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DANIEL 7:�THE SON OF MAN �AND THE FINAL JUDGMENT

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Daniel 7

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Daniel 7:9

“I watched till thrones were put in place,

And the Ancient of Days was seated;

His garment was white as snow,

And the hair of His head was like pure wool.

His throne was a fiery flame,

Its wheels a burning fire;

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Daniel 7:10

A fiery stream issued

And came forth from before Him.

A thousand thousands ministered to Him;

Ten thousand times ten thousand stood before Him.

The court was seated,

And the books were opened.

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Daniel 7:13

“I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

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Daniel 7:14

Then to Him was given dominion and glory and a kingdom,

That all peoples, nations, and languages should serve Him.

His dominion is an everlasting dominion,

Which shall not pass away,

And His kingdom the one Which shall not be destroyed.

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“For we must all appear before the judgment seat of Christ.”

(2 Cor. 5:10)

“So then each of us shall give account of himself to God.”

(Rom. 14:12)

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“...We have an Advocate with the Father, Jesus Christ the righteous.”

(1 John 2:1)

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CHRISTIANITY AND A PRE-ADVENT JUDGMENT

Catholic theology distinguishes between the particular judgment and the general judgment.
Dispensationalists believe the judgment of the church in heaven after the rapture and before the Second Coming. They also believe other judgments take place at the Second Coming and following the millennium.

It may surprise some Adventists to know that many other Christians believe in a judgment that takes place before Christ’s return.

Catholic theology distinguishes between the particular judgment and the general judgment. The particular judgment takes place immediately after death and determines whether the soul will experience heaven, purgatory, or hell. This judgment occurs before the second coming of Christ and is necessary because of the Catholic doctrine of the immortality of the soul. The general judgment takes place at the Second Coming, is universal in character, and includes both the righteous and wicked. Human beings will experience it in the body after the resurrection. It is not clear why, though, we would need a general judgment if the particular judgment determines each individual’s eternal destiny.

Dispensationalists have a highly developed doctrine of judgment that conceives of at least seven different individual

judgments. The first one involves the judgment of the church in heaven after the rapture and before the Second Coming. We could consider it to be a “pre-Advent” judgment. Again one wonders why believers who have already been raptured should face a judgment. Would not the fact that God raptured them indicate that they had gone through judgment and been acquitted? The other judgments take place at the Second Coming (e.g., judgment of Israel, judgment of the Gentiles) and following the millennium (e.g., judgments of Satan and fallen angels, judgment of unsaved dead).

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CHRISTIANITY AND A PRE-ADVENT JUDGMENT

Another group of Christians prefer to describe the judgment as a single universal event that takes place at the second coming of Christ when the general resurrection of all, wicked and righteous, occur.

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SDA TEACHINGS OF THE FINAL JUDGMENT

The final judgment consists of a process that begins in heaven before Christ’s return and concludes after the millennium.

Those who claimed to have accepted Christ as their Savior undergo judgment in heaven before Christ’s coming.
Then the Second Coming saves the faithful from their enemies.
Next follows the millennium, during which the righteous—taken to heaven, with Jesus—will judge the wicked.
After the millennium God will make known the decisions reached in the heavenly tribunal, and Satan and all his followers will be justly condemned to eternal death.

We, as Adventists, have taught that the final judgment consists of a process that begins in heaven before Christ’s return (Dan. 7:9, 10, 21, 22, 26, 27) and concludes after the millennium (Rev. 20:11, 12). Those who claimed to have accepted Christ as their Savior undergo judgment in heaven before Christ’s coming (Dan. 7:22; Rom. 2:5, 6). Then the Second Coming saves the faithful from their enemies (Heb. 9:28), reveals the legal decisions reached in the heavenly tribunal (Rom. 2:5), and appropriately rewards each one (verse 6). Next follows the millennium, during which the righteous—taken to heaven, with Jesus—will judge the wicked (Rev. 20:4; 1 Cor. 6:2, 3).

After the millennium God will make known the decisions reached in the heavenly tribunal, and Satan and all his followers will be justly condemned to eternal death (Rev. 20:12-15).

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SDA TEACHINGS OF THE FINAL JUDGMENT

Based on our understanding of apocalyptic prophecies we have also been able to identify the historical moment when that judgment began in heaven, namely in 1844.
We deny that the pre-Advent judgment takes place at the moment a person dies.
We affirm that it does begin before Christ’s return.
The rapture occurs at the Second Coming.
We believe that the judgment does not take place after the rapture but rather before the return of Christ.

Based on our understanding of apocalyptic prophecies we have also been able to identify the historical moment when that judgment began in heaven, namely in 1844 (Dan. 7:25, 26; 8:13, 14; Rev. 14:6, 7). Hence the importance and urgency of our church’s message and mission.

Our understanding of the final judgment integrates all the biblical information related to that particular subject into a coherent doctrinal statement. Since the Bible rejects the doctrine of the immortality of the soul, we deny that the pre-

Advent judgment takes place at the moment a person dies, and yet we affirm that it does begin before Christ’s return.

The Bible also teaches that the rapture occurs at the Second Coming; therefore, we believe that the judgment does not

take place after the rapture but rather before the return of Christ. Then the righteous will receive the reward assigned to

them in the heavenly tribunal.

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Judgment and Investigation

in the Old Testament

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Procedure of a Legal Action in Gen. 3

8-10:

Hiding and discovery

11-13: Interrogation

and defense

14-19: The three sentences of punishment.”

God also conducts investigations before passing sentence against or in favor of humans. We see this clearly indicated in Genesis 3:8-18, the first trial recorded in the Bible. Scholars have found in Genesis 3:11-20 a “trial,” a legal process, or a judgment scene. In this scene God functions as a prosecutor, investigating the crime committed by the first couple. The story “follows step by step the procedure of a legal action:

8-10: Hiding and discovery

11-13: Interrogation and defense

14-19: The three sentences of punishment.”

It is important to notice that it involves an interrogation— God asks questions, investigating the nature and reason for the crime committed. In other words, we have in this story an investigation within the judgment process in which God searches for and analyzes the evidence.

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WHY IS AN INVESTIGATION NEEDED?

Did God already know about the crime?

Why did He need to conduct an investigation?

to establish the facts and “to make clear to the man and the woman what they have done”;
to allow “the man himself to acknowledge his crime”;
Or even better, to move the culprit “into confessing his guilt.”

The obvious questions are Did God already know about the crime? and If He did, then why did He need to conduct an investigation?

Umberto Cassuto, a Jewish Bible commentator, raised those questions and suggested that “since the subsequent narrative

portrays God as omnipotent, it stands to reason that He is not depicted here as one who is unaware of what is around

Him.” He adds that “the Judge of the whole earth calls man, in order to demand from him an account of his conduct.”

According to others, the purpose of the questions is (1) to establish the facts and “to make clear to the man and the woman what they have done”; (2) to allow “the man himself to acknowledge his crime”; (3) or even better, to move the culprit “into confessing his guilt.”

It is interesting to observe that during the investigation God questioned Adam and Eve but surprisingly ignored the serpent. The Lord does not judge it in the same way that He does the couple. God condemns only the enemy and pronounces a sentence against him. Here is an excellent parallel to the last judgment in that God is the one who searches for the truth, conducts the trial, and pronounces a verdict. Daniel 7 follows the same pattern during the eschatological judgment in that it portrays God opening the books (investigating the evidence), conducting the trial, and passing a final sentence (in favor of His people and against the enemy).

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Judgment and Investigation

in the New Testament

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THE STANDARD OF JUDGMENT

The standard of judgment is the person’s response to Jesus and to the law.
God will judge humans according to their works.

So speak and so do as those who will be judged by the law of liberty. (James 2:12)

… And they were judged, each one according to his works. (Rev. 20:13)

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JESUS, OUR ADVOCATE

Courts followed a legal procedure that required gathering evidence, evaluating it, and rendering a final verdict.
In the heavenly tribunal the One who speaks for us, who will acknowledge us before the angels (Luke 12:8, 9), our Advocate (1 John 2:1) and Intercessor (Heb. 7:25), He is in charge of our hearing.

So then each of us shall give account of himself to God. (Romans 14:12)

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Daniel 7:9-10

“I watched till thrones were put in place,

And the Ancient of Days was seated;…

The court was seated,

And the books were opened.

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Romans 2:5-6

But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who “will render to each one according to his deeds”

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Examining the Records

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THE BOOK OF LIFE

The earthly book of life keeps a record of the names of people who lived in a city.
The heavenly book of life contains the names of all those who were part of God’s people.
Apostasy could result in the removal of one’s name from that book.

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life...” (Rev. 3:5)

The Bible speaks about the book of life, based on the practice of keeping a record of the names of people who lived in a city (e.g., Isa. 4:3; Eze. 13:9). The heavenly book of life contains the names of all those who were part of God’s people (Ex. 32:32, 33; Dan. 12:1; Phil. 4:3; Luke 10:20; Rev. 21:27). Apostasy could result in the removal of one’s name from that book (Ps. 69:28; Rev. 3:5).

“they shall not be in the assembly of My people, nor be written in the record of the house of Israel, nor shall they enter into the land of Israel.” – Isa. 4:3

“they shall not be in the assembly of My people, nor be written in the record of the house of Israel, nor shall they enter into the land of Israel.” – Eze. 13:9

“And the Lord said to Moses, “Whoever has sinned against Me, I will blot him out of My book.” – Exo. 32:33

“… the rest of my fellow workers, whose names are in the Book of Life.” – Phil. 4:3

“But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.” – Rev. 21:27

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THE BOOK OF REMEMBRANCE

The Book of Remembrance records human deeds, whether good or bad. It could be the same as the Book of Deeds.
The earthly counterpart of the heavenly book of deeds could have been the book of the chronicles of the kings of Israel and Judah.

“… So a book of remembrance was written before Him For those who fear the Lord And who meditate on His name.” (Mal. 3:16)

It also records human deeds, whether good or bad (Isa. 65:6; Rev. 20:12). The book of remembrance could be the same as the book of deeds (Mal. 3:16; cf. Esther 6:1).

The earthly counterpart of the heavenly book of deeds could have been the book of the chronicles of the kings of Israel and

Judah that preserved the good and bad things each king did. The prophets used them to evaluate the lives of the various

kings. We do not know the nature of the heavenly records, but what is extremely important is their function. The Bible refers

to them to emphasize the final judgment’s objective and impartial nature. Such records provide objective evidence for

the members of the heavenly council to determine the destiny of each individual (Dan. 7:10; 12:1; Rev. 20:12). God obviously

does not need those records, but His creatures do.

“That night the king could not sleep. So one was commanded to bring the book of the records of the chronicles; and they were read before the king.” – Esther 6:1

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THE BOOK OF REMEMBRANCE

Those who have accepted Christ as their personal Savior should not be concerned about the content of their records in heaven, because

Christ has granted them forgiveness of sin and Christ’s righteousness has been credited to them. As long as they remain in

a genuine covenant relationship with our Savior the investigative

judgment will simply confirm and fix forever their previous

commitment to Him.

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“in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.”

(Rom. 2:16)

Justification by Faith

and Judgment

The Bible teaches that we are saved by faith in Christ but that we are judged by works. Christian theologians of all traditions

have long attempted to integrate the two seemingly contradictory statements. Therefore, this theological problem is not peculiar to Adventists. We have indicated that for Paul gospel and judgment were not contradictory concepts but that they both belonged together (Rom. 2:16). Judgment was one of the fundamental concepts the early church taught new converts (Heb. 6:2), and it was part of the apostolic proclamation (Acts 24:25).

Justification by faith is not a concept or an abstract idea that we apprehend only with our intellect. Those who have been justified live a life of obedience to the Lord that reflects a life controlled by love toward God and toward others. The following statement summarizes quite well the Adventist position on this issue.

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JUSTIFICATION BY FAITH AND JUDGMENT

And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. (Phil. 1:9-11)

Faith plus works saves.

Justification is the source of sanctified fruit

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“that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

(Phil 2:10-11)

Purpose of

the Final Judgment

The final judgment is a search for truth that seeks to reestablish justice and harmony in a world disrupted by the presence of sin. Based on the evidence that God will present during the final judgment, every intelligent creature in the universe will testify that God is indeed righteous and merciful. Only then will it be safe to bring the warfare between good and evil to a close and to extinguish Satan and his followers from the universe.

Philippians 2:10, 11 anticipates the moment when the whole cosmos will acknowledge God and Christ as worthy of praise.

This will be the experience of those who are in heaven, namely, angels and celestial beings. John describes those beings as falling down before God and praising Him for His wisdom and power that He has manifested in His marvelous acts of salvation on behalf of His people (Rev. 7:11, 12). Those heavenly beings witnessed the judicial proceedings in heaven, and they are persuaded that God is just in His judgments against evil powers (Dan. 7:10; Rev. 16:5; 19:1-10).

The second group Paul mentioned as joining those in heaven to praise God consists of human beings. This eschatological

expectation finds its roots in the psalmist’s call to the nations to praise God. God’s people and the kings of the earth and all the nations were invited to worship Him (Ps. 5:6, 7; 148:11). Even nature received an invitation to recognize God as Creator and Redeemer (Ps. 148:7-10). Paul suggests that such an event will take place at the end.

The third group comprises those “under the earth.” The Greek word used by Paul (katachthonios) appears in Greek literature to designate divine beings or demons localized in the underworld, the realm of demons.23 Paul seems to be using it here to refer to evil spiritual powers in order to stress the fact that even they will finally acknowledge and confess that only God and Jesus are worthy of praise and worship. It is not a confession based on repentance but a recognition that they were on the wrong side of the great controversy and that God is righteous in condemning them.