SANCTUARY: SAMARITAN WOMAN

Isaiah 12:3, KJV: Therefore with joy shall ye draw water out of the wells of salvation.

ABSTRACT

This article delves into the profound symbolism embedded in Jesus’ encounter with the Samaritan woman at Jacob’s well, as recorded in John 4:1-26, drawing parallels to the earthly sanctuary’s elements that foreshadow God’s redemptive plan. It highlights how this intimate dialogue reflects divine invitation, atonement, cleansing, nourishment, illumination, prayer, access, and covenant treasures, ultimately revealing God’s boundless love, our devotion in true worship, and our call to inclusive outreach.

DIVINE ENCOUNTER UNFOLDS!

Today, draw near, for today we are summoned to a sacred rendezvous, a profound exploration into the heart of Scripture. Let’s venture into the sun-drenched landscapes of Samaria, to the ancient well of Jacob, where destiny orchestrated a divine encounter. John, in his gospel, chapter 4 verses 1 through 26, unveils for us a scene both intimate and universal—Jesus’s discourse with the Samaritan woman. But this is no mere chance meeting; it is a divinely appointed lesson, rich with symbolism that echoes the very blueprint of salvation itself—the sanctuary service. As we unravel this narrative thread by thread, we will witness how this personal conversation mirrors the grand, overarching plan of redemption, beautifully symbolized in the furniture and layout of the earthly sanctuary, a type and shadow of heavenly realities. The sanctuary serves unto the example and shadow of heavenly things, as 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 (Hebrews 8:5, KJV). These are a shadow of things to come; but the body is of Christ (Colossians 2:17, KJV). The earthly sanctuary was a figure for the time then present, in which were offered both gifts and sacrifices; its two holy places were patterns of things in the heavens; Christ, our great High Priest, is a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man (Patriarchs and Prophets, p. 356, 1890). The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people (The Great Controversy, p. 423, 1911). Prepare your hearts and minds, as we unearth these timeless truths, for they are not just relics of the past, but living principles for our ministry today, illuminating our path and enriching our understanding of God’s eternal design. But how does this open invitation begin to unfold in the sanctuary’s welcoming embrace?

MERCY’S OPEN GATEWAY!

Imagine, if you will, the bustling activity of the sanctuary’s outer court, the place of initial access, where all were invited to enter and draw near to God. The entrance, marked by a magnificent veil stood as a testament to divine artistry and welcome. “And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework” (Exodus 26:36). In the same spirit of open invitation, Jesus, the very Door to salvation, approaches the Samaritan woman, a figure marginalized by societal and religious norms. “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9). Ellen G. White elucidates this point, stating, “The door to the outer court of the sanctuary was hung with rich and beautiful curtains, and this door was ever open to both Jew and Gentile. This was symbolic of the door to the church of Christ, which is to be open to all nations, tongues, and peoples.” (Manuscript Releases, vol. 16, 193). Again, she writes, “The entrance to the sanctuary was by an open door. This door represents Jesus Christ, and it was ever open to the righteous and the sinful. All were welcomed freely to come to the place of worship.” (Signs of the Times, June 22, 1882). Every man that hath heard, and hath learned of the Father, cometh unto me (John 6:45, KJV). Come unto me, all ye that labour and are heavy laden, and I will give you rest (Matthew 11:28, KJV). The door, or entrance, of twenty cubits width, was in the center of the east end of the court. The curtains forming the door of the court were of blue, and purple, and scarlet, and fine twined linen, the work of an embroiderer (The Cross and its Shadow, p. 730, 1914). The command was communicated to Moses while in the mount with God, Let them make Me a sanctuary; that I may dwell among them; and full directions were given for the construction of the tabernacle (Patriarchs and Prophets, p. 313, 1890). Does not this resonate with profound significance? Just as the sanctuary door welcomed all into its precincts, Christ, our Door, extends His invitation to every soul, regardless of their standing. The Samaritan woman, an outcast in many eyes, was not excluded, just as no one is barred from entering through Christ, the Door to eternal life. Let us, therefore, in our ministries, embody this inclusive spirit, tearing down barriers and extending the Gospel’s call to all who will hear. Yet what echoes of atonement resonate from this sacred altar?

ATONEMENT’S ETERNAL ECHO!

Within the outer court, the altar of sacrifice stood as a stark reminder of humanity’s sin and the necessity of atonement. Here, blood flowed, a symbolic representation of the life that was forfeited due to transgression, pointing forward to the ultimate sacrifice of Christ. While John 4 does not explicitly mention the altar, Jesus, in offering “living water,” subtly yet powerfully alludes to His impending sacrifice, the foundation of salvation. “Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water” (John 4:10). The altar of burnt offering was centrally located in the outer court, signifying its foundational role in approaching God. “And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the LORD commanded Moses” (Exodus 40:29). Sr. White deeply connects the altar to Christ, affirming, “The altar of burnt offering was to testify to the penitent sinner of a Mediator through whom he might find access to Jehovah. Was this altar of copper and of blood of any value in itself? No; but it pointed to the altar that was to be set up in the world for the salvation of sinners, even the cross of Calvary.” (Australasian Union Conference Record, September 1, 1903). And further, “The altar of burnt offering, standing just at the entrance of the tabernacle, showed that the very first work to be accomplished in order to approach God must be atonement. Every sacrifice pointed to Christ.” (The Youth’s Instructor, December 1, 1898). For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him (2 Corinthians 5:21, KJV). Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God (Romans 3:25, KJV). The ministration of the sanctuary consisted of two divisions, a daily and a yearly service. The daily service was performed at the altar of burnt offering in the court of the sanctuary and in the holy place; while the yearly service was in the most holy (Patriarchs and Prophets, p. 352, 1890). God expressly directed that every offering presented for the service of the sanctuary should be without blemish (Patriarchs and Prophets, p. 352, 1890). Behold the parallel! Just as the sacrifices at the altar were indispensable for reconciliation, Jesus’ “living water”—a metaphor for His saving grace—is offered as the means of atonement for the Samaritan woman, and for all humanity. The sacrifice symbolized at the altar finds its antitype in Christ’s offering of Himself, making salvation accessible to even the most unexpected individuals at the most ordinary of places, like a well in Samaria. Let this truth embolden us to present Christ’s atoning sacrifice as the foundational message in our ministry, for it is through His blood alone that we find redemption. But how does this cleansing prepare us for deeper communion?

PURITY’S PURIFYING BASIN!

Continuing our symbolic journey through the outer court, we encounter the laver, a basin filled with water for the priests’ ceremonial cleansing. This act of washing was not merely for physical hygiene but for spiritual purification before entering the Holy Place. The very conversation between Jesus and the woman about water transcends the physical thirst and delves into the realm of spiritual cleansing, represented by the laver. “Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:13-14). The construction and purpose of the laver were divinely ordained for essential cleansing. “Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Moses and Aaron and his sons shall wash their hands and their feet thereat” (Exodus 30:18-19). Sr. White reveals the laver’s spiritual significance: “The laver of brass was for washing. Purity is required of all who come into God’s presence. The laver was of burnished brass, and the priests were to behold themselves reflected in it as they washed their hands and feet before entering the tabernacle of God. Thus they were constantly reminded of the purity that should characterize those who approached Jehovah.” (Signs of the Times, June 22, 1882). And again, “The laver, like the altar of sacrifice, pointed to Christ. Water, like blood, is a cleansing, purifying agent; and both are figures of the provision that through Christ alone can make us pure.” (The Youth’s Instructor, December 1, 1898). Create in me a clean heart, O God; and renew a right spirit within me (Psalm 51:10, KJV). Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow (Psalm 51:7, KJV). The laver held the water, which was used for cleansing the priests before they entered the holy place, or before they came to the altar to offer an offering upon the altar (The Cross and its Shadow, p. 191, 1914). The laver was not only a mirror to reveal uncleanness, but a bath for the removal of all defilement. The laver held the water, which was used to wash away the physical impurities (The Sanctuary Service, p. 16, 1947). Reflect on the profound symbolism: just as the priests were required to cleanse themselves at the laver before entering God’s presence, we too must experience spiritual cleansing through Christ. The “living water” He offers is not merely thirst-quenching but sin-cleansing, purifying our hearts and minds. The Samaritan woman’s encounter with Jesus at the well becomes her laver experience, a moment of spiritual washing as she engages with the Savior, preparing her for a deeper relationship with God. Let us, in our ministry, emphasize the necessity of spiritual cleansing, urging all to come to Christ, the true Laver, for purification from sin, preparing them to enter into fellowship with the Holy One. Yet what sustenance awaits in this realm of intimacy?

NOURISHMENT’S DIVINE TABLE!

Transitioning from the outer court to the Holy Place, we step into a realm of deeper intimacy with God. Here, the table of shewbread stood perpetually, adorned with twelve loaves, representing the twelve tribes of Israel, a constant offering and reminder of God’s provision. Jesus’ declaration of “living water” to the Samaritan woman directly parallels His later pronouncement, “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35). This connection underscores that the “living water” is not only about cleansing but also about spiritual sustenance, much like the shewbread. The command to maintain the shewbread was perpetual and significant. “And thou shalt set upon the table shewbread before me alway” (Exodus 25:30). Sr. White reveals the symbolic depth: “The table of shewbread, standing ever before the Lord, testified to man’s dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ.” (Signs of the Times, June 22, 1882). And further, “The loaves of shewbread, perpetually upon the table in the sanctuary, were a part of the daily offering. They were called shewbread, or ‘bread of faces,’ because they were always to be before the face of the Lord. They acknowledged man’s dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ.” (Patriarchs and Prophets, 347). Give us this day our daily bread (Matthew 6:11, KJV). But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:4, KJV). The table of showbread stood on the north. With its ornamental crown, it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve loaves of bread arranged in two piles (Patriarchs and Prophets, p. 347, 1890). The table of shewbread, with its seven lamps, giving light to the sanctuary, represented also the Holy Spirit. No earthly light illuminated the holy place. The candlestick, ever burning, pointed to the fact that Christ’s followers are to shed light upon the world (Signs of the Times, June 22, 1882). Consider this: just as the shewbread was essential for the priests’ nourishment in their holy service, Christ, the Bread of Life, is indispensable for our spiritual sustenance on our earthly pilgrimage. The “living water” offered to the woman is akin to this heavenly bread, providing enduring spiritual nourishment. In our ministry, let us consistently point to Christ as the Bread of Life, the source of all spiritual provision, for He alone can satisfy the hunger of the soul and empower us for service in His name. But how does this light dispel the shadows of misunderstanding?

ILLUMINATION’S GOLDEN GLOW!

Within the Holy Place, the golden candlestick radiated a constant, sacred light, its seven lamps symbolizing the Holy Spirit’s illuminating presence. This light was not merely for visibility but represented spiritual enlightenment, divine wisdom, and understanding. As Jesus engages with the Samaritan woman, we witness her gradual progression from ignorance and misunderstanding to profound revelation, culminating in her recognition of Him as the Messiah. The candlestick was meticulously designed to provide constant light in the Holy Place. “And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same” (Exodus 25:31). Sr. White connects the candlestick directly to Christ and the Spirit: “The golden candlestick, with its seven lamps, giving light to the sanctuary, represented also the Holy Spirit. No earthly light illuminated the holy place. The candlestick, ever burning, pointed to the fact that Christ’s followers are to shed light upon the world.” (Signs of the Times, June 22, 1882). And furthermore, “The candlestick, shedding its light upon the holy place, represents the word of God, which is the light of the world. Through His word, God illuminates the minds of men and women, and shines into their souls, awakening them to their responsibilities toward God and toward one another.” (The Southern Watchman, March 22, 1904). Thy word is a lamp unto my feet, and a light unto my path (Psalm 119:105, KJV). The entrance of thy words giveth light; it giveth understanding unto the simple (Psalm 119:130, KJV). The lamps in the earthly sanctuary were to burn continually (The Cross and its Shadow, p. 191, 1914). The golden candlestick, with its seven lamps, giving light to the sanctuary, represented also the Holy Spirit (Signs of the Times, June 22, 1882). Marvel at this spiritual illumination! Just as the candlestick banished darkness from the Holy Place, Christ, the Light of the World, dispels spiritual darkness in the Samaritan woman’s soul. Her transformation from initial misconceptions to joyous proclamation of the Messiah exemplifies the illuminating power of Christ. Our ministry must shine forth this light, guiding souls from darkness to understanding, from ignorance to truth, reflecting the very light of Christ, the Golden Candlestick, to a world shrouded in spiritual night. Yet what ascends from hearts transformed by this light?

PRAYER’S SWEET AROMA!

Deeper within the Holy Place stood the altar of incense, its fragrant smoke perpetually rising as a sweet aroma to God. This represented the prayers of the saints, ascending to heaven, and the intercession of Christ. The conversation between Jesus and the Samaritan woman culminates in a profound shift toward true worship, “in spirit and in truth,” transcending physical temples and locations. “Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father… But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him” (John 4:21, 23). The altar of incense held a place of honor and purpose within the sanctuary. “And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations” (Exodus 30:7-8). Sr. White connects the incense to prayer and Christ’s intercession: “Upon the altar of incense, which was in the holy place, before the veil of the most holy, the fragrant incense ascended with the prayers of Israel. So Christ presents His merits before the Father in behalf of those who believe in Him, and through the fragrance of His righteousness their prayers are acceptable to God.” (Signs of the Times, June 22, 1882). And further, “As the incense, ascending in fragrant clouds, was acceptable to God, so the prayers of penitent sinners are acceptable to Jehovah. Christ was represented by the altar of incense, and by His own merits and intercession, the sinner’s request is made acceptable to God.” (Patriarchs and Prophets, 353). Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice (Psalm 141:2, KJV). Pray without ceasing (1 Thessalonians 5:17, KJV). Much incense is added to the prayers of all and saints, and they then ascend before God (The Cross and its Shadow, p. 233, 1914). The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God (Patriarchs and Prophets, p. 353, 1890). Behold the power of prayer! Just as the incense carried sweet fragrance upward, our prayers, emanating from transformed hearts, are a pleasing offering to God. The encounter at the well leads the woman to a new understanding of worship—no longer confined to a specific place, but defined by inward sincerity and truth. Our ministry should cultivate this spirit of true worship, encouraging souls to engage in heartfelt prayer, knowing that through Christ’s intercession, their petitions ascend as sweet incense to the throne of grace. But what bridges the final divide to divine presence?

VEIL’S VICTORIOUS RENDING!

Moving beyond the Holy Place, we approach the veil, a thick curtain separating the Holy Place from the Most Holy Place. This veil symbolized the barrier between sinful humanity and the holy presence of God. However, Jesus’ declaration in John 4 about worship not being confined to a temple foreshadows the tearing of this veil at His crucifixion, signifying open access to God through His sacrifice. “Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father” (John 4:21). Matthew’s gospel poignantly describes the veil’s rending at the moment of Christ’s death. “Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:50-51). Sr. White interprets this event with profound significance: “When Christ cried out, ‘It is finished,’ the veil of the temple was rent in twain, from top to bottom, signifying that the great sacrifice had been offered, and that the way into the most holy was now made manifest.” (The Desire of Ages, 757). And again, “The rending of the veil of the temple showed that the partition between God and man was broken down, and that the way of salvation was now made plain to all.” (Selected Messages, Book 1, 238). Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh (Hebrews 10:19-20, KJV). Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need (Hebrews 4:16, KJV). The veil of the temple was rent in twain from top to bottom, signifying that the great sacrifice had been offered, and that the way into the most holy was now made manifest (The Desire of Ages, p. 757, 1898). The rending of the veil of the temple showed that the partition between God and man was broken down, and that the way of salvation was now made plain to all (Selected Messages, Book 1, p. 238, 1958). Reflect on this momentous tearing! Just as the veil, once a symbol of separation, was dramatically rent, Christ’s sacrifice bridged the chasm between humanity and divinity. Jesus’ words to the Samaritan woman prefigure this new era of direct access, where worship transcends earthly structures and enters into the very presence of the Father. Our ministry is to proclaim this open access, to declare that through Christ, the veil is torn, and all may now draw near to God with boldness and confidence. Yet what treasures lie within this innermost chamber?

COVENANT’S SACRED ARK!

Within the Most Holy Place, the Ark of the Covenant stood as the pinnacle of God’s dwelling place on earth. It housed the Ten Commandments, Aaron’s rod that budded, and the pot of manna—symbols of God’s immutable law, divine priesthood authority, and heavenly sustenance. These sacred contents find remarkable parallels in Jesus’ interaction with the Samaritan woman, all unveiled at Jacob’s well. Firstly, regarding the Ten Commandments, Jesus emphasizes worship “in spirit and in truth,” echoing the law’s spiritual essence, moving beyond mere outward observance to inward transformation. “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him” (John 4:23). The Ten Commandments, kept within the Ark, represented the foundation of God’s righteous government. “And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark” (Exodus 40:20). Sr. White highlights the law’s enduring nature and importance: “In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone, containing the ten commandments. These testified to the Lord’s immutable law, to His authority, and to His mercy.” (Patriarchs and Prophets, 349). And further, “The ten commandments are not arbitrary laws, but they are the expression of God’s wisdom and love. They are the principles of His government in heaven and earth. He who lives according to these principles will be blessed in body and soul.” (Signs of the Times, October 2, 1901). Secondly, Aaron’s rod, symbolizing priesthood authority, is mirrored in Jesus’ revelation of the woman’s hidden past, demonstrating His divine knowledge and authority as the ultimate High Priest. While not a direct quotation in John 4 about priesthood, Christ’s actions reveal His divine authority. Sr. White emphasizes the significance of Aaron’s rod: “The rod of Aaron that budded, was preserved in the ark as a sign of the priesthood vested in the house of Aaron. This rod, which was once dead, but which budded and bore fruit, was a symbol of life, and represented the resurrection of Christ from the dead, and the perpetuity of the priesthood of Christ.” (Signs of the Times, June 22, 1882). Lastly, the pot of manna, representing heavenly sustenance, finds its echo in Jesus’ offering of “living water,” akin to manna, providing eternal spiritual life. “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:14). The manna was divinely provided sustenance for Israel in the wilderness. “And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt” (Exodus 16:32). Sr. White connects manna to Christ, the Bread from heaven: “The pot of manna was a reminder of God’s care for Israel in the wilderness. This manna, which was given to the Israelites, pointed forward to Christ, the true bread from heaven.” (Signs of the Times, June 22, 1882). But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:21, KJV). Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them (Hebrews 7:25, KJV). There is a sanctuary, and in that sanctuary is the ark, and in the ark are the tables of stone, which contain the law spoken from Sinai amidst scenes of awful grandeur (Manuscript Releases, vol. 9, p. 252, 1990). The ark which contained God’s laws was the central feature of the whole sanctuary (The Sanctuary Service, p. 16, 1947). Contemplate these sacred treasures: just as the Ark held the essence of God’s covenant, Jesus, at Jacob’s well, embodies law, authority, and provision. He reveals the spiritual depth of the law, demonstrates His priestly authority through divine insight, and offers heavenly manna in the form of living water. Our ministry must reflect this fullness, proclaiming Christ as the embodiment of God’s law, authority, and provision, meeting every spiritual need of those we serve. But how does this radiant symbolism unveil God’s boundless affection?

LOVE’S LIMITLESS RADIANCE!

Through the intricate symbolism of the sanctuary and the transformative encounter at the well, God’s love shines forth with radiant clarity, manifested in boundless invitation, self-sacrificing atonement, and intimate communion. The open door of the outer court, perpetually welcoming, embodies God’s inclusive love, embracing all humanity without distinction. “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20). Sr. White marvels at the vastness of God’s love: “The plan of salvation was broader than man’s narrow comprehension; it was not only to save man, but to vindicate the character of God before the universe.” (Patriarchs and Prophets, 68). And she further elaborates on God’s comprehensive love, “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. It is not merely that He feels pity for us in our lost condition, but He so loved us that He gave His best gift, His most precious treasure, to redeem us from ruin and death, and to bring us back to Himself.” (The Signs of the Times, October 2, 1879). But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Romans 5:8, KJV). 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). God will not be pleased with anything less than the best we can offer. Those who love Him with all the heart, will desire to give Him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will (Patriarchs and Prophets, p. 353, 1890). The plan of salvation was broader than man’s narrow comprehension; it was not only to save man, but to vindicate the character of God before the universe (Patriarchs and Prophets, p. 68, 1890). Ponder this immeasurable love! God’s design, from the sanctuary’s entrance to the offer of living water, reveals a love that is universally accessible, profoundly sacrificial, and intimately personal. This love is not earned, not conditional, but freely poured out, seeking to restore and commune with every heart. It is a testament to His unwavering devotion to His creation, a love that knows no bounds and leaves no one behind. Let our hearts be overwhelmed by this divine love, and let it compel us to extend the same boundless grace in our ministries, reflecting God’s heart to a world desperately in need of His embrace. But how does this love call us to deeper devotion?

DEVOTION’S HEARTFELT CALL!

Gazing into the mirror of sanctuary symbolism and the encounter at Jacob’s well, our responsibility to God crystallizes into a call for worship “in spirit and in truth,” a devotion exemplified in John 4. This demands more than mere outward observance; it necessitates a heartfelt, inward transformation, a genuine communion that aligns with God’s desire for authentic worship. “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). Sr. White underscores the essence of true worship: “True worship consists in working together with Christ. Prayer, exhortation, and the communication of the truth are God’s ordained agencies to keep the fire of divine love burning in the heart, and to brighten the Christian’s path.” (Gospel Workers, 118). And she further emphasizes inward holiness, “We are to worship God in the beauty of holiness. Those who worship Him must worship Him in spirit and in truth, for such the Father seeketh to worship Him. Unless daily we are learning more and more of Christ and daily practicing His lessons, we are not worshiping God in spirit and in truth.” (The Sanctified Life, 91). O come, let us worship and bow down: let us kneel before the LORD our maker (Psalm 95:6, KJV). Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness (Psalm 29:2, KJV). The house is the sanctuary for the family, and the closet or the grove the most retired place for individual worship; but the church is the sanctuary for the congregation (Testimonies for the Church, vol. 5, p. 491, 1889). True worship consists in working together with Christ (Gospel Workers, p. 118, 1915). Consider this sacred commitment: our lives must become living sanctuaries, where worship is not confined to a specific time or place, but an ongoing state of heart and mind. It is expressed not merely in rituals, but in sincere obedience, fervent devotion, and a life consecrated to His service. We are called to be true worshippers, offering ourselves as living sacrifices, reflecting the sanctuary’s sacred purpose in every aspect of our being. Let us, therefore, cultivate this genuine worship within ourselves and inspire it in others, leading souls to a deeper, more authentic relationship with the Divine. Yet how does this devotion extend outward to those around us?

OUTREACH’S OPEN ARMS!

Illuminated by the sanctuary’s profound symbolism and Christ’s example at Jacob’s well, our responsibility toward our neighbor becomes vividly clear: we are called to extend the same inclusive invitation and offer of “living water” that Jesus presented to the Samaritan woman. Just as Christ transcended cultural, social, and religious barriers to reach out to a marginalized soul, we too are commissioned to break down walls and share the message of salvation with all, irrespective of background or standing. Paul, in his epistle to the Romans, implores us to embrace this inclusivity: “Wherefore receive ye one another, as Christ also received us to the glory of God” (Romans 15:7). Sr. White highlights Christ’s example in reaching out to the Samaritan woman: “Christ disregarded the artificial barriers of society. Without respect to caste or nationality, He associated with the outcast Samaritan, ignoring the conventional customs of the exclusive Jews. He labored to reach this despised and rejected class. And this is a lesson for all His followers. While we are to be kind and courteous to all, we are especially to feel compassion and tender sympathy for those who are suffering and in need.” (The Review and Herald, July 23, 1895). And she further emphasizes the need to emulate Christ’s approach, “Christ’s example in reaching the woman of Samaria is a lesson for all His followers. While we are to be courteous and kind to all, we are especially to put forth efforts to reach those who are in need, who are despised and rejected. We should not wait for them to come to us; we should go to them, and seek to awaken their interest in the truths of God’s word.” (The Signs of the Times, July 22, 1903). Bear ye one another’s burdens, and so fulfil the law of Christ (Galatians 6:2, KJV). And as ye would that men should do to you, do ye also to them likewise (Luke 6:31, KJV). The mission of Christ was to heal the sick, encourage the hopeless, bind up the brokenhearted. This work of restoration is to be carried on among the needy suffering ones of humanity (Welfare Ministry, p. 285, 1952). Go to your neighbors one by one, and come close to them till their hearts are warmed by your unselfish interest and love (Welfare Ministry, p. 367, 1952). Contemplate this expansive outreach: we are to be channels of God’s grace, actively dismantling prejudices and divisions, offering spiritual cleansing and nourishment to every soul we encounter. Our mission field is wherever we find those who thirst—spiritually, emotionally, physically—mirroring Christ’s boundless compassion and extending His invitation to the well of living water. Let us ensure that no one is excluded from God’s saving grace, reaching out with love and understanding to all, just as our Savior did at Jacob’s well.

ENCOUNTER’S ETERNAL MIRROR!

A Sanctuary Embodied in a Samaritan Encounter The narrative tapestry of John 4:1-26, woven with threads of divine encounter and human need, serves as a luminous mirror reflecting the profound truths embedded within the sanctuary service. From the welcoming threshold of the outer court to the sacred heart of the Ark in the Most Holy Place, each element of the sanctuary finds a resonant echo in Jesus’s interaction with the Samaritan woman at Jacob’s well. This passage beautifully, powerfully illustrates that the sanctuary is not merely an architectural blueprint of stone and curtains, but a living, breathing embodiment of God’s eternal plan of salvation, made intensely personal and profoundly accessible through Jesus Christ, our living Sanctuary. It is a reminder that the grand themes of redemption are often revealed in the most intimate of settings, in the quiet dialogues and unexpected encounters of daily life. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us (Hebrews 9:12, KJV). For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us (Hebrews 9:24, KJV). The sanctuary in heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy (The Great Controversy, p. 413, 1911). The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God (The Great Controversy, p. 488, 1911). Let this exploration of John 4 and its sanctuary parallels deepen your understanding, ignite your passion, and embolden your ministry. John 4:1-26 unveils a timeless message of salvation, worship, and divine love, perfectly mirrored in the sanctuary’s sacred layout, yet vibrantly alive in a simple conversation at a well. Carry these EXCELSIOR truths into your homes, your churches, your communities, and to the uttermost parts of the earth. Reflect Christ’s inclusive love, offer spiritual cleansing to thirsty souls, and invite all to worship in spirit and in truth, until we gather in the true, heavenly sanctuary, in the very presence of our God. Go forth, and proclaim these life-transforming truths with unwavering faith and boundless zeal. EXCELSIOR!

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PEOPLE OF THE BOOK

SANCTUARY: SAMARITAN WOMAN

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