The existence of records, or books, in heaven, and their use in the judgment, is plainly 
revealed. Thus Daniel says, "The judgment was set, and the books were opened." Daniel 7:10. 
And John says: "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." Revelation 
20:12.

It is evident that the utmost importance is attached to the blotting out of the sins of the 
righteous from these books. When they are blotted out they can never rise up in the judgment 
against those who committed them; for men give account to God only for those things 
contained in the books. It is therefore certain that no individual can have his sins blotted out 
until the close of his probation. But when this work is wrought there must be an examination of 
the books for this very purpose.

The book of life is to be examined before the resurrection of the just. The words of Daniel 
render this point perfectly clear: "And at that time shall Michael stand up, the great prince 
which standeth for the children of thy people; and there shall be a time of trouble, such as 
never was since there was a nation even to that same time; and at that time thy people shall 
be delivered, every one that shall be found written in the book." Daniel 12:1.

We have seen from other texts that the investigation and decision of the judgment, in the 
cases of the righteous, precedes the advent of the Saviour. We have also seen that there is a 
time before the coming of Jesus when the sins of the righteous are blotted out from the books 
of God's remembrance. This is decisive proof that these books are subjected to examination 
before the Saviour comes again. But we have now another important fact. The book of life is 
examined before the deliverance of the saints. Daniel says, "At that time thy people shall be 
delivered, every one that shall be found written in the book." Daniel 12:1. The book must, 
therefore, be examined before the resurrection of the righteous to immortal life. This is another 
convincing proof that the investigation of the cases of the righteous precedes the first 
resurrection. This book is referred to in the following passages: Exodus 32:32, 33; Psalm 69:28; 
87:6; Isaiah 4:3; Ezekiel 13:9; Daniel 12:1; Luke 10:20; Philippians 4:3; Hebrews 12:23; 
Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19.

The book of life is the final means of determining the cases of the righteous in the judgment; 
for all are delivered who are at the time of deliverance found written in it. But before this book 
is made the final source of appeal, it is itself to be tested by the books of God's record. For all 
the names which are entered in this book of life, of those who fail to overcome, are to be 
blotted out. Yet it is the record of these persons' lives that is to cause their names to be stricken 
from the book of life. (See Exodus 32:32, 33; Psalm 69:28; Revelation 3:5.) We must, therefore, 
conclude that before the final examination of the book of life in the case of the righteous, there 
is a prior examination of the books of God's record to determine (1) whose record of 
repentance and overcoming is such that their sins shall be blotted out, and (2) to ascertain 
from this book who have failed in the attempt to overcome, and to strike the names of all such 
from the book of life. When the books of God's remembrance are thus examined, and the sins 
of the overcomers blotted out, and the names of those who have not overcome are removed 
from the book of life, that book becomes the final test, and an examination of its pages 
concludes the work of investigation preparatory to the deliverance of the saints.

We have seen that though the book of life is the final book of reference to determine who shall 
have part in the first resurrection, yet it must itself first be examined by the book of God's 
remembrance, for the removal of the name of every person who has not completed the work 
of overcoming.

1. The book called "the book of remembrance" is written expressly for the righteous, and is the 
book which shall determine, in their cases, the decision of the judgment. This book is 
particularly referred to in the following passages: "Then they that feared the Lord hearkened, 
and heard it, and a book of remembrance was written before him for them that feared the 
Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that 
day when I make up my jewels; and I will spare them, as a man spareth his own son that 
serveth him. Then shall ye return, and discern between the righteous and the wicked, 
between him that serveth God and him that serveth him not." Malachi 3:16-18. "Thou tellest my 
wanderings; put thou my tears into thy bottle; are they not in thy book?" Psalm 56:8.

"Remember me, O my God, concerning this, and wipe not out my good deeds that I have 
done for the house of my God, and for the offices thereof." Nehemiah 13:14.

The book of God's remembrance mentioned in these texts pertains only to the righteous; yet it 
appears to be a different book from the book of life; for though that book belongs alone to the 
righteous, it seems to be simply the record of their names (See Luke 10:20; Philippians 4:3; 
Revelation 3:5; 13:8; 17:L8.), while the book of remembrance is the record of their good deeds. 
(See Malachi 3:16-18; Psalm 56:8; Nehemiah 13:14.) But should we conclude that the book of 
life is identical with the book of God's remembrance, it will not essentially change this 
argument, for it would still follow that the record of the good deeds of the righteous, if it shows 
that they have overcome all their faults, and perfected the graces of the Spirit of God in 
themselves, is that which determines that their names shall be retained in the book of life, 
and their sins blotted out of the books which record them. But if the record be not such as God 
can accept, then their names must be removed from that book (See Exodus 32:32, 33; Psalm 
56:28; Revelation 3:5.), and the record of their good deeds also be blotted out to be no more 
remembered. (See Nehemiah 13:14; Ezekiel 3:20.)

The book of God's remembrance contains the names of all who enter the service of God and 
of such only. Yet not every one of these follows on to know Him. Many that set out to overcome 
do not complete the work. That record, however, will show just how far they advanced in 
overcoming, and how and when they failed. As it contains simply the good deeds of the 
righteous, it will show their acts of repentance, confession, obedience, and sacrifice recorded 
therein. When the work is complete, then this record shows them prepared for the 
examination of the judgment. This, therefore, is the book out of which the cases of the 
righteous are to be decided, and from whose record they are to be accounted worthy of that 
world and the resurrection from the dead.

2. The justification of the righteous in the judgment must precede the resurrection which is 
called "the resurrection of the just." By this designation our Lord speaks of the resurrection of 
the righteous. (See Luke 14:14.) Paul states that this resurrection shall be at the coming of 
Christ. (See 1 Corinthians 15:23, 51-54; 1 Thessalonians 4:16-18.)

"But I say unto you, That every idle word that men shall speak, they shall give account thereof 
in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be 
condemned." Matthew 12:36, 37.

The justification of the judgment must be when the righteous are accounted worthy of a part in 
the first resurrection. But before they are thus justified in the judgment they give an account of 
their words. And this being true, it follows that God preserves a record of the words which we 
speak; also that our evil words are not blotted out until this account has been rendered. But 
the acquittal and the blotting out do, of necessity, precede the gift of immortality to the 
righteous at the advent of our Lord.

3. The decision of the judgment in the case of the righteous must be when the blotting out of 
their sins takes place. "For God shall bring every work into judgment, with every secret thing, 
whether it be good, or whether it be evil." Ecclesiastes 12:14.

God brings the conduct of men into the judgment by means of books of record. They are 
judged "out of those things which were written in the books, according to their works."

Revelation 20:12, 13.

But the sins of the righteous are blotted out before the coming of the Lord. (See Acts 3:19, 20.) 
And it is manifest that their sins cannot be brought into the judgment after they are thus blotted 
out. But the righteous are to be judged as really as are the wicked. (See Ecclesiastes 3:17.) It 
follows, therefore, that their judgment must be at the time of the blotting out of their sins; for 
then there is an end made forever of the record of their transgressions. Now it is manifest that 
when this final work is wrought, it will pertain only to those who have fully repented of their 
sins, and have perfectly accomplished the work of overcoming. This work of blotting out sins 
brings our Lord's priesthood to an end. He must be priest till then. He is not needed as priest 
after that. But when our Lord does blot out the sins of his people, He must present their cases 
individually before His Father, and show from the "book of remembrance" that they have 
severally repented of their sins, and have completed their work of overcoming. Then the 
Father accepts the statement thus made, and the evidence thus presented in the case of each 
one, and bids the Son to blot out the record of that person's sins. This is manifestly the very 
time and occasion at which the righteous are accounted worthy of the resurrection to 
immortality. Their sins are thus brought into the judgment through their High Priest, and 
through Him the righteous render account of their sins to the Father. This account being 
accepted, their sins are blotted out, and themselves pronounced just before God. This is the 
justification of the judgment.

4. There is a time for blotting out the names of some from the book of life, and of confessing 
the names of the others before the Father.

"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." Revelation 3:5.

The time of blotting out names from the book of life precedes the deliverance of the saints. For 
at the time of that event everyone shall be delivered "that shall be found written in the book." 
Daniel 12:1. Thus the fearful threatenings of Exodus 32:32, 33; Psalm 69:28; Revelation 22:19, is 
executed in the removal of names from this book before the coming of Christ. Those who 
overcome are the ones who have their sins blotted out. But those who fail to overcome have 
their names stricken from the book of life. The examination of their record must, therefore, 
precede both these acts of blotting out, for the express purpose of determining whether they 
shall have their sins blotted out, or have their names removed from the book of life. We have 
seen that it is at this very point that the righteous give account of their sins through their High 
Priest, who, from the book of God's remembrance, shows that they have repented, confessed, 
forsaken, and overcome, their sinful course; also that they are thus acquitted and justified in 
order that they may have a part in the resurrection to immortality. Here is also the very act of 
the Saviour in confessing the names of His people before His Father and the holy angels, that 
shall close our Lord's priesthood and place His people where they shall be forever free from 
all their sins. For when the book of God's remembrance is found to prove that the person 
under examination is an overcomer, it is then the part of the Saviour to confess his name 
before His Father and the holy angels, and the part of the Father to give judgment that that 
person's sins be blotted from the record. Surely it is of some account to us that we have part in 
the fulfillment of the promise, "I will confess his name before my Father, and before his 
angels." Revelation 3:5. (See Matthew 10:32; Luke 12:8.)

5. The righteous are not done with their sins till they have rendered account in the judgment. 
(See Ecclesiastes 3:17; 12:14; Matthew 12:36, 37.) The only account that they can render is to 
show that they have made perfect work of repentance and of overcoming. This must be done 
before they are blotted out of the record above. Our Advocate with the Father must hold His 
office till He has saved His people from their sins. (See 1 John 2:1; Matthew 1:21). He cannot 
close this work till He has seen them accepted in the judgment. Whence it follows that His 
office of Advocate will constrain Him to confess their names before the tribunal of His Father, 
and to show that their sins should be removed from the books.

6. When our Lord has thus finished His work as priest, His people are prepared to stand in the 
sight of God without an atoning sacrifice. The following texts make this very clear:

"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the 
remnant of his heritage? He retaineth not his anger forever, because he delighteth in mercy. He 
will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt 
cast all their sins into the depths of the sea." Micah 7:18, 19.

The Lord, in the promise of the new covenant, says: "I will forgive their iniquity, and I will 
remember their sins no more." Jeremiah 31:34. Paul quoting Jeremiah, says: "Their sins and 
their iniquities will I remember no more." Hebrews 8:12. "I, even I, am he that blotteth out thy 
transgressions for mine own sake, and will not remember thy sins." Isaiah 43:25. "In those 
days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall 
be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I 
reserve." Jeremiah 50:20.

When these prophetic declarations are accomplished, we shall no longer need an Advocate, 
Intercessor, Mediator, or High Priest. Our sins will never after that exist even in the record of 
the court of heaven. Our lost innocence will then have been recovered, and we shall then be 
like to the angels of God, who walk in their original uprightness.

"He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he 
that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, 
I come quickly; and my reward is with me, to give every man according as his work shall be." 
Revelation 22:11, 12.

These words virtually announce the close of our Lord's work as High Priest. They cannot be 
uttered till He, as our Advocate, has secured the blotting out of the sins of His people at His 
Father's tribunal. Yet we have seen that this work of blotting out is accomplished before He 
comes the second time without sin unto salvation. (See Hebrews 9:27, 28.) The text under 
consideration is in exact harmony with these facts. The solemn announcement, "He that is 
unjust, let him be unjust still; . . . and he that is holy, let him be holy still," is followed by these 
words: "And behold, I come quickly; and my reward is with me, to give every man according 
as his work shall be." Revelation 22:11, 12. The final work of our Lord for the removal of His 
people's sins does therefore precede His return in the clouds of heaven to reward every man 
according to his works.