God's Magnificent Eight

8 Essential Non-negotiable Pillars of the Faith Centered in Christ

Dr. Ernan Norman

• Publisher: Page Publishing, Inc.
• Year: 2021
• Print ISBN: 9781645845928
• eBook ISBN: 9781645845935
• Topic: Theology & Religion
• Subtopic: Biblical Studies

"AND SAMPSON SAID TO THE YOUNG MAN WHO HELD HIM BY THE HAND, 'LET ME FEEL THE PILLARS ON WHICH THE HOUSE RESTS, THAT I MAY LEAN AGAINST THEM'" (Judges 16: 26, ESV)

Mark Finely has rightly said that there are "seven basic teachings" on which God has built His church. "Wisdom has built her house, she has hewn out her seven pillars." These seven pillars are essential, and "the non-negotiables: "

Scripture (John 17: 17)

Salvation (John 3: 16)

Second Coming (John 14: 1-3)

Sabbath (John 14: 15)

State of the Dead (John 11: 11-26)

Sanctuary (John 17: 4, 11, 24)

Holy Spirit and Spirit of Prophecy (John 14: 15-17)

(Prov. 9: 1; Mark Finely, Solid Ground, p. 374)

"The house of God, which is the church of the living God, the pillar and ground of the truth" is built on these seven pillars, 1 Tim. 3: 15. Because of this, Dr. Norman identifies the church as an eight pillar. This eight pillar rests on the other seven "non-negotiables." These "non-negotiables" are in turn rooted and grounded in Christ, and they define who we are as a biblical community of faith.

Tragically though, great uncertainty concerning the pillars abound. The "non-negotiables" are under assault. And this assault will intensify as a mighty sifting sieve. "Those who seek to remove the old landmarks... bring in theories that would remove the pillars of our faith concerning the sanctuary... [they are] working as blind men... [they are] seeking to bring in uncertainties and to set the people of God adrift without an anchor, " (E. G. White, Manuscript Release No. 760. P. 9, 1905).

If there ever was a time, we needed the resolve of Sampson, it is now! The author hopes that this book will inspire this resolve—a resolve that will lead us back to the pillars; back to the "non-negotiables." Like Sampson, may we feel the pillars once again, and lean on "the non-negotiables" centered in Christ.

Pillar No. 3

The Sanctuary—Part 1

The Sanctuary—Part 1

Part 1

The doctrine of the sanctuary is the central doctrinal pillar on which the church of God rests. Now, why is that? Because the sanctuary is all about Jesus, and He Himself is the chief cornerstone. The doctrine of the sanctuary is, therefore, unquestionably an essential nonnegotiable pillar, centered in Christ. Of the eight pillars presented in this book, the doctrine of the sanctuary is the one pillar that holds together all the other seven pillars that are centered in Christ. This doctrinal pillar is central in the teachings of the Seventh-day Adventist Church. Ellen G. White states, “The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: ‘unto two thousand and three hundred days; then shall the sanctuary be cleansed [Dan. 8:14].’”1 In Seventh-day Adventist eschatology, biblical theology, and prophetic interpretation, the doctrine of the sanctuary is not only central but essential to an understanding of the plan of salvation. Why? Because the entire plan of salvation, prefigured in a type through the services and liturgical practices in the earthly sanctuary, typified, prefigured, and pointed to Christ.

The earthly tabernacle served as a figure of the true sanctuary in heaven. As already mentioned, the plan of salvation was illustrated through the services of the earthly tabernacle. The shadow has now met its substance, being fulfilled through the actual salvific and mediatory work of Christ in His ministration, both as the sacrifice on the cross and as the High Priest in the heavenly sanctuary.

After His crucifixion and resurrection (as highlighted by the writer of Hebrews), Jesus ascended to heaven and entered the heavenly sanctuary as our great High Priest before the Father (Heb. 8:1–2, 9:11–12, 24–28). The earthly tabernacle (erected by Moses and the children of Israel) was built per the instructions and directions given by God; “for, ‘See,’ saith he (that is God), ‘that thou make all things according to the pattern shewed to thee in the mount’” (Heb. 8:5). The earthly tabernacle, therefore, served as a figure of the true tabernacle, which is God’s dwelling place and where His throne is located. It is there where Christ now “appear in the presence of God for us.” (See Heb. 9:24; Rev. 5:6.)

The writer of Hebrews makes the contrast between the symbol of the earthly sanctuary and the great original in heaven by stating, “Now of the things which we have spoken this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man… Moses was admonished of God when he was about to make the tabernacle: for, ‘See,’ saith he, ‘that thou make all things according to the pattern shewed to thee in the mount’” (Heb. 8:1–2, 5). What pattern was that? It was the pattern of the original, genuine, authentic sanctuary in heaven where God sits on His throne.

Kenneth Cox, in referencing the vision of John concerning the temple in Revelation 11:1–13, makes the point that John’s vision took place in AD 90, some twenty years after the earthly temple in Jerusalem was destroyed in AD 70. “The vision John is seeing,” says Cox, “takes place in the temple in Heaven. It is the center of all activity, and the plans and directions concerning the earth take place there.”2 The sanctuary in heaven is the cosmic center from which God orders the affairs of the universe, not the least of which is the great plan of salvation.

The plan of salvation was conceived and kept secret before the foundation of the world. Now, however, it is made manifest in and through the revelation of our Lord and Savior Jesus Christ. In other words, the plan of salvation was being gradually revealed to man in the earthly types and figures of the Mosaic tabernacle patterned after the heavenly tabernacle. Speaking of the “gradual unfolding” of the purposes of God in the plan of salvation, E. G. White states, “God’s work is the same in all time, although there are different degrees of development and different manifestations of His power, to meet the wants of men in different ages… There has been a gradual unfolding of the purposes of God in the plan of redemption.”3 This “gradual unfolding” in the plan of salvation was also manifested in the earthly tabernacle, which served as a shadow or type of the heavenly realities that found fulfillment in every aspect in Christ.

The book of Revelation (which God gave to Christ, who in turn “sent and signified it by his angel unto his servant John” [Rev. 1:1]) is replete with sanctuary imagery. The first imagery John sees is the seven golden candlesticks, represented by the seven-branch candelabra in the Old Testament. (See Exod. 25:37 and Zech. 4:2.) This article of furniture that was typified in the earthly tabernacle is now seen by John in the context of the heavenly ministration of Christ as Christ Himself appears to John in an apocalyptic vision. Christ revealed Himself to John as one dressed in His high priestly garments walking amid the seven golden candle sticks. (See Rev. 1:13.) Also, in Revelation 4, John is ushered into the throne room of God, where He (God) sits as ruler of the universe. The throne room of God is in the sanctuary where God dwells. The scenes depicted in John’s throne room vision are rooted in sanctuary imagery.

The initial sanctuary scenes presented to John are representations of things pertaining to the foundation of God’s rulership and kingdom. John beheld God wrapped in glorious light, sitting on His throne with a rainbow of emerald around and above His throne. John describes it this way: “And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow around about the throne, in sight like unto an emerald” (Rev. 4:3). There are several things to be noted here:

• First, God dwells in unapproachable light (see 1 Tim. 6:15–16); and also, the psalmist David said, “O Lord my God, You are very great: You are clothed with honor and majesty, who cover Yourself with light as with a garment” (Pss. 140:1–2). This light is the same represented by the Shechinah glory that was present in the earthly sanctuary above the mercy seat.4 It is an accurate description of God’s glorious presence “between the cherubim” sitting on His throne of mercy. This reality of God, sitting on His throne in heaven, was represented by the mercy seat that covered the contents in the ark of the covenant in the Old Testament. (See Exod. 25:22; Num. 7:89; 1 Sam. 4:4; Ps. 80:1; Ps. 99:1; Isa. 37:16; and Ezek. 41:18, as some biblical examples.)
• Second, at the foundation of God’s throne is His Law. John beheld God sitting on the throne or the mercy seat, which was represented by the golden lid that covered the sacred chest in the earthly sanctuary. Inside this chest (in the earthly sanctuary) the law of Ten Commandments was deposited. This signified that the law is at the foundation of the throne of God. They are the righteous, moral, and spiritual principles that govern His universe and every intelligent created being, whether in heaven or on earth.
• Third, the rainbow above the throne is said to be emerald in color (that is green), representing the covenant of grace between God and man. The light of the rainbow reflects the light of His Law and the light of His grace.5 Here we have the harmony between God’s law and His grace; the Law is the standard of righteousness, and grace is the method or God’s way of saving mankind from sin. Jeremiah, in speaking of the promise of the new covenant, brings together the harmony between God’s law and His grace by stating, “‘But this is the covenant that I will make with the house of Israel after those days,’ says the Lord: ‘I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be my people’” (Jer. 31:33). Here in lies the mystery, which is, Christ in every believer, the hope of glory. The mystery of the indwelling Christ is at the heart of the sanctuary message and its meaning. The indwelling Christ is what it means to have God’s law put in our minds and written on our hearts.
• Fourth, as already mentioned, God’s holy law was contained within the ark (the ark of the covenant) in the earthly tabernacle, representing the fact that that holy law is at the foundation of God’s throne and His kingdom. It is a transcript of the character of God. It is the standard of perfection to which we must attain under the new covenant. But, in and of ourselves, this is impossible. We have no power within us to be able to render unquestionable obedience to God’s will expressed in His law. We are carnal, sold under sin. Like Paul, we find then another law, waring against the spiritual law of God, and that is the law of sin dwelling within us. We are helpless to produce one iota of righteousness required by the law of God. Our cry is the cry of desperation and a plea for mercy as we join with Paul in shouting, “O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord” (Rom. 7:24–25). What then? Well, here is the secret: it is Christ dwelling in us by faith. The life we now live in the flesh is by faith in the Son of God who loved us and gave Himself for us. It is no longer us who live, says Paul, “but Christ lives in [us]” (Gal. 2:20).

In a very real theological and spiritual sense, the foregoing gives meaning to what God meant when He said, “And let them make me a sanctuary; that I may dwell among them” (Exod. 25:8). The Seventh-day Adventist Bible Commentary, Vol. 1, pp. 635–636, states that “in a spiritual sense, God has ever sought an abode with men” [not only] “in the midst of any company who meet to worship Him (Matt. 18:20),” [but] “first in the heart of His people individually (1 Cor. 3:16–17, 6:19).”6 Jesus also said that “if anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home [abode] with him” (John 14:23). The word used here for home or abode is the Greek word moné. It carries the idea of a permanent dwelling place. The dwelling is not only between the Father and the Son but also with the believer. God wants to dwell with us, and in us, permanently. He dwells mystically in the heart of the believer.7 Likewise, the Hebrew word shakan, “dwell,” means to be a permanent resident in a community. It is closely related to the word Shechinah, used of the “manifestation of divine glory that took up abode above the mercy seat.”8 This then is the hope of glory (that is, Christ dwelling in us) as stated by Paul.

The biblical and theological idea of God dwelling with us is central to the teaching and the meaning of the sanctuary as pertains to the plan of salvation. The ultimate truth here is that God takes up abode in the believer through the infilling of the Holy Spirit; Christ in the believer, the hope of glory. This is God’s promise under the new covenant, “As God hath said, ‘I will dwell in them, and walk in them; and I will be their God, and they shall be my people’” (2 Cor. 6:16; cf. Exod. 29:45; Ezek. 11:20). It is the Shechinah, the divine presence in us, that is the aim of the plan of salvation. Thus, we can render obedience to God, “Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God” (Phil. 1:11). That is why the doctrine of the sanctuary in the Seventh-day Adventist Church is an absolute essential, and it is nonnegotiable. It is an immovable pillar in the foundation of the church’s teaching on salvation. We have been warned, however, that there would be those who will attempt to move against this pillar of the faith.9

The next scene in this sanctuary setting is that of the twenty-four elders “clothed in white raiment,” representing their priestly function with Christ our High Priest. They themselves confess in rapturous praise, “saying: ‘You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth’” (Rev. 5:9–10).

John’s apocalyptic vision unmistakably brings to view the great antitype of the first apartment of the heavenly sanctuary. It is in this first apartment of the heavenly sanctuary where the first phase of Christ’s high priestly ministry commenced. This aspect of John’s throne room vision must not be overlooked as of a little moment. Why? Because it is the great inaugural of the high priestly ministry of our Lord and Savior Jesus Christ, right after His ascension to the throne of the Father.

As the crucified and risen Christ enters the first apartment of the heavenly sanctuary and approaches the throne of His Father, His priestly order is drawn up with the full placement of the twenty-four elders, redeemed from among men, along with the four living creatures. The unfolding scene that follows is by intention. The commencement of Christ’s high priestly ministry is here introduced and drawn up, in a manner calculated to draw attention to the one who alone is qualified to answer the challenge given in chapter 5:1–7. The ensuing challenge of “who is worthy to open the scroll and to lose its seals?” (v. 2) was verily God’s way of dramatically bringing to the attention of the entire universe, the full realization, that Christ, and Christ alone, is unquestionably and uniquely qualified to be our “merciful and faithful High Priest” and Lord of History (Heb. 2:17). By virtue of His vicarious and complete sacrifice for sin, Christ is the only one who qualifies to approach the Father on behalf of fallen humanity. He alone can lose the seals of their destiny and reveal the outworking of God’s purposes in the great controversy between good and evil between God and Satan.

The heroic entrance of Christ into the first phase of His high priestly ministry in the first apartment of the heavenly sanctuary, as both sacrifice and priest, is dramatically introduced by virtue of the foregoing challenge by “a strong angel proc...

Table of contents

• The Scriptures
• Salvation
• The Sanctuary—Part 1
• The Sanctuary—Part 2
• The True Church
• The Holy Spirit and Spirit of Prophecy
• The Sabbath
• The State of the Dead
• Leaning on the Pillars