

 

The Cleansing of the Sanctuary

We have observed already that, from the books of heaven, names may be removed and sins may be blotted out. Both of these processes cleanse the heavenly books in the heavenly sanctuary from the record of sin. As each case is decided, either a white robe is given or a name (and its record) are removed from the book of life.

In the antitypical Day of Atonement there was one more step in processing the sin problem after the cleansing of the sanctuary. There is one that has tempted and prodded, cajoled and trapped, bringing men into his ranks of sin slaves. He is, in this way, guilty for all the sins he has caused men to commit. He is not guilty in their stead. Only the innocent Jesus could bear their sins as a Substitute. But this wicked one is guilty in his own stead for his part in their falls. In the symbols this Azazel is blamed for the sins he has caused and led into the wilderness.

If we call Azazel a “scapegoat” we must clarify that Azazel is never an underling blamed to take heat off from a superior. A more backwards description of the relation of sin to Satan could hardly be imagined. Satan is the ultimately guilty one rather than the unfortunate last-stop for the passing of the “buck.”

If we ask, “How is this blaming of Satan related to the Judgment in heaven?” we need only note the observers of the judgment.

A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Dan 7:9-10.
He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5 

 

Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: Lu 12:8 

 

The prominent place given to the angels, one-hundred million strong, reveals that the judgment scene is for them. God knows those that are His. The investigative judgment is for the angels. They are the ones that have an interest in the blame that belongs to their once-honored Lucifer. The relation of the angels to the judgment was woven into the sanctuary. Not only were two angels sculpted there in a position of reverence and interest in the Law and mercy, but the entire fabric of the inner curtains was woven with cherubim. Ex 26:31; 36:35.

The Relation of the Investigative Judgment to the Great White Throne Judgment

There is a judgment in the book of Revelation that seems, in some ways, similar to the one in Daniel 7. It is, however, different in a few other details: timing, location, and purpose.

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. Re 20:11-15

When does this judgment happen? Very apparently it is finished after the 1000 years mentioned in the verses just before this. We can tell this by the statement “this is the second death.” It is also apparent by the fact that the lake of fire happens after the 1000 years as God breathes down fire on the armies that surround the HolyCity. (See Re 20:1-10). Also, notice in this judgment that there is no intercession by Jesus. And who are the witnesses of this judgment? Rather than the angels, this judgment serves those that are judged. They are resurrected to hear their cases decided and to be convinced of their wickedness.

During the 1000 years just ended there was a special judgment, for the benefit of the saints. This millennial investigation is the judgment alluded to by Paul in 1 Corinthians 6:3 and by John in Revelation 20:11. Then, after the 1000 years are over, the Great White Throne Judgment scene is finally fulfilled. There the dead are convinced that the judgments against them are just. Just as the wicked at Christ’s Coming are accused by Jesus for their wrong-doing, so will be the resurrected wicked after the thousand years.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 14-15

[It is a fact that Ellen White applies both Revelation 20:11-15 and Jude 14-15 to Christ’s Second Coming. And this is accurate in much the same way that Peter’s application of Joel 2 to the day of Pentecost is accurate. At Christ’s Coming all living nations are gathered before Him. He accuses the wicked of their neglect of the needy and of their lawlessness. Matthew 7:23; 25:40. He comes with all the “Holy Angels” with him. Matthew 25:31. All elements of Jude 14-15 fit the Second Coming perfectly well. But in a more thorough sense they apply to the post-Millennium judgment where “all that are ungodly” are judged and where Christ executes “judgment upon all.” Ellen White also plainly applies Revelation 20:11-15 to the post-Millennium execution of the wicked in the book The Great Controversy. See pp. 666.]

These two events of Christ on His throne judging resurrected persons happen, naturally, in conjunction with the two resurrections. Both are a fulfillment of:

But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Ro 14:10-12.

 

But not all these knees bow simultaneously. These two resurrections are those mentioned in 1Cor 15:23-25. The saints, wicked survivors of the plagues, and special rebels will meet their destiny first. The wicked dead will meet it later. As it is written, all will share the same experience of giving account of themselves before God.

 

Some may wonder why we call attention to the judgment in heaven when our own turn at the bar of God is yet future. The answer is that men ought to learn of the judgment going on now while there is time to set their lives in order. To learn of the judgment then will be to learn of it far too late.

In conclusion, there is plenty of unambiguous evidence for a many-phased judgment of the human race. The books of record are intimately related to every phase of that judgment. Their contents are examined in heaven during the judgment for the angels. There sins and names are blotted out as destinies are forever fixed. Then the books are brought forth to convince the wicked inhabitants of earth of their lawlessness. Then the books are examined by the saints during the 1000 years. Finally, the wicked dead are resurrected to face the books. Then those whose names are not in the book of life are destroyed in the lack of fire.

Only the first phase of this judgment is coincident (happens at the same time) with human probation. Only that current phase is announced as a warning to the last generation to ready themselves for Christ’s coming. We ought to spread that warning while the cases of past generations are still being decided.

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The Daily and Daniel 8

Brief Idea 1: Not all that is related to “important” is “important.” Our pet ideas, whether true or otherwise, may be urged in such a way as to do more harm than their potential trueness could do well. The “daily” of Daniel 8, in Adventist history, is a paragon of this truth.

 

Brief Idea 2: The “daily” is related to “important.” It appears in the prophecies of Daniel 8, 11 and 12. It is connected, in those chapters, with the 2300, 1290 and 1335 day prophecies. It represents the old order of human government, the kind that preceded the establishment of the papacy. However, see Brief Idea 1.

Historical backdrop to the Bible Study

Adventists, in general, believed the “daily” to refer to the first phase of the Roman Empire, the pagan phase. Hime’s “chart” did identify the daily with paganism. I do not have a copy of his chart. The 1842 Millerite chart of Hale and Fitch doesn’t address the issue and simply says that the “daily sacrifice” was removed in 508.

It is conspicuous as the one “date” on their chart without a historical event connected to it. This may be indicative of something less than unity of understanding on this point even at that early date. It may not indicate anything.

In Early Writings, pp. 74-76, Sister White commented that, prior to the disappointment, all parties were united on a correct view of the “daily.” She was shown that the word “sacrifice” was supplied and that it did not belong to the text. Decades later Prescott promoted a view differing from Smith and Miller. In this view the “daily” represented Christ’s intercession in heaven.

The issue over the daily became, eventually, an issue over hermeneutics and over the relation of Ellen White to Biblical exposition. Prescott and followers felt that the Early Writings statement did not settle the issue. Haskell, Smith, and followers felt that it did settle the issue. On this last question Ellen White eventually sided with Prescott’s camp. Her statement can be found in 1SM 164-165. She wrote a few days later to both camps:

Dear Fellow Workers: I have words to speak to Brethren

Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott,

and all who have been active in urging their views in

regard to the meaning of the “daily” of Daniel 8. This is not to be

made a test question, and the agitation that has resulted from its

being treated as such has been very unfortunate. Confusion has

resulted, and the minds of some of our brethren have been

diverted from the thoughtful consideration that should have

been given to the work that the Lord has directed should be done

at this time in our cities. This has been pleasing to the great

enemy of our work.  {6BIO 259.1}

The light given me is that nothing should be done to increase

the agitation upon this question. Let it not be brought into our

discourses, and dwelt upon as a matter of great importance. We

have a great work before us, and we have not an hour to lose

from the essential work to be done. Let us confine our public

efforts to the presentation of the important lines of truth on

which we are united, and on which we have clear light.–Letter

62, 1910 (6BIO 259.2) [See context for fuller historical treatment.]

The Bible Study

Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.

And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

     And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Dan 8:8-14.

The “he goat” represents Alexander the Great, the “first king” Dan. 8:21. The four “notable” horns represent the most significant of the divisions of his empire after his decease. Dan. 8:22. These were related to each other geographically as the four points of the compass. We mentioned these divisions in our study of Daniel 7. None of them would have the strength of Greece. Dan. 8:22.

As their power was beginning to wane (Dan. 8:23) and a cup of iniquity was filling, the Roman power would rise from the west. This is the “little horn.” This power would also be a fulfillment of Deut 28:49-50. Rome would punish Palestine, the “pleasant land” for their sins.

Rome would “wax great” by its military influence (Dan 8:24) and not by its own military power (Dan. 8:24). Rome would rise “even to the host of heaven, and cast down some of the hosts and of the stars to the ground” by “destroying wonderfully” the mighty and holy people. Dan. 8:24. These can not be the same persons as the “transgressors” that drew God’s judgments on themselves. Rather, they are the Christians.

Rome would “stamp” on the Christians in harmony with its character in Daniel 7:19 where Rome stamps the “residue” (ie, “remnant”) with its cruel feet. And Rome would magnify “himself” even to the prince of the host by magnifying “himself in his heart” and by rising in opposition to Jesus, the “Prince of princes.” Dan 8:25. This was done, among other ways, by persecution of the saints. (cf. Dan 7:25; Mat 25:40; Re 11:8.)

Rome would, “through his policy” cause falsehood to “prosper” and thus “cast down the truth to the ground.” Dan 8:25. In this way Christ’s “sanctuary” was “cast down.” (This was done, also, especially in reference to the Law of God, Dan. 7:25.) These cunning policies would allow the Roman papacy to “destroy many” during even times of “peace.” And while it is not prefigured in the symbols of Daniel 8, Gabriel reminds Daniel of what he had learned in Daniel 2 and 7, namely that this Papal Rome would be destroyed by God’s power, “without hand.”

Thus far Gabriel has explained everything in the symbols (and we have referred to every phrase of his explanation) except the part given in bold print. Not surprisingly, then, the elements in bold print are the subjects of Daniel 9, 11 and 12. The elements referred to again are the “daily”, the cleansing of the sanctuary, and the “transgression of desolation.”

The Daily

In Daniel 11 we are given more information on the daily. Daniel 8:12 says “a host was given him against the daily by reason of transgression.” Daniel 11:31, by way of explanation, shows that the “host” represents the armies that, though not properly belonging to the papacy, “stand on his part.” This is the meaning of “given him.”

Da 11:31  And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

Further, the passage indicates that these “arms” also establish the “abomination of desolation.”

They also “pollute the sanctuary of strength.” In Daniel 11 this is particularly interesting. In the several verses previous the angel has described the papacy’s relation to the “holy covenant.” When prospering financially, her “heart” was against it. When attacked she would have “indignation” against the covenant. Then she would confederate with those that “forsake” the covenant. Dan 11:28, 30.

But it is the helping armies, not the priests, who take away the “daily.” And when these fighters take away the “daily” on behalf of the papacy, you can put a date on the time of their success. The taking away of the daily is associated with the establishment of the abomination.

Da 12:11  And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

Daniel 8 tells us that the “daily” is taken away because, or “by reason of”, “transgressions.” This is the same way that Rome came to power originally. The Greeks before her had filled their cup of iniquity and were removed from their position. Now the next political power suffers the same fate.

A literal reading of Daniel 8:13 says “How long will be the vision, the daily and abomination desolation, to give both the sanctuary and the host to be tread under foot.” In this reading the daily and the abomination are both modifiers of “desolation.” They are two successive agents in the desolation of God people and opposition to God’s true gospel.

Miller, when studying the “daily” originally found no certain interpretation of the word. His next tactic was to search through the phrase “taken away”—the one idea consistently associated with the “daily.” To his great delight he discovered in Paul’s description of the abomination of desolation that its open appearance was being hindered by the [pagan] Roman government that would to be “taken out of the way.”

2Th 2:7  For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

The readers of Paul’s epistle knew what he was predicting, the fall of Rome. But he did not say it directly. 2 Th 2:6.

The “Continual” and its Priestly Connotations

All of Daniel 8 is worded with sanctuary imagery. Examine the following graph.

Prophecy Gen 40                    Gen 40                    Dan 7                                      Dan 8

Subject:   Famine                    Famine                    War                                         Sanctuary

Symbols  Edible Cows                            Corn                                        Ravenous Beasts     Sanctuary Items

There should be no doubt that Daniel 8 is about the sanctuary. Ram, Goat, four horns, sanctuary, continual, abomination, evening and morning—these are all sanctuary symbols and allusions. We do not, however, understand this to mean that the Ram represents Jesus (though most rams in scripture and sanctuary contexts do.) Nor do we understand the goat to represent Jesus (though most goats in scripture and sanctuary contexts do). Rather, we understand that the vision of the history of Persia and Greece is related to the subject of God’s sanctuary.

The papacy is different from previous nations. That is its defining characteristic in Daniel 7. See Dan 7:24, 23, 17, 7. It is the late-rising papacy, in Daniel 7, that sets the Roman beast apart from the rest.

Da 7:24  . . . . and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.

The civil authority over God’s people passed from God to Israel’s kings to Babylon to Persia to Greece to Rome. But since Rome we have entered a time when no-one would have civil authority over God’s people. Next Jesus will take that authority back.

Eze 21:27  I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.

Up until the time of the papacy the captivity of God’s people was an obvious embarrassment. Since the rise of the papacy the captivity has been by those that “claim to be Jews and are not.” This is the difference. The synagogue of Satan has adopted Christian trappings. And the boasted authority of this civil-state-church has behind it, not the authority of heaven, but its own boasting.

The true right of civil rule over God’s people is “no more.” Where Babylon and Persia and even Rome had the right, the Papacy has it not. The “continual” has been replaced by the “abomination.” True right has been followed by usurpation. The papacy’s power over states that are not it own was bequeathed by Rome, not by God. Re 13:1.

The Connection between the Abomination of Desolation and the Defiling of the Sanctuary

Not every man is privileged to have his case decided in the judgment in heaven. In the sanctuary service on earth it was those that had confessed their sins on the lamb that had their sins carried into the temple by the priest. In our age it is those that confess their sins and claim Christ’s blood as their covering that are promised pardon and cleansing. 1 Jo 1:9.

While each of the world empires fought, at one time or another, against God’s truth, only the last one did so while claiming the favor of Jesus. The profession of the papacy entitles them to judgment. Romans 2:12-16. It also buys them a record of their sins in the sanctuary for evaluation in the judgment. The papacy is filling the sanctuary with the record of defiling sins and false profession that will be repudiated in the judgment.

The papacy can cast the truth to the ground. The papacy can brag and exalt itself. It can crush many of God’s people. But it can not remove the ministry of Him who “ever liveth to make intercession” for us.” Heb. 7:25. It can not bring an end to the priesthood of Him who is a “priest forever after the order of Melchisedec.” Ps 110:4; Heb 5:6; 6:20; 7:17; 7:21. It may “think” to do this, as it thought to change God’s law, but it can not.

Summary

Gabriel explains all of Daniel 8. While he does not name the “daily”, just as he did not name iron legs in Daniel 2, he gives plenty of information for us to identify this symbol.

 

1. The “daily” is taken away by armies working for the papacy.
2. The “daily” is taken away in some manner that can be dated.
3. The “daily” is taken away to allow the “man of sin to be revealed.”
4. The “daily” is taken away because of “transgressions.”

None of these points allow the daily to be equated with Christ’s ministry of intercession. This has not been taken away. Further, its truth was not taken away by armies. Further, the casting down of its truth was a prospering process, but can not be dated for completion. Finally, it is Bible exposition, not Ellen White’s statement, that must settle the issue if it is to be settled.

Addendum:             The view found in this paper does not well represent that of Uriah Smith. In some respects it is original with me and in those respects, therefore, ought to be suspect. No prophecy of the scripture is of any private interpretation.

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