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

ABSTRACT

This article explores how the three resurrections performed by Jesus during His ministry—Jairus’s daughter, the widow’s son at Nain, and Lazarus—symbolically represent the phases of the heavenly sanctuary service, revealing the plan of salvation through justification, sanctification, and glorification.

SINAI’S SACRED BLUEPRINT!

The air on Sinai crackles. It is thin and sharp, scoured by wind and an unnerving, electric stillness. Below, the desert stretches into a haze of rock and sand, a world of muted browns and grays. But here, on the peak, color and sound are overwhelming. A man stands enveloped by a Presence that has weight, a glory that hums in the very marrow of his bones. He is shown something impossible: a blueprint. Not of stone and mortar, but of gold and acacia wood, of fine-twined linen dyed in celestial blues and purples. He is shown a pattern, a model of a reality that exists beyond the veil of this world. God Himself is giving Moses the architecture of salvation, a tabernacle that is but a “copy and shadow of the heavenly things”. For millennia, this blueprint has been the subject of our study. We have traced its rituals, measured its courts, and pondered its symbols. In its construction, God declared His ultimate desire: “Let them make me a sanctuary; that I may dwell among them” (Exodus 25:8, KJV). Unity depends on a vital connection with Christ. The sanctuary service points to Christ, who bridges the gap between God and humanity. Unity comes as we abide in Him, bearing fruit through His sustaining power. The Bible affirms this truth: “Who serve 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). “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14, KJV). Ellen White describes the tabernacle’s construction: “The tabernacle was so constructed that it could be taken apart and borne with the Israelites in their journeys. It was therefore small, being not more than fifty-five feet in length, and eighteen in breadth and height. Yet it was a magnificent structure. The wood employed for the building and its furniture was that of the acacia tree, which was less subject to decay than any other to be obtained at Sinai. The walls consisted of upright boards, set in silver sockets, and held firm by pillars braced with bars of silver, and covered with curtains of goats’ hair. The roof was formed of four sets of curtains, the innermost of ‘fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work;’ the other three respectively were of goats’ hair, rams’ skin dyed red, and sealskins, so arranged as to afford complete protection” (Patriarchs and Prophets, p. 347, 1890). Sr. White further explains: “The building was divided into two apartments by a rich and beautiful curtain, or veil, suspended from gold-plated pillars; and a similar veil shut out the most holy place from the sight of all but the high priest” (Patriarchs and Prophets, p. 347, 1890). This blueprint guides us toward deeper fellowship with God, but how does it connect to Christ’s earthly ministry?

But if Moses was given the blueprint, it was Christ who gave us the key. His life was the legend to this sacred map, His actions the interpretation of its symbols. The three specific resurrections Jesus performed during His earthly ministry were not random displays of power. They were a deliberate, progressive, and profoundly beautiful unfolding of the sanctuary’s deepest truths. In raising Jairus’s daughter, the widow’s son, and Lazarus, Jesus was not just conquering death; He was walking us through the plan of salvation. He was opening, one by one, the three great doors of His sanctuary ministry, revealing in living color the work He performs on our behalf: as Lamb in the Outer Court, as Priest in the Holy Place, and as King in the Most Holy Place. The community finds hope in Christ’s redemptive work. His resurrections illustrate the sanctuary’s role in salvation, offering restoration and eternal life. Scripture supports this with: “For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (Hebrews 2:18, KJV). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7, KJV). Sr. White notes: “In the first apartment, or holy place, were the table of showbread, the candlestick, or lampstand, and the altar of incense. 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 cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests. On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night. Just before the veil separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense” (Patriarchs and Prophets, p. 348, 1890). She adds: “Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. It was made as a depository for the tables of stone, upon which God Himself had inscribed the Ten Commandments. Hence it was called the ark of God’s testament, or the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel” (Patriarchs and Prophets, p. 348, 1890). Christ’s key unlocks the sanctuary’s mysteries for our eternal benefit, but what dynamic approach brings these ancient truths to life today?

In the spirit of making ancient truths feel dynamic and immediate, we will approach this study with a certain editorial boldness. The major sections that follow are framed with titles that echo the energy of a different kind of storytelling, that of the classic comic book, a medium that understands dramatic entrances. These headings serve as gateways into the immersive, literary analysis that forms the heart of our investigation, a style that seeks to place you, the reader, directly into the scene—to feel the father’s fear, the widow’s grief, and the awe of those who witnessed the dead walk again. To help guide our journey, the overarching framework is presented below. Let us now step through the first gate, into the courtyard where our journey begins. The community embraces the sanctuary’s lessons through Christ’s examples. These resurrections demonstrate salvation’s stages, inspiring faith and unity among us. The Bible further supports this: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1, KJV). “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen” (2 Peter 3:18, KJV). Sr. White states: “Chosen men were especially endowed by God with skill and wisdom for the construction of the sacred building. God Himself gave to Moses the plan of that structure, with particular directions as to its size and form, the materials to be employed, and every article of furniture which it was to contain. The holy places made with hands were to be ‘figures of the true,’ ‘patterns of things in the heavens’ (Hebrews 9:24, 23)—a miniature representation of the heavenly temple where Christ, our great High Priest, after offering His life as a sacrifice, was to minister in the sinner’s behalf. God presented before Moses in the mount a view of the heavenly sanctuary, and commanded him to make all things according to the pattern shown him. All these directions were carefully recorded by Moses, who communicated them to the leaders of the people” (Patriarchs and Prophets, p. 343, 1890). She continues: “For the building of the sanctuary great and expensive preparations were necessary; a large amount of the most precious and costly material was required; yet the Lord accepted only freewill offerings. ‘Of every man that giveth it willingly with his heart ye shall take My offering’ was the divine command repeated by Moses to the congregation. Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling place for the Most High” (Patriarchs and Prophets, p. 343, 1890). This framework prepares us for the profound revelations ahead, but what desperate plea opens the outer court experience?

A TOUCH OF FAITH! THE RULER’S DESPERATE PLEA AND THE WHISPER THAT WOKE THE DEAD!

We begin not with theology, but with desperation. Picture the scene: a man of status, Jairus, a “ruler of the synagogue” (Mark 5:22, KJV), a man accustomed to respect and order, now undone by the one force that pays no heed to human authority—death. His daughter, his “little daughter,” is at the final extremity. He sheds his rabbinical dignity, his public standing, and falls at the feet of the Galilean teacher. His plea is a torrent of anguish and hope: “My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live” (Mark 5:23, KJV). Faith drives Jairus to seek healing from Christ. His desperate act reflects the sinner’s cry for redemption at the cross. The Bible teaches: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8, KJV). “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). Sr. White describes: “The anxious father was impatient, every moment an eternity” (The Desire of Ages, p. 342, 1898). She elaborates: “Jesus set out at once with the ruler for his home” (The Desire of Ages, p. 342, 1898). This plea marks the entry into the sanctuary’s outer court experience.

This is the first step into the sanctuary experience. This is the Outer Court. Jairus’s desperate act is the cry of every sinner who, recognizing their own mortal sentence, comes to the foot of the cross. His plea is the acknowledgment of need, the admission of helplessness. He is bringing his dying hope to the only place it can be sacrificed and made alive. Desperation leads to faith in Christ’s power. The outer court symbolizes justification, where sinners find forgiveness through sacrifice. Scripture affirms: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28, KJV). “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 explains: “The ruler’s house was not far distant, but Jesus and His companions advanced slowly, for the crowd pressed Him on every side” (The Desire of Ages, p. 342, 1898). She notes: “The word caught the ear of Jesus” (The Desire of Ages, p. 342, 1898). This act initiates the path to salvation in the outer court.

But the path is not direct. The crowd throngs them, a sea of humanity pressing in on every side. The anxious father is impatient, every moment an eternity. And then, a delay. An interruption that must have felt like a torment to Jairus, but which was, in fact, a divine lesson prepared specifically for him. A poor woman, anonymous in the crowd, reaches out. For twelve years she has suffered, spending everything she had only to grow worse. She embodies a faith born of utter hopelessness, whispering to herself, “If I may touch but his clothes, I shall be whole” (Mark 5:28, KJV). Her touch is different. It is not the accidental jostling of the “careless throng”. It is a touch of focused, desperate belief. Jesus stops. He feels virtue go out of Him. “Who touched my clothes?” (Mark 5:30, KJV). The question is not for His own information, but for the benefit of all, especially the trembling ruler at His side. He is defining, in a live demonstration, the nature of saving faith. It is not a casual opinion or an intellectual assent. It is a “transaction by which those who receive Christ join themselves in covenant relation with God. Genuine faith is life”. Faith heals through Christ’s power. The woman’s touch demonstrates saving faith that accesses divine virtue. The Bible supports: “Now faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1, KJV). “And Jesus said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague” (Mark 5:34, KJV). Sr. White states: “The wondering crowd that pressed close about Christ realized no accession of vital power. But when the suffering woman put forth her hand to touch Him, believing that she would be made whole, she felt the healing virtue. So in spiritual things. To talk of religion in a casual way, to pray without soul hunger and living faith, avails nothing. A nominal faith in Christ, which accepts Him merely as the Saviour of the world, can never bring healing to the soul” (The Desire of Ages, p. 347, 1898). She adds: “He who waits for entire knowledge before he will exercise faith cannot receive blessing from God. It is not enough to believe about Christ; we must believe in Him. The only faith that will benefit us is that which embraces Him as a personal Saviour; which appropriates His merits to ourselves” (The Desire of Ages, p. 347, 1898). This demonstration teaches the essence of faith in the outer court.

This entire scene maps perfectly onto the furniture of the Outer Court. Jairus’s plea is the act of bringing the sacrifice to the Altar of Burnt Offering. This was the place of acknowledgment and dependence. Upon this altar, the daily lamb was offered, “symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ” (Patriarchs and Prophets, p. 352). The sacrifice had to be “without blemish,” a symbol of Christ’s perfect purity. Jairus, in his extremity, lays his blemished, dying hope on the altar, trusting in the perfection of the One who could make it whole. The healing of the woman, and the subsequent resurrection of the girl, represents the work of the Laver. Positioned between the altar and the tabernacle door, the laver was for the priests to wash their hands and feet. This ritual constantly taught “the lesson that all defilement must be put away from those who would approach into the presence of God”. Justification (the acceptance at the altar) must be followed by cleansing (the washing at the laver). The woman is cleansed of her infirmity; the girl is cleansed of death itself. The outer court embodies justification and cleansing. The altar and laver symbolize sacrifice and purification through Christ. Scripture teaches: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Hebrews 10:19, KJV). “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:22, KJV). Sr. White describes: “In the court, and nearest the entrance, stood the brazen altar of burnt offering. Upon this altar were consumed all the sacrifices made by fire unto the Lord, and its horns were sprinkled with the atoning blood. Between the altar and the door of the tabernacle was the laver, which was also of brass, made from the mirrors that had been the freewill offering of the women of Israel. At the laver the priests were to wash their hands and their feet whenever they went into the sacred apartments, or approached the altar to offer a burnt offering unto the Lord” (Patriarchs and Prophets, p. 347, 1890). She explains: “Day by day the repentant sinner brought his offering to the door of the tabernacle and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. ‘Without shedding of blood,’ says the apostle, there is no remission of sin. ‘The life of the flesh is in the blood.’ Leviticus 17:11. The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary” (Patriarchs and Prophets, p. 354, 1890). These symbols guide the path to righteousness in the outer court.

It is at this precise moment, with the lesson on faith still hanging in the air, that Jairus’s own faith is tested to its breaking point. A messenger arrives, his words a final, crushing blow: “Thy daughter is dead: why troublest thou the Master any further?” (Mark 5:35, KJV). This is the verdict of the world. This is the sentence of the law. It is logical, reasonable, and utterly devoid of hope. But the gospel has a different verdict. “As soon as Jesus heard the word that was spoken,” the scripture says, He intervenes. He does not allow the poison of doubt to fester. He turns directly to the grieving father and speaks the foundational command of the Outer Court experience, the very essence of justification by faith: “Be not afraid, only believe” (Mark 5:36, KJV). This is the divine counter-mand to fear. It is the truth that God has not given us “the spirit of fear; but of power, and of love, and of a sound mind” (2 Timothy 1:7, KJV). Faith overcomes doubt in crisis. Jesus’ words encourage belief amid despair, leading to resurrection. The Bible affirms: “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4, KJV). “And Jesus answering saith unto them, Have faith in God” (Mark 11:22, KJV). Sr. White notes: “The bearer of the message was sent in haste by the household. He had not been commissioned to put the startling announcement into words. But the report persistently followed Jairus that his child was dead, and it was no longer worthwhile to trouble the Master” (The Desire of Ages, p. 342, 1898). She adds: “The words fell unheeded upon the ears of the terrified father; but Jesus heard them, and said encouragingly, ‘Fear not: believe only, and she shall be made whole’” (The Desire of Ages, p. 342, 1898). This command strengthens faith in the outer court trial.

The final scene is one of profound intimacy. The loud, professional mourners, who represent the world’s hollow response to death, are put outside. They laugh Jesus to scorn when He says the girl is only sleeping, for they cannot comprehend a power that redefines death itself. Jesus takes only the parents and His inner circle—Peter, James, and John—into the room. Here, away from the clamor of unbelief, the miracle unfolds. It is not a spectacle. It is a tender, personal moment. He takes the girl’s hand and speaks softly, in her native Aramaic, “Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise” (Mark 5:41, KJV). Intimacy reveals Christ’s tender power. The private resurrection emphasizes personal restoration. Scripture supports: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32, KJV). “For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee” (Isaiah 41:13, KJV). Sr. White describes: “To awaken in the despairing father a spark of hope, He turned to him, saying, ‘Fear not: believe only, and she shall be made whole’” (The Desire of Ages, p. 343, 1898). She notes: “Aside from the mourners and His own disciples, Jesus suffered no useless, unsympathizing curiosity to find entrance to that chamber of death” (The Desire of Ages, p. 343, 1898). This moment captures the intimacy of salvation.

The whisper of the Creator brings life. The justification is complete. The girl is restored, and in a final, practical display of care, Jesus commands “that something should be given her to eat” (Mark 5:43, KJV). Sr. White notes this as a mark of His “careful attention to the little things,” a sign that our restoration is not merely spiritual, but whole and practical. This first resurrection, born of a father’s fearful faith and culminating in a private, life-giving whisper, is the perfect illustration of the Outer Court. It is the personal, justifying grace that meets us at the gate, accepts our sacrifice, and cleanses us for the journey ahead. Restoration completes justification’s work. The resurrection and care show holistic salvation. The Bible teaches: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17, KJV). “And he that sat upon the throne said, Behold, I make all things new” (Revelation 21:5, KJV). Sr. White explains: “Straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment” (The Desire of Ages, p. 343, 1898). She adds: “And He commanded that something should be given her to eat. The girl was but twelve years old, and He knew that she must have nourishment” (The Desire of Ages, p. 343, 1898). This illustration prepares us for the holy place ministry, but what unprompted compassion halts death’s procession?

THE WIDOW’S TEARS! WHEN THE HIGH PRIEST HALTS A FUNERAL!

The scene shifts. The air is no longer thick with the private anguish of a single family, but with the open, communal grief of an entire village. We are at the gates of a city called Nain, a name that means “pleasant,” now a place of profound sorrow. A funeral procession winds its way out of the city—a young man, the “only son of his mother, and she was a widow,” is being carried on an open bier to his grave (Luke 7:12, KJV). This is a portrait of absolute desolation. This widow represents humanity at its most bereft. In a patriarchal society, she has lost her husband, her protector. Now she has lost her only son, her provider, her future. She is utterly without recourse, without a human mediator. She weeps, surrounded by a crowd that can offer sympathy but no solution. She is not moving toward Jesus; she is moving toward the cemetery. She is not asking for a miracle; she has accepted the finality of her loss. And here, the narrative takes a pivotal turn, revealing the second phase of Christ’s sanctuary ministry. Unlike Jairus, who sought Jesus out, no one here asks for His help. The miracle is initiated by one thing alone: divine compassion. The text is breathtaking in its simplicity: “And when the Lord saw her, he had compassion on her, and said unto her, Weep not” (Luke 7:13, KJV). Compassion initiates unasked mercy. The widow’s grief draws Christ’s intervention without request. Scripture affirms: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). Sr. White states: “Many of His disciples and others were with Him, and all along the way the people came, longing for His words of love and pity, bringing their sick for His healing, and ever with the hope that He who wielded such wondrous power would make Himself known as the King of Israel. A multitude thronged His steps, and it was a glad, expectant company that followed Him up the rocky path toward the gate of the mountain village” (The Desire of Ages, p. 318, 1898). She adds: “As they draw near, a funeral train is seen coming from the gates. With slow, sad steps it is proceeding to the place of burial. On an open bier carried in front is the body of the dead, and about it are the mourners, filling the air with their wailing cries. All the people of the town seem to have gathered to show their respect for the dead and their sympathy with the bereaved” (The Desire of Ages, p. 318, 1898). This compassion reveals the holy place ministry.

This is the work of the Holy Place. This is the ministry of intercession. If the Outer Court is about our faith reaching up to Christ, the Holy Place is about Christ’s compassion reaching down to us. He is our great High Priest, “touched with the feeling of our infirmities” (Hebrews 4:15, KJV). He sees our sorrow even when we lack the strength or the faith to form a prayer. Sr. White beautifully captures this truth: “He who gave back to the widow of Nain her only son… is touched today by the mother’s sorrow. In every grief and every need He will give comfort and help”. His compassion is not passive; it is an active, intervening force. It is the basis of His perpetual mediation on our behalf. Intercession sustains through compassion. Christ’s priestly role offers ongoing support for the weary. The Bible teaches: “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). “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 explains: “This widow represents every suffering soul in a fallen world. The Lord makes His light shine into the soul given up to despair, and her mourning is turned to joy; for He who has given the comforter is able to comfort all who come to Him” (The Desire of Ages, p. 318, 1898). She notes: “He who stood beside the sorrowing mother at the gate of Nain, watches with every mourning one beside the bier. He is touched with sympathy for our grief. His heart, that loved and pitied, is a heart of unchangeable tenderness. His word, that called the dead to life, is no less efficacious now than when spoken to the young man of Nain. He says, ‘All power is given unto Me in heaven and in earth.’ Matthew 28:18. That power is not diminished by the lapse of years, nor exhausted by the ceaseless activity of His overflowing grace. To all who believe on Him He is still a living Saviour” (The Desire of Ages, p. 319, 1898). This ministry empowers daily living in sanctification.

The furniture of the earthly Holy Place provides a stunning symbolic framework for this miracle. First, there was the seven-branched Candlestick, or Lampstand. Its purpose was to give light within the sanctuary, a light that shone continually. This miracle at Nain was a public spectacle, a light shining before the entire city. The reaction was immediate: “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people” (Luke 7:16, KJV). The event became a shining testimony, a rumor that “went forth throughout all Judaea” (Luke 7:17, KJV). Christ’s work of intercession is not done in secret; it is a light meant to illuminate the world and draw others to God. The lampstand symbolizes continual light. Christ’s miracle illuminates truth for the community. Scripture supports: “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14, KJV). “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). Sr. White describes: “Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and night” (Patriarchs and Prophets, p. 348, 1890). She adds: “No language can describe the glory of the scene presented within the sanctuary—the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second veil the sacred ark, with its mystic cherubim, and above it the holy Shekinah, the visible manifestation of Jehovah’s presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man’s redemption” (Patriarchs and Prophets, p. 349, 1890). This light spreads the gospel’s hope.

Next stood the Table of Shewbread, upon which twelve loaves were placed, representing God’s constant provision for the twelve tribes of Israel. When Jesus raised the young man, the Bible says He “delivered him to his mother” (Luke 7:15, KJV). In this single act, He restored her sustenance, her provision, her daily bread. He is the Bread of Life, and His priestly ministry in the Holy Place is one of sustaining His people, meeting their daily needs for grace, strength, and hope. The shewbread represents provision. Christ’s restoration provides for daily needs. The Bible affirms: “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, KJV). “Give us this day our daily bread” (Matthew 6:11, KJV). Sr. White states: “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 cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests” (Patriarchs and Prophets, p. 348, 1890). She explains: “In the offerings presented to Jesus, we are to see expressed His estimate of the young men who had been associated with Him as His children, the recipients of His favors. He looked upon them as a trust for which He Himself was responsible. They were to Him of more value than the greatest earthly treasure” (The Desire of Ages, p. 512, 1898). This provision sustains sanctification’s journey.

Finally, nearest the veil, was the golden Altar of Incense. Upon this altar, fragrant incense was burned morning and evening, its smoke ascending with the prayers of the people. This represents the perfect merits and righteousness of Christ, which make our faulty prayers and imperfect lives acceptable before the Father. Sr. White explains, “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”. The unprompted compassion of Jesus for the widow is the very essence of this fragrance. It is His perfect character, His loving merit, that rises before God on our behalf, making intercession for us when we cannot speak for ourselves. The incense symbolizes intercession. Christ’s merits elevate our prayers. Scripture teaches: “Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne” (Revelation 8:3, KJV). “And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand” (Revelation 8:4, KJV). Sr. White describes: “Upon this altar the priest was to burn incense every morning and evening; its horns were touched with the blood of the sin offering, and it was sprinkled with blood upon the great Day of Atonement. The fire upon this altar was kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle” (Patriarchs and Prophets, p. 348, 1890). She adds: “The holy places made with hands were to be ‘figures of the true,’ ‘patterns of things in the heavens’ (Hebrews 9:24, 23)—a miniature representation of the heavenly temple where Christ, our great High Priest, after offering His life as a sacrifice, was to minister in the sinner’s behalf” (Patriarchs and Prophets, p. 343, 1890). This fragrance perfumes our lives in the holy place.

Notice the progression in Christ’s method. With Jairus’s daughter, it was a private whisper. Here, at the city gate, it is a public command. He steps forward, touches the bier, and the pallbearers stand still. He halts the procession of death. Then He speaks with authority: “Young man, I say unto thee, Arise” (Luke 7:14, KJV). This is the voice of our High Priest, ministering life not just to an individual, but to the community of faith. He does not just solve a private problem; He restores a vital member to the family of God, turning a funeral procession back into a living community. This second resurrection is a powerful picture of sanctification—the daily, life-sustaining, intercessory work of Christ that empowers us to live for Him. Progression shows deepening ministry. From private to public, Christ restores community. The Bible affirms: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9, KJV). “And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen” (Revelation 1:6, KJV). Sr. White notes: “The young man opens his eyes. Jesus takes him by the hand, and lifts him up. His gaze falls upon her who has been weeping beside him, and mother and son unite in a long, clinging, joyous embrace. The multitude look on in silence, as if spellbound. ‘There came a fear on all.’ Hushed and reverent they stood for a little time, as if in the very presence of God. Then they ‘glorified God, saying, That a great prophet is risen up among us; and, That God hath visited His people.’ The funeral train returned to Nain as a triumphal procession” (The Desire of Ages, p. 318, 1898). She adds: “Jesus changed the mother’s grief to joy when He gave back her son; yet the youth was but called forth to this earthly life, to endure its sorrows, its toils, and its perils, and to pass again under the power of death. But Jesus comforts our sorrow for the dead with a message of infinite hope: ‘I am He that liveth, and was dead; and, behold, I am alive forevermore, … and have the keys of hell and of death.’ ‘Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage.’ Revelation 1:18; Hebrews 2:14, 15” (The Desire of Ages, p. 319, 1898). This picture inspires us toward the most holy place, but what perplexing silence precedes the crowning miracle?

LAZARUS, COME FORTH! THE CROWNING MIRACLE AND THE VOICE THAT SHAKES THE TOMB!

The final act begins not with a plea or a procession, but with a painful, perplexing silence. A message is sent from the beloved family at Bethany: “Lord, behold, he whom thou lovest is sick” (John 11:3, KJV). The response is confounding. Jesus, who loved Martha, Mary, and Lazarus, declares the sickness is “for the glory of God,” and then waits. For two full days, He delays. This delay is the narrative engine of the story, building a tension that is almost unbearable. We feel the sisters’ hope fraying with each passing hour. We see the disciples’ confusion, wondering why their Master, who could heal strangers with a touch, would tarry while His dear friend languished. Finally, the worst comes to pass. Jesus says plainly, “Lazarus is dead” (John 11:14, KJV). Delay tests faith profoundly. Jesus’ waiting builds tension toward revelation. The Bible affirms: “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord” (Isaiah 55:8, KJV). “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31, KJV). Sr. White states: “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life’” (The Desire of Ages, p. 529, 1898). She adds: “He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light” (The Desire of Ages, p. 529, 1898). This silence heralds the most holy place.

By the time He arrives in Bethany, Lazarus has been in the tomb for four days. The grief of Martha and Mary is now tinged with the pain of a faith that feels unanswered. Their greeting is identical, a heartbreaking lament: “Lord, if thou hadst been here, my brother had not died” (John 11:21, 32, KJV). They believe in His power to heal, but they are struggling to understand His timing and His purpose. This agonizing wait, this test of faith pushed to its absolute limit, is the prelude to the third and final phase of Christ’s sanctuary ministry: the work of the Most Holy Place. Unanswered faith faces trial. The sisters’ lament reflects struggling belief. Scripture supports: “My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?” (Psalm 22:1, KJV). “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). Sr. White describes: “On His journey to Bethany, Jesus, according to His custom, healed the sick and ministered to the suffering. When He reached Bethany He sent a message to the sisters, but remained at a distance from the house. He did not at once enter the house where He knew eager, loving hearts were longing to welcome Him. Not to gratify this desire, but to maintain consistency in His lessons and work, He went not to the home of proven friends, but away to another village, to the house of Martha, Mary, and their brother Lazarus, where gloom had settled in the place where happiness had reigned” (The Desire of Ages, p. 526, 1898). She adds: “The message was given to Martha so quietly that others in the room did not hear. Her heart thrilled with the conviction that He whom she addressed could read its secrets. But she controlled her emotions, and answered, ‘I know that even now, whatsoever Thou wilt ask of God, God will give it Thee’” (The Desire of Ages, p. 527, 1898). This prelude sets the stage for judgment’s work.

The pivot comes in Jesus’s conversation with Martha. She expresses a conventional faith in a future resurrection. But Jesus elevates the concept from an event to a person—Himself. “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, KJV). This is no longer the language of a Lamb who responds to faith, or a Priest who mediates for the sorrowful. This is the declaration of a King, a Judge, the very Source of life itself. He is claiming the ultimate judicial authority over life and death. Christ embodies resurrection. His declaration shifts faith to Himself as life source. The Bible 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). “In him was life; and the life was the light of men” (John 1:4, KJV). Sr. White explains: “Martha’s faith was called forth. ‘Jesus saith unto her, Thy brother shall rise again.’ Christ was drawing her mind to a future general resurrection, when all the righteous dead should be raised to everlasting life. But Martha failed to comprehend His words, her mind being fastened on the present, rather than directed to the future” (The Desire of Ages, p. 530, 1898). She adds: “Martha answered, ‘I know that he shall rise again in the resurrection at the last day.’ Still seeking to give a true direction to her faith, Jesus declared, ‘I am the resurrection, and the life.’ 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, 1898). This authority unlocks the most holy place.

This is the key that unlocks the Most Holy Place. This final phase of the sanctuary service, the Day of Atonement, was a day of judgment. It was the day the sanctuary was cleansed, when sin was dealt with finally and decisively. Lazarus, dead four days, to the point where Martha warns, “by this time he stinketh” (John 11:39, KJV), represents the full consequence of sin: corruption, decay, the grave. This is the sin problem that must be ultimately and finally eradicated from God’s universe. Judgment cleanses from sin. The Day of Atonement removes sin’s consequences. Scripture teaches: “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord” (Leviticus 16:30, KJV). “And almost all things are by the law purged with blood; and without shedding of blood is no remission” (Hebrews 9:22, KJV). Sr. White states: “This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity” (The Desire of Ages, p. 529, 1898). She adds: “On His journey to Bethany, Jesus, according to His custom, ministered to the sick and the needy. When He reached the town He sent a messenger to the sisters with the tidings, ‘Lazarus sleepeth’” (The Desire of Ages, p. 526, 1898). This cleansing promises glorification.

The entire scene at the tomb is a tableau of the final judgment. The delay and the questioning mirror the solemn work of the Investigative Judgment, which began in the antitypical Day of Atonement in 1844. Christ is examining the case, testing the faith of all involved before rendering His final, life-giving verdict. The stone-sealed tomb is a symbol of the unyielding sentence of God’s Law, contained within the Ark of the Covenant. But Christ’s reaction reveals the Mercy Seat. When He sees Mary weeping, and the Jews weeping with her, “he groaned in the spirit, and was troubled.” And then, the shortest, most profound verse in all of Scripture: “Jesus wept” (John 11:33, 35, KJV). These are not just tears of human friendship; they are the tears of God, whose heart of love yearns over His suffering children. As Sr. White notes, this was the “crowning miracle” of Christ’s life, designed “to set the seal of God on His work and on His claim to divinity”. The language of sealing and finality is the language of the Most Holy Place. The tomb scene depicts judgment. Christ’s tears show mercy amid justice. The Bible affirms: “Mercy and truth are met together; righteousness and peace have kissed each other” (Psalm 85:10, 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). Sr. White describes: “Jesus therefore again groaning in Himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been dead four days” (The Desire of Ages, p. 533, 1898). She adds: “Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Then they took away the stone from the place where the dead was laid. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me” (The Desire of Ages, p. 535, 1898). This tableau unveils glorification’s promise.

The climax is no longer a whisper or a command. It is a shout. A voice of creative power. “And when he thus had spoken, he cried with a loud voice, Lazarus, come forth” (John 11:43, KJV). This is the voice of the Lawgiver, the King. It is the same voice that will sound at the Second Coming to call the righteous from their graves. Ellen White describes the moment with awe: “His 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”. And he that was dead comes forth, still bound in his graveclothes. The final command, “Loose him, and let him go” (John 11:44, KJV), is the executive sentence of the King. It symbolizes the final liberation of the saints at the close of judgment. They are freed from the bondage of sin and mortality, loosed to enter into glorious, eternal life. Lazarus, now a “living testimonial of divine power,” becomes a type of the glorified saints who have passed through the judgment and have been vindicated by their King. The shout commands life. Christ’s kingly voice liberates from death. Scripture affirms: “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, KJV). “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 15:52, KJV). Sr. White states: “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” (The Desire of Ages, p. 536, 1898). She adds: “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity” (The Desire of Ages, p. 529, 1898). This miracle foreshadows final glorification.

LIVING SANCTUARY TRUTH TODAY!

The journey is complete. From the desperate faith of a father in the Outer Court, to the unprompted compassion of a High Priest in the Holy Place, to the sovereign, life-creating shout of a King in the Most Holy Place, Jesus has given us a living map of our salvation. He has shown us, through three distinct resurrections, the progressive revelation of His power and the comprehensive nature of His ministry on our behalf. As messengers of the Three Angels, this sanctuary model is one of our most powerful teaching tools. It transforms an abstract doctrine of types and shadows into a compelling, three-act drama starring Jesus Christ. It allows us to show people that the God we serve meets us at every stage of our experience. The community lives out salvation’s map. These resurrections guide our daily walk in grace. The Bible affirms: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18, KJV). “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6, KJV). Sr. White explains: “In fulfilling the duties of humility, vigilance, and prayerfulness, in the midst of the trials of this life, we show to the world that which is the secret of our survival and prosperity. Living in obedience to the word of God, learning daily in the school of Christ, we have a safe retreat” (The Desire of Ages, p. 512, 1898). She adds: “In the offerings presented to Jesus, we are to see expressed His estimate of the young men who had been associated with Him as His children, the recipients of His favors. He looked upon them as a trust for which He Himself was responsible. They were to Him of more value than the greatest earthly treasure” (The Desire of Ages, p. 512, 1898). This model equips us for eternal life.

For the seeking soul, tormented by guilt and fear, there is the story of Jairus’s daughter—a testament to the power of a simple, fearful faith that reaches out to the Lamb of God for Justification. The community finds release from guilt through faith. This story inspires reaching for justification. Scripture supports: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1, KJV). “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1, KJV). Sr. White states: “The faith that is unto salvation is not a mere intellectual assent to the truth. He who waits for entire knowledge before he will exercise faith, cannot receive blessing from God. It is not enough to believe about Christ; we must believe in Him. The only faith that will benefit us is that which embraces Him as a personal Saviour; which appropriates His merits to ourselves. Many hold faith as an opinion. Saving faith is a transaction by which those who receive Christ join themselves in covenant relation with God. Genuine faith is life. A living faith means an increase of vigor, a confiding trust, by which the soul becomes a conquering power” (The Desire of Ages, p. 347, 1898). She adds: “If the homes of professed Christians had a right religious mold, they would exert a mighty influence for good. They would indeed be the ‘light of the world’” (Patriarchs and Prophets, p. 144, 1890). This testament frees from fear.

For the weary, struggling through daily trials and sorrows, there is the story of the widow’s son—a promise that our High Priest sees our tears and intercedes for us, sustaining us through a life of Sanctification. We receive strength for trials through intercession. This promise sustains sanctification. The Bible affirms: “Casting all your care upon him; for he careth for you” (1 Peter 5:7, KJV). “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28, KJV). Sr. White explains: “In every grief and every need He will give comfort and help” (The Desire of Ages, p. 512, 1898). She notes: “For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (The Desire of Ages, p. 512, 1898). This promise renews hope.

For all who face the final enemy, death, and contemplate the coming judgment, there is the story of Lazarus—a thunderous assurance that our King has ultimate authority over the grave and will call us forth to Glorification. The community anticipates victory over death. This assurance promises glorification. Scripture supports: “O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:55, KJV). “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22, KJV). Sr. White states: “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, 1898). She adds: “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. He is invested with the right to give immortality. The life that He laid down in humanity, He takes up again, and gives to humanity” (The Desire of Ages, p. 786, 1898). This assurance conquers fear.

The sanctuary is not a linear path we walk once and leave behind. We live in it daily. Every day we need the justifying blood of the Lamb applied to our hearts. Every day we need the sustaining intercession of our High Priest. And every day we live in the blessed hope of the final verdict of our King. The path from the altar to the throne has been charted for us. It is a path illuminated by the one who met a father in his fear, a widow in her grief, and a friend in his grave. It is a path that calls us to a deeper knowledge of Him, a more profound trust in His power, and a more intimate walk through the sacred courts of His grace. Let us, therefore, embrace this complete system of truth, so that we may fully understand and experience what it means to know Him. As the apostle Paul so powerfully prayed, let our prayer be: “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Philippians 3:10, KJV). Daily living integrates sanctuary truths. We apply grace continually for growth. The Bible affirms: “I beseech you therefore, 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). “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost” (Jude 1:20, KJV). Sr. White explains: “In fulfilling the duties of humility, vigilance, and prayerfulness, in the midst of the trials of this life, we show to the world that which is the secret of our survival and prosperity. Living in obedience to the word of God, learning daily in the school of Christ, we have a safe retreat” (The Desire of Ages, p. 512, 1898). She adds: “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. He is invested with the right to give immortality” (The Desire of Ages, p. 786, 1898). This embrace fulfills our spiritual journey.

“Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:1-2, KJV).

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Resurrection Miracle	Sanctuary Parallel	Key Experience	Christ’s Revealed Role
Jairus’s Daughter	The Outer Court	Justification by Faith	The Lamb of God (Sacrifice)
Widow’s Son at Nain	The Holy Place	Sanctification & Intercession	The High Priest (Mediator)
Lazarus of Bethany	The Most Holy Place	Glorification & Judgment	The Resurrection & Life (King)

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SANCTUARY: RESURRECTIONS REVEAL SALVATION PLAN!

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

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