“Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:25).

ARTICLE

The story of Lazarus serves as a profound blueprint for understanding faith, grief, God’s timing, and the triumph of life over death, offering lessons in divine love, human responsibility, and eternal hope.

BETHANY’S ETERNAL ECHO!

In the small, dusty village of Bethany, nestled just a stone’s throw from the bustling heart of Jerusalem, a story unfolded that would echo through eternity. It is a story of profound human sorrow and breathtaking divine power, a narrative that . The raising of Lazarus is more than a historical account of a spectacular miracle; it is a living blueprint. It is a divine lesson plan that dissects the anatomy of faith, the nature of grief, the mystery of God’s timing, and the ultimate victory of life over the grave. For us, who are called to be messengers of hope in a world shadowed by loss, this account is not merely a story to be retold, but a spiritual reality to be inhabited. It provides the theological framework and the compassionate language needed to meet people in their darkest hours—when faith flickers, questions rage, and the silence of God feels deafening. The topic sentence is the story of Lazarus as a divine blueprint for faith and grief. The assertion is the dissection of faith and grief. The evidence is the narrative’s role in providing framework for ministry. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV). “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:57, KJV). Sr. White explains, “Prayer is the opening of the heart to God as to a friend. Not that it is necessary in order to make known to God what we are, but in order to enable us to receive Him” (Steps to Christ, p. 93, 1892). Sr. White further notes, “The soul that turns to God for aid, support, and power, by daily, earnest prayer, will have noble aspirations, clear perceptions of truth and duty, lofty purposes of action, and a continual hungering and thirsting after righteousness” (Thoughts from the Mount of Blessing, p. 85, 1896). As we delve into the heart of Bethany’s trial, we will uncover the principles that must guide our work: how to counsel with wisdom, weep with sincerity, and point always to the One who does not just perform resurrections, but who is the Resurrection. What foundational principles must we arm ourselves with before stepping into the house of mourning?

FAITH’S BATTLE PLAN!

Before we step into the house of mourning, we must first arm ourselves with the foundational principles that govern a life of faith, for our counsel is hollow if not built on a bedrock of truth. The assertion of our faith must begin with the simple, earnest communion of prayer, especially in times of physical affliction. We are to encourage those we minister to that prayer is not a formulaic ritual but a heartfelt cry to a listening Father. As the scripture reminds us, “The effectual fervent prayer of a righteous man availeth much” (James 5:16). This is not about eloquent words, but sincere petitions that accompany any practical measures taken for health. Ellen G. White, in her profound wisdom, counsels us on this very point, stating, “Our greatest need is faith in God. Faith enables forward progress even when facing dangers or uncertainty” (Testimonies for the Church Volume One, p. 195). While we advocate for simple, heartfelt prayer, we must also guide believers in the practical sanctification of their daily lives, including maintaining order and consistency in the home. The Bible affirms, “For God is not the author of confusion, but of peace, as in all churches of the saints” (1 Corinthians 14:33). Sr. White connects this practical godliness to our spiritual vitality, noting, “The ‘one thing’ that Martha needed was a calm, devotional spirit, a deeper anxiety for knowledge concerning the future, immortal life, and the graces necessary for spiritual advancement. She needed less anxiety for the things which pass away, and more for those things which endure forever” (The Desire of Ages, p. 525). The Bible further supports this with “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6, KJV). And “Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me” (Psalm 50:15, KJV). Sr. White further advises, “Prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence” (Steps to Christ, p. 94, 1892). Additionally, “Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden Him; you cannot weary Him” (Steps to Christ, p. 100, 1892). Thus, our ministry must blend the spiritual with the practical, teaching that a life surrendered to God finds its expression in both fervent prayer and a well-ordered home. How can we guard against worldly entanglements that pull us toward conflict?

PEACE OVER CONFLICT!

In contrast to the peace that comes from a life ordered by God, the world often pulls believers toward conflict and contention, particularly through legal disputes. As , we must sound a clear warning against the impulse to engage in lawsuits, especially among brethren. The Apostle Paul directly addresses this, asking, “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?” (1 Corinthians 6:1). This is not merely a suggestion but a call to a higher standard, urging us to seek resolution within the body of Christ, guided by wisdom and a desire for reconciliation rather than personal victory. The pursuit of worldly justice can often lead to spiritual loss, damaging reputations and hardening hearts. Sr. White warns against this path, stating, “Those who are unwilling to deny self, to agonize before God, to pray long and earnestly for His blessing, will not obtain it” (Testimonies for the Church Volume One, p. 195). This same principle of seeking God’s will above our own applies directly to avoiding worldly conflicts. The Bible further counsels, “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18). Before any legal action is considered, we must guide believers to seek spiritual clarity, to pray for wisdom, and to exhaust every avenue of peaceful resolution, remembering that our witness to the world is compromised when we adopt its methods of conflict. Sr. White reinforces this, reminding us that in our service, “We need to have far less confidence in what man can do and far more confidence in what God can do for every believing soul” (The Ministry of Healing, p. 200). The Bible offers further guidance with “And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:9-10, KJV). And “Blessed are the peacemakers: for they shall be called the children of God” (Matthew 5:9, KJV). Sr. White emphasizes, “Caviling and contention with believers or unbelievers is not the work God has given us to do” (Selected Messages Book 2, p. 381, 1886). Additionally, “If we love one another as Christ has loved us then we are getting ready for the blessed heaven of peace and rest” (Selected Messages Book 2, p. 382, 1886). Our counsel, therefore, must be to turn away from the courts of men and appeal first to the court of heaven. How can we be vigilant against spiritual deception from within the church?

DISCERNMENT’S SHIELD!

While we guard against worldly entanglements from without, we must be equally vigilant against spiritual deception from within. The church is not immune to fanaticism, emotionalism, and deceptive claims that masquerade as deep spirituality, such as the historical error of the “Holy Flesh” movement. True faith is not measured by ecstatic feelings or dramatic displays, but by a sober, discerning spirit grounded in the Word of God. The apostle John gives us our charge: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). Miracles and supernatural manifestations alone are not a sufficient test of truth, for we know that in the last days, “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matthew 24:24). Sr. White provides a crucial key for discernment: “Faith is not presumption, which claims God’s promises to excuse transgression. True faith brings forth obedience to God’s commands” (The Desire of Ages, p. 126). Our duty is to teach believers to test every spiritual claim against the clear testimony of Scripture and the life of Christ. Another powerful insight from Sr. White is that “The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall” (Education, p. 57). The Bible reinforces with “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14, KJV). And “Wherefore by their fruits ye shall know them” (Matthew 7:20, KJV). Sr. White adds, “There will be those once united with us in the faith who will search for new, strange doctrines, for something odd and sensational to present to the people. They will bring in all conceivable fallacies, and will present them as coming from Mrs. White, that they may beguile souls” (Selected Messages Book 1, p. 41, 1958). Furthermore, “One man, B by name, came all the way from Michigan with a special message for Sister White. He said that Sister White had been appointed by God to occupy the position occupied by God, and that he, B, was to occupy the position of Joshua. Thus the work was to be carried forward. Sister White’s work was to be united with his work, and we were to proclaim the truth with power. This man took the liberty, as many others have done, to mingle a great deal of Scripture with his message, quoting passages which he applied to Seventh-day Adventists” (Selected Messages Book 1, p. 43, 1958). This character, built on truth and discernment, is the ultimate defense against the emotional counterfeit of true, sanctified faith. How does Martha’s faith demonstrate the heart’s vessel for divine power in grief?

FAITHFUL HEART STRIKES!

When the news finally arrived that Jesus was approaching Bethany, it was Martha, ever the practical and decisive one, who acted. She demonstrates that even a heart shattered by grief can be a vessel of profound faith. Upon meeting Jesus, her words are a torrent of sorrow and trust, a perfect portrait of the struggling human soul reaching for the divine. She declares, “Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee” (John 11:21-22). This is not a rebuke, but a confession of faith forged in the furnace of affliction. Sr. White describes the scene with beautiful insight: “Martha hastened to meet Jesus, her heart agitated by conflicting emotions. In His expressive face she read the same tenderness and love that had always been there. Her confidence in Him was unbroken, but she thought of her dearly loved brother, whom Jesus also had loved. With grief surging in her heart because Christ had not come before, but with hope that even now He would do something to comfort them, she said, ‘Lord, if Thou hadst been here, my brother had not died’” (The Desire of Ages, p. 529). Martha’s faith, though tested by delay, held fast to the conviction of Christ’s power. This is the kind of faith the Bible commends, as in the case of the centurion who said, “Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed” (Matthew 8:8). Martha, like him, believed in a power that transcended presence and circumstance. Sr. White further explains, “The ‘one thing’ that Martha needed was a calm, devotional spirit, a deeper anxiety for knowledge concerning the future, immortal life, and the graces necessary for spiritual advancement” (The Desire of Ages, p. 525). The Bible further illustrates this with “For we walk by faith, not by sight” (2 Corinthians 5:7, KJV). And “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed” (James 1:6, KJV). Sr. White counsels, “The very trials that task our faith most severely and make it seem that God has forsaken us, are to lead us closer to Christ, that we may lay all our burdens at His feet and experience the peace which He will give us in exchange” (Patriarchs and Prophets, p. 97, 1970). Additionally, “The provisions of redemption are free to all; the results of redemption will be enjoyed by those who have complied with the conditions” (Patriarchs and Prophets, p. 148, 1979). In this moment of crisis, Martha’s active faith, though tinged with human questioning, became the very channel through which Jesus would begin to unfold His greatest miracle. How does Mary’s prostrate devotion contrast with Martha’s assertive grief in surrender to the Lord?

SORROW’S SURRENDER CALLS!

In contrast to Martha’s assertive grief, Mary’s sorrow manifests as prostrate devotion, a quiet collapse at the feet of her Lord. When she finally comes to Jesus, her words are identical to her sister’s, yet her posture speaks a different language of surrender. The scripture says, “Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died” (John 11:32). Where Martha stood to meet Jesus, Mary fell, her grief too heavy to bear upright. This act of falling at His feet is a recurring posture for Mary, who had previously “sat at Jesus’ feet, and heard his word” (Luke 10:39). Her response reveals a soul whose entire hope and identity are anchored in the person of Christ. Sr. White observes this deep connection: “Mary was storing her mind with the precious words falling from the Saviour’s lips, words that were more precious to her than the most costly jewels” (The Desire of Ages, p. 525). While Martha’s faith was vocal and doctrinal, Mary’s was deeply personal and relational. Both sisters, however, shared the same core belief in Christ’s power to have prevented their tragedy, highlighting a universal human struggle to reconcile faith with painful realities. The Bible is filled with such cries of the heart, as when the Psalmist wrote, “My soul melteth for heaviness: strengthen thou me according unto thy word” (Psalm 119:28). Sr. White adds that in the home of Bethany, “Christ found rest from the weary conflict of public life. Here He opened to an appreciative audience the volume of Providence” (The Desire of Ages, p. 524). The Bible further expresses this with “Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved” (Psalm 55:22, KJV). And “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psalm 34:18, KJV). Sr. White notes, “With pitying tenderness He looked upon their sorrowful, tear-stained faces. Tears were in His own eyes and voice as He said, ‘Come ye yourselves apart into a desert place, and rest awhile’” (The Ministry of Healing, p. 33, 1905). Furthermore, “Gracious, tenderhearted, pitiful, He went about lifting up the bowed-down and comforting the sorrowful” (The Ministry of Healing, p. 24, 1905). Mary’s quiet, receptive spirit had prepared her for this moment of utter dependence, showing us that a heart cultivated in His presence is best equipped to endure His seeming absence. How does Jesus lift Martha’s gaze from immediate sorrow to the eternal promise of resurrection?

HOPE’S ULTIMATE PROMISE!

In His exchange with Martha, Jesus gently begins to lift her gaze from the immediate sorrow to the eternal horizon. He offers a promise intended not just to comfort, but to educate her faith. Jesus assures her, “Thy brother shall rise again” (John 11:23). This was a declaration designed to stretch her understanding beyond the present crisis and anchor it in the grand, sweeping truth of the final resurrection. Martha, grounded in the theology of her time, responds with orthodox belief: “I know that he shall rise again in the resurrection at the last day” (John 11:24). She understood the promise as a future event, a core tenet of her faith, yet she had not grasped its immediate, personal embodiment in the Man standing before her. Sr. White clarifies Christ’s intent: “He carried Martha’s thoughts beyond the present restoration of her brother, and fixed them upon the resurrection of the just. This He did that she might see in the resurrection of Lazarus a pledge of the resurrection of all the righteous dead, and an assurance that it would be accomplished by the Saviour’s power” (The Desire of Ages, p. 530). This promise echoes the hope given through the prophet Daniel, who wrote, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2). Jesus was preparing to give Martha a living preview of that great day. Sr. White adds, “Christ had not only the loved ones at Bethany to think of; He had the training of His disciples to consider. They were to be His representatives to the world, that the Father’s blessing might include all. For their sake He permitted Lazarus to die” (Sons and Daughters of God, p. 92). The Bible further promises “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Peter 5:10, KJV). And “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4, KJV). Sr. White states, “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (In Heavenly Places, p. 51, 1967). Additionally, “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him. He who had said, ‘I lay down my life, that I might take it again,’ came forth from the grave to life that was in Himself” (In Heavenly Places, p. 51, 1967). Thus, the promise to Martha was a seed of hope planted not only for her, but for all future generations of believers who would face the tomb. How does Jesus reveal Himself as the immediate source of resurrection, not just a future event?

RESURRECTION’S PERSONIFIED POWER!

While Martha’s faith was anchored in a future event, Jesus reveals a more profound and immediate truth: the resurrection is not just an event, but a Person. He declares, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die” (John 11:25-26). This is one of the most powerful “I AM” statements in all of Scripture, a direct claim to divinity and absolute power over death. He is not merely a channel of resurrection power; He is its very source. Sr. White expounds on this glorious truth: “In Christ is life, original, unborrowed, underived. ‘He that hath the Son hath life.’ 1 John 5:12. The divinity of Christ is the believer’s assurance of eternal life” (The Desire of Ages, p. 530). This concept is central to the gospel. As the Apostle Paul would later write, “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:21-22). The miracle about to be performed was to be the ultimate proof of this claim. Sr. White writes, “By His word and His works He declared Himself the Author of the resurrection. He who Himself was soon to die upon the cross stood with the keys of death, a conqueror of the grave, and asserted His right and power to give eternal life” (The Desire of Ages, p. 530). The Bible further affirms “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6, KJV). And “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23, KJV). Sr. White explains, “The question, ‘If a man die, shall he live again?’ has been answered…. God in human form has brought life and immortality to light through the gospel. In dying, Christ secured eternal life for all who believe in Him” (In Heavenly Places, p. 93, 1967). Additionally, “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (In Heavenly Places, p. 94, 1967). When Martha confesses, “Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world” (John 11:27), her faith becomes the foundation upon which Jesus would demonstrate that He is, in fact, everything He claimed to be. How does Mary’s raw grief touch the spirit of Christ in profound empathy?

SAVIOR’S TEARS FLOW!

The scene shifts dramatically with the arrival of Mary, whose grief is raw and unrestrained. Her actions speak volumes before she utters a word. The scripture records, “Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died” (John 11:32). Her collapse is an act of utter desperation and complete dependence, a silent acknowledgment that her only hope lay before her. It is this display of raw, human anguish, coupled with the feigned sorrow of the crowd, that touches the very spirit of Christ. The Bible says, “When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled” (John 11:33). This was not a quiet sadness, but a deep, visceral reaction to the brokenness before Him. Sr. White provides a powerful commentary on this moment: “He read the hearts of all assembled. He saw that with many, what passed as a demonstration of grief was only pretense. He knew that some in the company, now manifesting hypocritical sorrow, would ere long be planning the death, not only of the mighty miracle worker, but of the one to be raised from the dead” (The Desire of Ages, p. 533). This mingling of sincere faith and cynical hypocrisy stirred a righteous indignation within Him. The Bible gives us another glimpse of such divine empathy in the Old Testament: “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them” (Isaiah 63:9). Yet, as Sr. White notes, Christ “restrained His righteous indignation. The words He could in all truth have spoken, He did not speak, because of the loved one kneeling at His feet in sorrow, who truly believed in Him” (The Desire of Ages, p. 533). The Bible further illustrates “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13, KJV). And “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15, KJV). Sr. White writes, “With pitying tenderness He looked upon their sorrowful, tear-stained faces. Tears were in His own eyes and voice as He said, ‘Come ye yourselves apart into a desert place, and rest awhile’” (The Ministry of Healing, p. 33, 1905). Additionally, “Gracious, tenderhearted, pitiful, He went about lifting up the bowed-down and comforting the sorrowful” (The Ministry of Healing, p. 24, 1905). His compassion for the true-hearted mourner overrode His judgment of the insincere, a profound lesson for all who minister. What profound vulnerability does the Creator reveal in His tears at the grave?

CREATOR’S VULNERABLE WEEPING!

In a moment of stunning vulnerability, the Creator of the universe weeps. The shortest verse in the Bible, “Jesus wept” (John 11:35), carries the weight of all human sorrow. This was not merely a performance for the crowd; it was the genuine outpouring of a heart that felt the full sting of death and the pain of separation. Why did He weep? Sr. White explains that His tears had a dual source. First, it was an act of profound human sympathy: “Though He was the Son of God, yet He had taken human nature upon Him, and He was moved by human sorrow. His tender, pitying heart is ever awakened to sympathy by suffering. He weeps with those that weep, and rejoices with those that rejoice” (The Desire of Ages, p. 533). This fulfills the call later given to us: “Rejoice with them that do rejoice, and weep with them that weep” (Romans 12:15). But His tears flowed from a deeper, divine sorrow. Sr. White continues, “The weight of the grief of ages was upon Him. He saw the terrible effects of the transgression of God’s law… His heart was pierced with the pain of the human family of all ages and in all lands” (The Desire of Ages, p. 534). He wept not just for Lazarus, but for every child of Adam who would ever be touched by the curse of sin and death. The Bible tells us, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). The Bible further comforts with “For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning” (Psalm 30:5, KJV). And “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). Sr. White states, “Here are the heights and depths of the Christian’s experience; a living church will have fellowship with a living Saviour” (The Faith I Live By, p. 98, 1958). Additionally, “Circumstances may separate us from every earthly friend; but no circumstance, no distance, can separate us from the heavenly Comforter. Wherever we are, wherever we may go, He is always at our right hand to support, sustain, uphold, and cheer” (The Faith I Live By, p. 98, 1958). In those tears, we see the perfect union of divinity and humanity—a God who is powerful enough to conquer death, yet tender enough to weep with those who suffer under its shadow. How does the command to roll away the stone bridge divine power and human responsibility?

UNBELIEF’S STONE ROLLED!

As Jesus stands before the tomb, He issues a command that bridges the gap between divine power and human responsibility: “Take ye away the stone” (John 11:39). This was not a task beyond His own power; He who could call the dead to life could certainly command a stone to move. Yet, He chose to involve human hands in the working of His miracle. It is here that Martha’s practical, yet limited, faith reasserts itself. She objects, “Lord, by this time he stinketh: for he hath been dead four days” (John 11:39). Her focus was on the natural reality of decay, a stark contrast to the supernatural power about to be displayed. Sr. White observes, “The human heart is slow to understand Christ’s words, and Martha’s faith had not grasped the true meaning of His promise” (The Desire of Ages, p. 535). Jesus’ gentle rebuke, “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” (John 11:40), is a call to look beyond the impossible and trust His word implicitly. This principle of acting on God’s command, even when it seems illogical, is a recurring theme in Scripture. God told Moses, “Speak unto the children of Israel, that they go forward” (Exodus 14:15), even as the Red Sea lay before them. They had to step toward the water before the path was opened. Sr. White emphasizes this point: “Natural impossibilities cannot prevent the work of the Omnipotent One. Skepticism and unbelief are not humility. Implicit belief in Christ’s word is true humility, true self-surrender” (The Desire of Ages, p. 535). The Bible further teaches “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6, KJV). And “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Matthew 17:20, KJV). Sr. White writes, “The very trials that task our faith most severely and make it seem that God has forsaken us, are to lead us closer to Christ, that we may lay all our burdens at His feet and experience the peace which He will give us in exchange” (Patriarchs and Prophets, p. 97, 1970). Additionally, “The provisions of redemption are free to all; the results of redemption will be enjoyed by those who have complied with the conditions” (Patriarchs and Prophets, p. 148, 1979). Martha’s hesitation represents the stone of doubt that often blocks the work of God in our own lives and ministries. What profound lesson does the rolling of the stone teach about divine-human partnership?

COOPERATION’S DIVINE LINK!

While the command to roll away the stone was a test for Martha, it was a profound lesson for all humanity on the principle of divine-human cooperation. God does not dispense with our aid; He invites our participation. He requires us to do what is in our power, and He will accomplish what is beyond our power. Sr. White explains this divine partnership with perfect clarity: “Thus Christ would show that humanity is to cooperate with divinity. What human power can do divine power is not summoned to do. God does not dispense with man’s aid. He strengthens him, cooperating with him as he uses the powers and capabilities given him” (The Desire of Ages, p. 535). This is the essence of our work as believers. We are called to be “workers together with him” (2 Corinthians 6:1). We are to preach the word, visit the sick, comfort the grieving, and roll away the stones of prejudice and ignorance that keep people from seeing the glory of God. The apostle Paul describes this joint operation perfectly: “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:12-13). Sr. White further elaborates, “The work of salvation is a work of co-partnership, a joint operation. No man can work out his own salvation without the aid of the Holy Spirit. The co-operation of divine and human forces is necessary for the formation of right principles in the character” (Review and Herald, May 28, 1908). The Bible further emphasizes “For we are labourers together with God: ye are God’s husbandry, ye are God’s building” (1 Corinthians 3:9, KJV). And “I can do all things through Christ which strengtheneth me” (Philippians 4:13, KJV). Sr. White states, “God might have created man without the power to transgress His law; He might have withheld the hand of Adam from touching the forbidden fruit; but in that case man would have been, not a free moral agent, but a mere automaton. Without freedom of choice, his obedience would not have been voluntary, but forced. There could have been no development of character” (Conflict and Courage, p. 30, 1970). Additionally, “There was to be co-operation between man and God. But this plan was greatly interfered with by Adam’s transgression. Satan led him to sin, and the Lord would not communicate with him after he had sinned as he did when he was without sin. After the fall Christ became Adam’s instructor. He acted in God’s stead toward humanity, saving the race from immediate death. He took upon Him the work of mediator between God and man” (Conflict and Courage, p. 44, 1970). The rolling of the stone was a simple, physical act, but it was an act of faith and obedience that prepared the way for the display of omnipotent power. How does Jesus’ prayer affirm His divine identity and prepare for the miracle?

VOICE WAKES DEATH!

With the stone rolled away, a hush falls over the expectant crowd. Jesus now turns His face toward heaven, not as a petitioner begging for power, but as a Son communing with His Father. His prayer is one of thanks and public affirmation, designed for the benefit of those watching: “Father, I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me” (John 11:41-42). This prayer reveals the perfect unity and unbroken communication between the Father and the Son. It was a declaration of His divine identity and authority, a final piece of evidence before the ultimate demonstration of power. Sr. White captures the significance of this moment: “Here Christ claims God as His Father, and with perfect confidence declares that He is the Son of God” (The Desire of Ages, p. 536). This confidence was not based on a hope, but on a reality. As Jesus Himself had taught, “For as the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:26). The power He was about to wield was not borrowed; it was inherent. Sr. White adds, “In His divinity, Christ possessed the power to break the bonds of death” (The Desire of Ages, p. 785). The Bible further declares “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us” (1 John 5:14, KJV). And “If ye shall ask any thing in my name, I will do it” (John 14:14, KJV). Sr. White notes, “The Lord is willing to do great things for us. We shall not gain the victory through numbers, but through the full surrender of the soul to Jesus. We are to go forward in His strength, trusting in the mighty God of Israel” (Conflict and Courage, p. 46, 1970). Additionally, “There is a lesson for us in the story of Gideon’s army…. The Lord is just as willing to work through human efforts now, and to accomplish great things through weak instrumentalities” (Conflict and Courage, p. 265, N/A). The prayer was the calm before the storm of divine energy, a moment that solidified His claim and prepared the hearts of the onlookers to witness the impossible. How does Christ’s thunderous cry pierce the veil of death itself?

DEATH’S SUMMONS SHATTERED!

In stark contrast to the quiet confidence of His prayer, the command to the dead is a thunderous cry of absolute authority. The scripture says, “And when he thus had spoken, he cried with a loud voice, Lazarus, come forth” (John 11:43). This was not a request, but a divine summons that pierced the veil of death itself. That voice, which spoke worlds into existence, now spoke life back into a decaying body. Sr. White paints a vivid picture: “[Christ’s] voice, clear and penetrating, pierces the ear of the dead. As He speaks, divinity flashes through humanity. In His face, which is lighted up by the glory of God, the people see the assurance of His power” (The Desire of Ages, p. 536). The result was immediate and undeniable: “And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go” (John 11:44). The same power that raised Lazarus will one day call all the righteous dead, as Paul wrote, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16). Sr. White concludes the scene beautifully: “Lazarus is set free, and stands before the company, not as one emaciated from disease, and with feeble, tottering limbs, but as a man in the prime of life, and in the vigor of a noble manhood. His eyes beam with intelligence and with love for his Saviour. He casts himself in adoration at the feet of Jesus” (The Desire of Ages, p. 536). The Bible further proclaims “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Corinthians 15:51-52, KJV). And “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Corinthians 15:54, KJV). Sr. White writes, “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (In Heavenly Places, p. 51, 1967). Additionally, “Christ arose from the dead as the first fruits of those that slept. He was the antitype of the wave sheaf, and His resurrection took place on the very day when the wave sheaf was to be presented before the Lord” (In Heavenly Places, p. 92, 1967). The miracle was complete, a stunning testament to the One who is, in Himself, the Resurrection and the Life. How do the threads of faith, promise, and power weave through the narrative of Bethany?

MIRACLE UNPACKED!

To fully grasp the lessons of Bethany, we must analyze the threads of faith, promise, and power woven throughout this narrative. The confidence of Martha and Mary, though expressed differently, was rooted in their personal history with Jesus. They had witnessed His power and experienced His love, leading them both to the same conclusion: “Lord, if thou hadst been here, my brother had not died” (John 11:21, 32). This foundational trust, even when strained by confusion and grief, became the platform for Christ’s greater work. In response, Jesus promised not just a future hope but a present reality, declaring Himself the source of all life. This promise extends to every believer, for as the apostle John wrote, “And this is the record, that God hath given to us eternal life, and this life is in his Son” (1 John 5:11). Sr. White confirms this, stating, “To the believer, Christ is the resurrection and the life. In our Saviour the life that was lost through sin is restored; for He has life in Himself to quicken whom He will” (The Desire of Ages, p. 787). The Bible further assures “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3, KJV). And “He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:12, KJV). Sr. White explains, “Unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (In Heavenly Places, p. 94, 1967). Additionally, “Our hope is not without foundation; our inheritance is not corruptible. It is not the subject of imagination. We read in the Bible about the resurrection of Christ from the dead, but do we act as though we believed it? Do we believe that Jesus is a living Saviour, that He is not in Joseph’s new tomb, with the great stone rolled before it, but that He has risen from the dead and ascended on high …?” (In Heavenly Places, p. 94, 1967). The sisters’ confidence, though imperfect, was met with a promise that exceeded their wildest expectations, a lesson for us to trust Him even when we cannot trace His hand. How does the miracle reveal the interplay between divine sovereignty and human participation?

SOVEREIGNTY’S HUMAN PART!

The miracle further reveals the beautiful interplay between divine sovereignty and human participation. Jesus wept, not from weakness, but from a dual sense of compassion—He felt the sting of human sorrow for His friends, and He carried the divine weight of sorrow for a world ravaged by sin. As Sr. White explains, “It was not only because of His human sympathy with Mary and Martha that Jesus wept. In His tears there was a sorrow as high above human sorrow as the heavens are higher than the earth” (The Desire of Ages, p. 534). Yet, in the midst of this divine work, He commanded human hands to “Take ye away the stone” (John 11:39), teaching the eternal principle of cooperation. We are not passive spectators in the work of salvation; we are active partners. The Bible is clear: “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10). Sr. White powerfully affirms this: “What human power can do divine power is not summoned to do. God does not dispense with man’s aid. He strengthens him, cooperating with him as he uses the powers and capabilities given him” (The Desire of Ages, p. 535). The Bible further states “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5-6, KJV). And “Commit thy way unto the Lord; trust also in him; and he shall bring it to pass” (Psalm 37:5, KJV). Sr. White notes, “Circumstances may separate us from every earthly friend; but no circumstance, no distance, can separate us from the heavenly Comforter. Wherever we are, wherever we may go, He is always at our right hand to support, sustain, uphold, and cheer” (The Faith I Live By, p. 98, 1958). Additionally, “When assailed by the enemy, when overwhelmed by temptation, we are to repose our faith in God; for we have His pledged word that we are never to be left to battle alone” (The Faith I Live By, p. 100, 1958). Our role is to roll away the stones of doubt, prejudice, and sin, preparing the way for God’s life-giving power to work. What model do Lazarus and his family provide for our experience in awakening from spiritual death?

CENTRAL FIGURES REVEALED!

The central figures in this drama—Lazarus and his family—provide a model for our own experience. The family consisted of Lazarus and his two sisters, Martha and Mary, who were beloved friends of Jesus and in whose home He often found rest. Upon hearing the call of Jesus, the resurrected Lazarus immediately came forth, his first act being one of adoration at the feet of his Savior, a powerful symbol of a soul awakened from spiritual death to new life in Christ. But why did Jesus delay His coming? He allowed Lazarus to die for a greater purpose: to demonstrate a power far beyond mere healing, a power over death itself, thereby solidifying the faith of His disciples and giving an irrefutable sign of His divinity to the world. As He told His disciples, “I am glad for your sakes that I was not there, to the intent ye may believe” (John 11:15). The disciples’ reaction was a mixture of fear and loyal devotion, with Thomas famously declaring, “Let us also go, that we may die with him” (John 11:16), not yet understanding the victory that was to come. This entire event was orchestrated to teach a vital lesson about how believers should view death. Sr. White writes, “To the Christian, death is but a sleep, a moment of silence and darkness. The life is hid with Christ in God” (The Desire of Ages, p. 787). This perspective, echoed by pioneer J.N. Loughborough, transforms the grave from a place of finality to a place of rest, awaiting the call of the Life-giver. (The Great Second Advent Movement, J.N. Loughborough, p. 33). The state of the dead is one of unconscious sleep, a doctrine clearly taught by pioneers like Uriah Smith, who wrote extensively to counter the unbiblical idea of an eternally conscious soul. (The State of the Dead and the Destiny of the Wicked, Uriah Smith, p. 6). The Bible further teaches “The dead praise not the Lord, neither any that go down into silence” (Psalm 115:17, KJV). And “For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten” (Ecclesiastes 9:5, KJV). Sr. White explains, “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (In Heavenly Places, p. 51, 1967). Additionally, “Christ arose from the dead as the first fruits of those that slept. He was the antitype of the wave sheaf, and His resurrection took place on the very day when the wave sheaf was to be presented before the Lord” (In Heavenly Places, p. 92, 1967). The raising of Lazarus was the ultimate confirmation of this truth and the ultimate pledge of our own future resurrection. How does the story reflect God’s profound, sacrificial love?

GOD’S LOVE CONCEPTS!

How do these concepts reflect God’s love? The story of Lazarus is a profound exhibition of divine love, a love that is not distant or theoretical but deeply personal, compassionate, and sacrificial. We see this love in Christ’s willingness to enter into the messiness of human grief, to be “deeply moved in spirit and troubled” by the pain of His friends. This is a love that does not stand aloof from suffering but draws near to it. The scripture says, “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psalm 34:18). The ultimate expression of this love, however, is seen in the very act of resurrection, for it was a miracle purchased at an infinite cost. Sr. White reveals the depth of this sacrifice: “When He raised Lazarus from the dead, He knew that for that life He must pay the ransom on the cross of Calvary. Every rescue made was to cause Him the deepest humiliation. He was to taste death for every man” (Sons and Daughters of God, p. 25). This love is not merely sympathetic; it is substitutionary. He wept at the grave because He knew the price of conquering it, a price He was willing to pay to restore life. This is the love that gives everything, holding nothing back, a love that vindicates God’s character against Satan’s accusations of selfishness. As Sr. White wrote, “By pouring the whole treasury of heaven into this world, by giving us in Christ all heaven, God has purchased the will, the affections, the mind, the soul, of every human being” (Christ’s Object Lessons, p. 326). The Bible further assures “For God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). And “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). Sr. White states, “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (In Heavenly Places, p. 51, 1967). Additionally, “Christ arose from the dead as the first fruits of those that slept. He was the antitype of the wave sheaf, and His resurrection took place on the very day when the wave sheaf was to be presented before the Lord” (In Heavenly Places, p. 92, 1967). The love demonstrated at Bethany was a preview of the love that would be poured out on Calvary, a love that conquers our greatest enemy and offers us eternity. What are our core responsibilities toward God in light of these concepts?

RESPONSIBILITY TO GOD!

In light of these concepts, what are my responsibilities toward God? The narrative of Lazarus illuminates our core responsibilities: to believe, to obey, and to cooperate. Our primary duty is to cultivate a faith like Martha’s—a faith that declares, “I believe that thou art the Christ” (John 11:27), even in the face of impossible circumstances. This is not a blind leap but a confident trust in the character and power of God, an unwavering belief that He is who He says He is. The Bible commands us, “Trust in the Lord with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5). This faith, however, is not passive; it leads to active obedience. Our responsibility is to “take ye away the stone” when commanded, to do the human part in God’s divine work without questioning or hesitation. Sr. White defines our duty with clarity: “The will of God is revealed in His written word, and this is the essential knowledge… The whole duty of man is summed up by the Saviour. He says, ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind’” (Fundamentals of Christian Education, p. 186). This love is demonstrated through our cooperation with His plan. We are to submit our will to His, allowing Him to work in us “both to will and to do of His good pleasure” (Philippians 2:13). Our life is not our own; it is a stewardship, a talent to be invested in His service. As Sr. White reminds us, “All our talents of time, ability, and influence were bestowed by God, and are to be given back to Him in willing service” (The Youth’s Instructor, September 13, 1894). The Bible further commands “Therefore I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV). And “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Colossians 3:23, KJV). Sr. White explains, “Every true disciple is born into the kingdom of God as a missionary. He who drinks of the living water becomes a fountain of life. The receiver becomes a giver. The grace of Christ in the soul is like a spring in the desert, welling up to refresh all, and making those who are ready to perish eager to drink of the water of life” (The Faith I Live By, p. 90, 1958). Additionally, “Faith is the victory that overcomes the world. It is the connecting link between heaven and earth, the medium through which divine power is communicated to man, enabling him to overcome every temptation and to do the will of God” (The Faith I Live By, p. 216, 1958). Therefore, my responsibility is to surrender my doubt, obey His commands, and actively partner with Him in the great work of salvation. What model does Christ provide for our responsibility toward our neighbors?

NEIGHBOR’S LOVE DUTY!

In light of these concepts, what are my responsibilities toward my neighbor? The example of Christ at Bethany provides a clear and compelling model for our responsibility toward our neighbors. Our first duty is to enter into their suffering with genuine compassion, to “weep with them that weep” (Romans 12:15). Jesus did not offer platitudes from a distance; He drew near, felt their pain, and mingled His tears with theirs. This act of empathy is the foundation of all effective ministry. We are called to have the heart of the Good Samaritan, who saw a neighbor in need and “had compassion on him” (Luke 10:33). Sr. White powerfully articulates this principle: “Our neighbors are not merely our associates and special friends; they are not simply those who belong to our church, or who think as we do. Our neighbors are the whole human family. We are to do good to all men, and especially to those who are of the household of faith” (Review and Herald, October 18, 1898). Beyond compassion, our responsibility is to be agents of liberation. After Jesus called Lazarus from the tomb, He commanded the onlookers, “Loose him, and let him go” (John 11:44). Our neighbors, even after they have experienced the life-giving call of Christ, are often still bound by the graveclothes of past habits, fears, and guilt. Our work is to help them find true freedom, to gently help unbind them through encouragement, teaching, and fellowship. Sr. White emphasizes that this love must be active: “The divine law requires us to love God supremely, and our neighbor as ourselves. Without the exercise of this love, the highest profession of faith is mere hypocrisy… To leave a suffering neighbor unrelieved is a breach of the law of God” (The Signs of the Times, January 10, 1911). The Bible further instructs “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). And “Let no man seek his own, but every man another’s wealth” (1 Corinthians 10:24, KJV). Sr. White writes, “Wherever there is a church, special attention should be given to searching out this class and ministering to them” (Counsels on Health, p. 27, 1923). Additionally, “The tender sympathies of our Saviour were aroused for fallen and suffering humanity. If you would be His followers, you must cultivate compassion and sympathy. Indifference to human woes must give place to lively interest in the sufferings of others” (Counsels on Health, p. 46, 1923). Our responsibility, then, is to embody the compassionate, liberating love of Christ to everyone we meet. How is the story of Lazarus the gospel in miniature, from death to triumphant life?

VICTORY WON SURE!

The story of Lazarus is the gospel in miniature. It begins with the grim reality of death and ends with the glorious triumph of life. The stone-sealed tomb in Bethany stands as a symbol of every human heart entombed by sin, every life silenced by despair. But into that darkness, a voice of infinite power speaks, a command that shatters the dominion of the grave. The same voice that pierced the silence of Lazarus’s tomb is the voice that speaks life to our souls today through the conviction of the Holy Spirit. It is the same voice that will one day pierce the clouds of heaven with the sound of a trumpet, and “the dead in Christ shall arise” (1 Thessalonians 4:16). The miracle at Bethany is not just a memory; it is a promise. It is the pledge of our own resurrection, the assurance that the grave is not our final home. To the believer, death is but a small matter, a momentary sleep in the silent darkness, from which the Life-giver will awaken us. As Sr. White so beautifully wrote, “To the Christian, death is but a sleep, a moment of silence and darkness. The life is hid with Christ in God, and ‘when Christ, who is our life, shall appear, then shall ye also appear with Him in glory.’ Colossians 3:4” (The Desire of Ages, p. 787). The Bible further assures “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22, KJV). And “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace” (Psalm 37:11, KJV). Sr. White explains, “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (In Heavenly Places, p. 51, 1967). Additionally, “Christ arose from the dead as the first fruits of those that slept. He was the antitype of the wave sheaf, and His resurrection took place on the very day when the wave sheaf was to be presented before the Lord” (In Heavenly Places, p. 92, 1967). Let us go forth from this study, then, not with fear, but with the unshakeable confidence and profound compassion that comes from knowing the One who is, and always will be, the Resurrection and the Life.

SELF REFLECTIONS!

As , we are called to carry the message of Bethany into a world that is still weeping. The principles unearthed from this story are not abstract doctrines but practical tools for ministry. How, then, can we apply this blueprint in our daily work?
First, we must embrace the Theology of Delay. When we minister to those experiencing divine silence, we must have the courage to teach them that God’s delays are not denials. We can ask ourselves and those we counsel: “What greater work might God be preparing to do through this trial? How can this period of waiting deepen our faith from one of prevention to one of resurrection?”
Second, we must master the art of Meeting People Where They Are. Like Jesus with Martha, we must listen to the cries of pain and the confessions of doctrinal belief. We can customize this by asking, “What is the ‘creed’ this person holds? How can I use their existing knowledge of God as a bridge to a deeper, more personal relationship with Christ as the ‘I AM’ in their situation?”
Third, we must champion the truth of Divine-Human Cooperation. We must challenge ourselves and our congregations to be “stone-rollers.” In your community, what are the “stones” of prejudice, tradition, or apathy that are blocking God’s power? What practical, human work can be done in faith to prepare the way for a miracle of revival and conversion?
Finally, we are called to be a community of Liberators. After someone responds to the divine call, our work has just begun. Who in your church is still “bound” by graveclothes? Who needs help being loosed from past guilt, damaging relationships, or legalistic fears? Our Sabbath Schools, small groups, and personal friendships must become safe places where people are gently and lovingly unbound, so they can walk in the full freedom Christ intends for them.

“Death is swallowed up in victory” (1 Corinthians 15:54, KJV).

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