Often after unscrewing the lid of a brand new jar of some important product, we are pleased to see another delicate layer attached underneath with small letters explaining, “Sealed for your protection.” This seal reassures us that careful quality checking has been done and the manufacturer has taken seriously the need for excellence of the product. For that to be ensured, thorough examinations and investigative tests have inevitably occurred during the process before the product is presented to you.

If conscientious manufacturers take such care, would not the Master manufacturer of all that is in heaven and earth exercise at least comparable care—or even greater?

Solomon, the inspired wise man of Scripture, gives a clear message:

“Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment” (Ecclesiastes 11:9).

This is not a judgment only for the sins that are seen by others. Solomon wrote: “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” (Ecclesiastes 12:13, 14). Those secret things that no one else knows about is something that we will have to revisit again and they actually be judged.

Many people would like to be exempt from being judged. The good and the evil are alike going to be evaluated.

We often think of a judgment merely in a sense of punishment. But is it always that way? I remember when I was attending Rio Linda Junior High School back in California in the mid 1970’s. Although I enjoyed all my classes, I had one particular class in which I spent at least three hours every day—my eighth-grade wood-shop class.

One day I decided to make a step table. The aroma of wood smelled so delightful that after sanding day after day, week after week, even my breath smelled of sawdust. Finally, I was approaching the finish line! It was then that the teacher announced that all of our work was going to be displayed in a special school-wide show, and that there would be judges to decide whose work would be considered worthy of recognition or merit.

We did not think of the judges as something fearful. We were thrilled that our work was going to be evaluated by experts in the field.

At last, the weekend was over—and we went to our furniture to see if any of us had received a ribbon. I was delighted to see a blue ribbon on my step table. In this case, that judgment was great for me.

The apostle Paul confirms that this heavenly judgment is not just to punish the wicked. He says: “Every one of us shall give account of himself to God” (Romans 14:12).

As we study this matter further, we will see the twofold purpose of the heavenly judgment.

The first thing needed in a righteous judgment is an investigation of the case to see whether there is enough evidence for an indictment. In the United States, when there is suspicion of guilt in a capital crime, a grand jury is convened. The dictionary defines a grand jury as: “A body of persons, consisting of not fewer than twelve nor more than twenty-four, called to hear complaints of the commission of offenses and to ascertain whether there is prima-facie evidence (evidence that, if unexplained or uncontradicted, would establish the fact alleged) for an indictment.”

In connection with this, it is interesting to see that in the heavenly judgment, “Some men’s sins are open beforehand, going before to judgment; and some men they follow after” (1 Timothy 5:24). The grand jury convenes before the actual judgment. If a man is cleared by the grand jury, he is not even indicted; he is guiltless. Most of us are somewhat familiar with grand jury investigations. Some bring indictment, others pronounce a verdict of guiltless. As we study this subject further, we will see how the same thing happens to those whose “sins are open beforehand” in the judgment.

In the earthly judgment, we usually have our own peers judging our case (they are the jury). In the case of the grand jury there are between twelve and twenty-four. In the most righteous court that can ever be assembled in the universe, we are also judged by our own peers. We read about them in the fourth and fifth chapters of Revelation: “And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold” (Revelation 4:4).

Who are these elders? This question is answered in the following chapter: “And when he had taken the book, the four beastsfour and twenty eldersredeemed us to God out of every kindred, and tongue, and people, and nationbefore (living creatures in the NIV) and fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, Thou art worthy to take the book, and to open the seals thereof: for thou was slain, and hast by thy blood ” (Revelation 5:8, 9). These are saints that have been redeemed from this earth and they are present in heaven the seals were opened.

And where are these twenty-four elders? “After this I looked, and, behold, a door was opened in heaven” (Revelation 4:1). Where in heaven is this door that was opened? Looking inside that open door John beheld and saw that “a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald” (Revelation 4:2, 3). This Being, in verse 8, is declared to be the “Lord God Almighty, which was, and is, and is to come.”

We find that in heaven there is a door. Therefore, some type of building must be in existence. The psalmist sheds a bit more light on this matter: “The Lord is in his holy temple, the Lord’s throne is in heaven” (Psalm 11:4). Therefore, this door that was opened wherein are the elders, must be that door that opens into the heavenly temple or sanctuary. Therefore, they minister in our behalf together with Christ in the heavenly temple.

But how did they get to heaven when the resurrection of the righteous is yet a future event? The Bible is clear on this matter, too: “When he ascendedmultitude of captives up on high, he led a ” (Ephesians 4:8, mgn.) These must be they of whom it is spoken of in Matthew 27:52, 53: “and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.”

Among this multitude of captives from every kindred and nation that were led up into heaven were the twenty-four elders. John saw them up in heaven sitting on seats (or as the Greek indicates, stately seats or thrones). We find that their thrones were placed around the Father’s throne during the judgment set forth in Daniel 7:9–11. Thus, in the judgment in heaven, we also have our peers present as the judging jury, making sure that God is just, as even He is being judged (Romans 3:4).

As in the earthly, so in the heavenly judgment—we are judged by a law: “So speak ye, and so do, as they that shall be judged by the law of liberty” (James 2:12). This law of liberty is none other than the Ten Commandments—for verse 11 gives an example of it: “Do not commit adultery,” and “Do not kill.” Therefore, in this heavenly judgment, we are to be judged by the Ten Commandments according to that he hath done, whether it be good or bad” law. This verse also shows that even Christians are to be judged by that law. So then, “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, (2 Corinthians 5:10).

In the grand jury investigation, what type of sentence do we need in order to be found NOT GUILTYperfecthis commandments, ? In many earthly courts there is usually room for a plea bargain; but in the heavenly, Jesus said: “Be ye therefore , even as your Father which is in heaven is perfect.” “Blessed are they that do that they may have right to the tree of life, and may enter in through the gates into the city” (Matthew 5:48; Revelation 22:14). In other words, we must be sinless in order not to be condemned by the heavenly court!

That all may sound well, but there is one big problem with that idea: You and I are not sinless! “For all have sinned, and come short of the glory of God” (Romans 3:23). “If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:10).

So then, how can we, whom the word of God condemns as sinners, be found not guilty? Our only hope lies in a precious Old Testament verse found in Isaiah 43:25: blotteth out thy transgressionsnot remember thy sins“I, even I, am he that for mine own sake, and will .” Isn’t this a very precious thought? You and I, with all the sins that we have committed against our Lord and King, can actually have our sins blotted out of heaven’s record books and out of the record books of the mind so that we can be accounted as not guilty—yes, sinless! And not only so, but this verse tells us that God will not even remember them anymore! In reality, our only hope of salvation lies in this blotting out of sins!

Soon after the Holy Spirit was poured out upon the disciples, Peter was speaking to the multitude gathered, and he shed great light upon the question as to when this blotting out of sins would take place. He said, “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” (Acts 3:19).

We have often read this verse and may not have noticed its importance. Peter told the eager listeners: “Repent NOW! NOW!and Be converted So that your sins may be blotted out.” When? The reading of this text indicates that it was yet future for them. Otherwise, he would have told them to repent and be converted have their sins blotted out. But to the contrary, he shares with them that the time of the blotting out of sins was still at some distant day in the future—a day “when the times of refreshing shall come from the presence of the Lord.”

Some have asked: “Isn’t blotting out of sins the same as having them forgiven?” Christ anticipated this question, so He gave a parable to clarify the matter:

“Therefore is the kingdom of heaven likenedMatthew 18forgave forgiven unto a certain king, which would take account of his servants.” The story in goes on to show how one servant owed the king ten thousand talents. After the servant pleaded for mercy, “the lord of that servant was moved with compassion, and loosed him, and him the debt” (Matthew 18:27). This servant was .

But, as we read the story further, we see that it was not forgottennot . When that wicked servant did not do likewise to one who owed him considerably less, and he did forgive him, the record states that “his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Matthew 18:34, 35).

In this example of what “the kingdom of heaven” is likened unto, we see that forgiveness is greatly different from that of blotting out. This is quite clear when we remember that the Lord, through the prophet Isaiah, revealed that after our sins are indeed blotted out, they are to be remembered no more by God Himself. If God does not remember them, surely we will not remember them either.

So then, the time of the blotting out of sins was yet future in the days of the apostles. But this work is to be done before Jesus comes again. Let us read Acts 3:19, 20 together to see its importance: “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.”

The context in which this was written clearly shows that this work of blotting out of sins is to be done before Jesus comes again. We further understand that there is a special work of reformation on earth among God’s people that coincides with the work to be completed in heaven that must be accomplished before He comes again. The following verse reads: “Whom the heavens must receive until the time of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”

We clearly see by these verses that, while God is blotting out the sins of His people from the books of heaven, His faithful remnant here on earth are blotting (or cleansing) sin out of their lives in a perfect work of restoration. This is why Inspiration said: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spotwrinkleany such thing, or , or ; but that it should be holy and without blemish” (Ephesians 5:25–27).

There is a judgment recorded in prophecy. The prophet Daniel describes: “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” (Daniel 7:9, 10).

The words “cast down” in the original mean “to set” or “to place.” The meaning “cast down” may come from the fact that Asians have neither chairs nor stools, but, in order to receive persons of rank, they “cast down” or “place” cushions round the room for seats. So we can understand that when the “judgment was set,” these thrones were erected for the judgment. We remember that the twenty-four elders also have thrones. We can thank the Lord that we have representatives of the redeemed taking part in this work of judgment.

For this judgment, we find that “one like the Son of man came with the clouds of heaven, to the Ancient of daysand came , and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:13, 14).

This coming of the Son of man to the Ancient of days is not the second coming of Christ to this earth, but the coming of Christ to the heavenly sanctuary into the presence of the Father. We understand this because the Father’s throne is not in this earth but in His temple in heaven, as we have already learned from Psalm 11:4.

These verses presented a judgment which must be before Jesus comes again to this earth, for we read that after the judgmentwhen he will , He received His dominion and glory and a kingdom. In the Orient of Bible days, when a prince went to accept his kingdom, it was symbolized by a marriage—a king was married to his kingdom. And so the inspired writer, speaking of the second coming of Christ, uses this same illustration: “Let our loins be girded about and your lights burning; and ye yourselves like unto men that wait for the lord, return from the wedding: that when he cometh and knocketh, they may open unto him immediately” (Luke 12:35, 36).

This is further confirmed by the fact that when Jesus comes again, He will come as a King with a kingdom, and not as a Lamb for the slaughter. In Daniel 7, we read that before Christ accepts that kingdom, “the judgment was set, and the books were opened” (Daniel 7:10).

The apostle John shed a bit more light on the reasoning for this pre-coming judgment: “And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged,give reward unto the servantstempleopened and that thou shouldest the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the of God was in heaven, and there was seen in his temple the ark of his testament” (Revelation 11:18, 19).

According to these verses, the dead are to be judged. For what purpose are these dead to be judged? In order to receive their reward—the servants of God are here included. But when do God’s servants receive their reward?

The apostle Paul in his last letter that was written before he was executed for his faith looks forward to the day in which he will receive his reward. He says: “I have fought a good fight, I have finished my course, I have kept the faith: henceforthcrown of righteousnessrighteous judge, there is laid up for me a , which the Lord, the shall give me at that day : and not to me only, but unto all them also that love his appearing” (2 Timothy 4:7, 8).

Which day was he speaking of when he said, “at that day”? I thank the Lord that He has already answered most of our questions before we even think or ask them. In the last few verses of the Bible, Jesus left us with a promise concerning the day when we shall all, together with that great apostle, receive our rewards: “And behold, I come quickly; and my reward is with me , to give every man according as his work shall be” (Revelation 22:12).

When Christ comes to take His own, according to these verses, they would have already been judged (this clearly agrees with the prophecy in Daniel). This is why Christ can justly give a reward to those who serve Him. Who ever heard of a reward being given first and then follows a judgment? This idea does not make sense in these earthly things and much less sense in the heavenly things. Therefore the saints are to be judged before the return of our Lord and Saviour so that He can justly give them their reward. The apostle Peter must have been referring to this judgment both in that statement in Acts and also in 1 Peter 4:17, “For the time is that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?”

Again, in the Revelation, we read that there is a time “golden pot that had manna, and Aaron’s rod that budded, tables of the covenantfor this judgment to take place. But in order for it to be started, the temple in heaven, or the heavenly sanctuary, must be opened—and it opened into the Most Holy Place, for this is where the ark of God is. In the ark we find the and the ” (Hebrews 9:4). We will not touch upon the pot of manna nor the rod at this time, but upon the tables of the covenant. These tables were the law of God, the Ten Commandments that all of us are to be judged by (as we have already learned earlier).

Now, these things that take place in heaven have already been typified here in the earthly tabernacle which was “the example and shadow of heavenly things” (Hebrews 8:5).

So then, in the earthly tabernacle service, when do we find this investigation and blotting out of the confessed sins of God’s people taking place? We read the following: “Also on the tenth day of this seventh month make an atonement for the holy placethere shall be a day of atonement” (Leviticus 23:27). Among the things that were to take place on that day was the cleansing of the people’s sins in the most holy place before the presence of the ark. “Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: and he shall , because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness” (Leviticus 16:15, 16).

What happened with their sins on that day? “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord” (Leviticus 16:30).

It is well to notice that during the whole year, the sins of the people were typically forgiven through the priestly ministration in the holy place. Now, on the day of atonement, their sins that were forgiven were typically cleansed or blotted out. So, when Isaiah was telling them that when the Lord will blot out their sins and would remember them no more, they could understand his language if they kept the day of atonement as more than a mere ritual or ceremony.

And so it is in the heavenly service, the time had come, inRevelation 11:18 and Daniel 7:9, 10, when the dead should be judged or cleansed. Let us remember that this takes place just before Jesus can come to give them their reward.

Now is our opportunity to make sure that all our sins are confessed and forgiven before the final cleansing so that when that day comes, we will be completely pure and ready for our heavenly kingdom. What is even more solemn to think about is that that generation who live during the time of this Investigative Judgment, will be alive when their cases come up before that great Judge of the universe.

Are we living in that time?