All notes connected to the table of contents are special notes for those reading The Silencing of Satan. In most cases these notes will not be fully appreciated by those who are not reading The Silencing of Satan. The following notes will be inserted into a second edition, should that become possible.

Chapter 1: More True Than They Knew

From the beginning Adventist’s have been on the right track with their investigative judgment doctrine. Yet, beginning early on, the investigative judgment doctrine has had a rough ride. In the past few decades its troubles became greater. With many it has fallen out of favor. Non-Adventist critics have multiplied. Yet, we have seen in this first chapter that there is plenty of evidence to show that the investigative judgment is true at its most fundamentally important level: According to Scripture, God investigates believers.

It is surprising but true that the investigative judgment is more biblically sound than our pioneers reasoned. How can such a statement be defended? In 1980, in his book, God and His Sanctuary, the late Dr. C. Mervyn Maxwell, while defending Adventism's investigative judgment doctrine, stated, "Although the terms are not used in the Bible, for convenience we can speak of phases of the final judgment that deal with 'investigation, . . . examination . . ." ( 88).

In 1993, in his book, The Sanctuary, Roy Adams indicates his agreement that there are no Scriptures that clearly teach that the judgment is investigative in nature. Adams wrote, "It has not always been easy to provide a straightforward demonstration of the particular notion of an investigative judgment in Scripture." (125) He also stated, "We venture to suggest that 'investigative’ is not absolutely indispensable" (124).

Adams suggested that there had been an unwise waste of a "vast amount of time and energy expended in years of controversy and debate over the use of the expression 'investigative judgment'" (124). So, Adams saw new terminology as a solution to this problem. He writes, "The expression 'pre-Advent' . . . is currently finding growing acceptance" (124).

These two good men, loyal Adventist scholars, virtually concluded that there is not one Bible passage stating, in language that cannot be misunderstood, that God investigates believers. I am sure that if any Seventh-day Adventist pioneer, or if later Adventist theologians, wrote about the investigative judgment using such a passage(s) of Scripture, Dr. C. Mervin Maxwell, whose specialty was the study of the development of Seventh-day Adventist theology, would have known it. And, he would not have stated that the term "investigate" was a term of convenience. Instead he would have used such evidence to defend the investigative judgment doctrine in 1980.

Adventist pioneers did not notice the evidence we have considered thus far–evidence that makes the investigative judgment more true than they knew. And, more true than our critics give credit. The following comment by a former Seventh-day Adventist minister suggests that our investigative judgment doctrine may be more true than today’s Adventist ministry realizes:

"Brad, I finished your book [first edition]. Obviously because I studied theology at both La Sierra and Andrews, I am well aware of the arguments for the Investigative Judgment. In The Silencing of Satan however, you plowed new creative ground. I found the (sic.) especially enlightening the first chapters where you show that although the exact word 'investigate' is not used in modern translations, there is plenty of evidence in the Greek and Hebrew that shows that many texts in both the New & Old Testaments could be translated using the word 'investigate.' This is new work that I have seen no where else."
Rick Kuykendall

It seems obvious then, that it is worth our while to pursue further where this new evidence leads. That we shall do in the chapter’s that follow.

Chapter 2:

Chapter 3: Chapter 3 page 35 paragraph 1after " ... Satan who is the prime mover in the pursuit of an investigation of the saints.":

The rabbis no doubt noted that in Job 7:18 Job wonders why God would bother to investigate him. In Job 10:5-6 Job seems to have a hard time accepting the idea that God inquires as to his iniquity, searches for his sin: "Are thy days as the days of man? are thy years as man's days, That thou inquirest after mine iniquity, and searchest after my sin?" Job is to a certain degree right in his skepticism. He is right that he is being investigated concerning his sins and that this is not a necessary pursuit for an all knowing God. But, the reader sees clearly that it is really a malicious devil (and his ignorant emissaries) not God, that is testing him every moment, inquiring after his iniquity, and searching for sin in him. Nevertheless, after reading the entire book of Job it is clear also that God does take advantage of, if He does not cause, our troubles. By this means our moral and spiritual faults become obvious to us, and by this God proves the integrity of our faith. Therefore, Job is distressed and wondering why, but not denying, that God investigates man. Later he comes to accept the idea that he is being tested and examined; for, he says, "When He works on the left hand, I cannot behold Him; when He turns to the right hand, I cannot see Him. But He knows the way that I take; when He has tested me, I shall come forth as gold. My foot has held fast to His steps; I have kept His way and not turned aside. I have not departed from the commandment of His lips; I have treasured the words of His mouth more than my necessary food (Job 23:9-12 NKJ)." Job shows that he has come to understand that an investigative judgment is part of each believer's experience in Job 13:9: "Will it be well when He searches you out?"

4. God’s righteousness must be vindicated. Job’s experience in light of Christ’s ultimate goal for Satan takes us deeper into the mysteries of the Gospel’s inclusion of believer testing and an investigative judgment. Christ’s goal is “that through [His] death he might destroy him that had the power of death, that is, the devil” (Heb 2:14). If Satan’s destruction were simply a matter of power, God would long ago have destroyed the Devil. But it is also a matter of God’s righteousness.

Not surprisingly, the righteousness of God is the underlying issue in Job’s time of trial and testing. The story begins with God judging Job to be, “blameless and upright, a man who fears God and shuns evil” (Job 1:8 NIV). Satan disputes God’s judgment. He says, in effect, “You are wrong about Job, God. You don’t have very good judgment. You are not righteous, for your judgment of Job is not righteous. Therefore, you cannot judge anyone else fairly or righteously.” Let us be absolutely clear about this: Satan’s indictment of God’s judgment of Job is meant to bring into question God’s right to judge and destroy Satan and his angels. If in the testing and trying of the saints it is shown that God has poor judgment, He cannot rightly destroy Satan and all sin. It is not an exaggeration to say that the very government of God and the peace of heaven hang on the outcome of the investigative judgment of believers. Therefore, it is important to understand the step by step way the death of Jesus vindicates God’s judgment and clears away any question about His decision to eradicate sin and its creator.

The sacrifice of Jesus’ life for our sins, which provides us justification before God’s law, is the first step and foundation upon which God builds the case for Satan’s destruction (Heb 2:14). For, “God made him who had no sin to be sin for us, so that in him we might become the [vindication of the] righteousness of God” (2 Cor 5:21 NIV). So, when we receive Jesus as our lord and savior, we are given, through His righteousness, the opportunity to be tested (Rev 2:23) and thereby prove our loyalty to God. Our efforts to obey and our faith are faulty, but at our request Jesus our advocate and high priest (1Jn 2:1; Heb 8:1) cleanses them (1Jn 1:9) by His own merits and thus makes them acceptable to God. In other words, in the judgment, Satan’s accusations against us are overcome by the “blood of the lamb [the cleansing power of Christ’s righteousness] and the word of our testimony [the testimony of our faithfulness]” (Rev 12:11). Our “perseverance and faith in ... persecutions and trials ... is evidence that God's judgment is right and as a result [we] will be counted worthy of the kingdom of God, for which [we] are suffering [for which we are being tested, tried, investigated]” (2 Thess 1:4, 5 NIV). Settlement of the rightness of God’s judgment, through the investigative judgment, paves the way for “... God [to] bring about justice for his chosen ones, who cry out to him day and night ... he will see that they get justice [against their adversary], and quickly” (Lu 187, 8 NIV). For, “... [Christ] will pay back trouble to those who trouble [us] .... They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power” (2 Thess 1:6, 9,10 NIV). But we will be “rescued ... from the dominion of darkness and brought ... into the kingdom of the Son” (Col 1:13 NIV). “Then the righteous will shine like the sun in the kingdom of their Father” (Matt 13:43 NIV), and “receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ. (1Peter 1:11 NIV)

Therefore, in God’s plan there are four steps that culminate with the eradication of evil:
Step One, Justification: Jesus’ death provides for our justification.
Step Two, Probation: Justification allows for our probation (believer investigation) and makes our imperfect faithfulness acceptable to God.
Step Three, Vindication: The proof of the integrity of our love and loyalty through temptation and trial, and that of untold billions of other believers, proves the rightness of God’s judgment and demonstrates the wicked maliciousness of Satan.
Step Four, Execution of Judgment: Proof of the rightness of God’s judgment and the malice of Satan settles forever the question of whether God’s judgment is trustworthy. Settling the trustworthiness of God’s judgment clears the way for: 1) The annihilation of Lucifer, his angels, all sinners, all sin, all reminders of sin, and 2) conferring upon the redeemed all the blessings of unending joyous life.

Chapter 4: Chapter 4 page 48, paragraph 2,
I know that this raises certain questions. Such as, “Why is it then that I do not always feel good about doing the right thing? Sometimes I feel terrible!”

For the most part it is a true representation of our life experiences to say that we feel good when doing good, feel right when doing right. However, misery can follow good works. And the Devil tries to make it that way. The Devil as often as possible short-circuits the natural progression from doing right to feeling right. At times he is able to associate hardships and troubles with doing God’s will, great sacrifice with Christlike goodness. Paul tells us that this is a common experience for saintly believers: “ . . . Everyone who wants to live a godly life in Christ Jesus will be persecuted.”(2 Tim 3:12 NIV)

Yes, Satan sees to it that good people are harassed and persecuted into feeling bad, even guilty, about having done right. At times like this we may find comfort in fully depending on the promises of God. We may also find solace from the fact that, as busy as Satan is trying to make right living a thorny crown for the saved, God sees to it that there are enough occasions to show us that righteous acts naturally beget satisfaction and contentment. He wants us to understand that normally–without satanic interference–we feel right for doing right. So, “Dear children, let us... love ... with actions and in truth. This then is we set our hearts at rest in his presence ...” (1Jn 3:18-19 NIV).

Chapter 4 page 48 latter part of paragraph 2, I would now make a new paragraph that begins with:
Someone is also wondering, “If our doing of good and right things influences our sense of assurance, and continues with the remainder of the text found in paragraph 2 page 48. But changing Does to does, i.e.,
“Does does this mean that we lose assurance ....”

Chapter 5:

Chapter 6:

Chapter 7:

Chapter 8: Add to Chapter 8 page 84 paragraph 1
Critics of the Seventh-day Adventist doctrine of the investigative judgment claim that we make two insupportable leaps of logic when interpreting Daniel 7-8. To them it does not make sense that the Bible would jump from one subject to another. So, they ask two questions that we can answer based on the foundation of truth that has been previously established (the sinful abusive behavior of the little horn) to another (a judgment of the saints). The critics suggest that it is much more reasonable to interpret the judgments pictured in Daniel 7 and 8 as a judgment of the powers that have troubled God's people. The critic is correct that the sins of the little horn and the judgment of the little horn are present in Daniel 7 and 8. But based on the foundation of truth previously established in this book, and further comparative study of related passages, we see that Seventh-day Adventist doctrine is more faithful to the Bible than the critic's views and that it answers the critics questions:

Add to Chapter 8 page 86 paragraph 3
Note the mention of a diagram in this paragraph. This diagram was left out of the first edition but is available here.

Chapter 9:

Chapter 10:

Chapter 11:
Corrigendum, Additional Notes