Some critics have accused Ellen White of plagiarizing the contents of The Desire of Ages from the writings of various authors. But, did she really? Below is an analysis of the alleged comparisons.
One problem with those who are "victims" of parallelomania is that they confuse the mere presence of a few words in both texts as being evidence of plagiarism. They completely overlook the context and meaning of the words that are similar, an even more importantly, the far greater number of words that are dissimilar.
It has been noted by students of plagiarism that one can make a work look plagiarized when it is not by carefully using ellipses and discarding all the material that is different. What we want to do is determine whether the critics did a fair analysis, or whether their comparisons actually distorted reality. Accordingly, we have coded the text so that you, the reader, can easily come to your own conclusion. Paragraphs that are not coded means that neither the critics, nor Dr. Veltman and his team of researchers, could not, or did not, find anything worthy of note.
Material in Ellen G. White that is an exact, word-for-word match to her alleged source.
Material in Ellen G. White that is similar to her alleged source.
Words that are either an exact, or similar, match of the source, but are also an exact, or similar, match to Biblical material.
Material that is represented in either Rea's book or Dr. Veltman's study by an ellipsis.
Material dropped from the beginning or end of the paragraph of the alleged source in Rea's book.
Material clipped from the beginning or end of a sentence in Rea's book, without giving the reader any indication of such. (Either a capital letter or a period appears where it should not, hiding the fact that material is missing.)
Material that was mis-capitalized or mis-abbreviated in Rea.
Typical author's caveat: all errors are, of course, mine. If you find any errors please let me know and I'll fix them.
|W. Hanna The Life of Christ. (1863)||Ellen G. White The Desire of Ages. (1898)|
Hanna, page 158
Wandering through these crowded porches, and looking at the strange array of the diseased waiting there for the auspicious moment,
Page 159the eye of Jesus rests on one who wears a dejected and despairing look, as if he had given up all hope. Thirty-eight years before, the powers of life and motion had been so enfeebled that it was with the greatest difficulty, and at the slowest pace, he could creep along the ground. His friends had got tired perhaps of helping him otherwise, and as their last resource, had carried him to the porches of the pool, and left him there to do the best for himself he could. And he had done that best often and often, yet had failed. Every time the troubling of the water came, he had made the effort; but every time he had seen some one of more vigor and alertness, or better helped, get in before him and snatch the benefit out of his hands. Jesus knew all this: knew how long it had been since the paralytic stroke first fell on him; how long it was since he had been brought to try the efficacy of these waters; how the expectation of cure, at first full and bright, had been gradually fading from his heart. To rekindle the dying hope, to fix the man's attention on himself, Jesus bends over the bed on which he lies, looks down at him, and says, Wilt thou be made whole? Were the words spoken in mockery? That could not be; a glance at the speaker was sufficient to disprove it. But the question surely would not have been asked had the speaker known how helpless was he to whom it was addressed. He said, "I have no man, when the water is troubled, to put me into the pool, but while I am coming another steppeth down before me." As he gives this explanation, he looks up more earnestly into the stranger's face--a face he had never seen before--and gathers a new life and hope from the expression of sympathy, the look of power that countenance conveys.
Hanna, page 164
But let me ask now your particular attention to the circumstances under which this marvellous discourse was spoken, and to the object which, in the first instance, as at first delivered, it was intended to serve. Jesus voluntarily, intentionally, created the occasion for its delivery. The miracle here--the healing of the impotent man at the
Page 165pool of Bethesda was a wholly secondary or subordinate matter, intended to bring Christ into that relationship with the Jewish rulers, which called for and gave its fitness and point to this address. Why did Jesus choose a Sabbath day to walk in the porches of Bethesda? Why did he do what only on one or two occasions afterwards, he did, instead of waiting to be applied to, himself single out the man and volunteer to heal him? Why did he not simply cure the man, but bid him also take up his bed and walk? He might have chosen another day, and then, in the story of the cure, we should have had but another instance added to the many of the exertion of our Lord's divine and beneficent power. He might have simply told the man to rise up and walk, and none could have told how the cure had been effected, or turned it into any charge. He chose that day, and he selected that man, and he laid on him the command he did, for the very purpose of bringing himself front to front with the Jewish rulers. At first the question between them seems to refer only to the right keeping of the Sabbath. Had Jesus as a man, as a Jew, broken the Sabbath law in curing a man upon that day? Had he broken it in telling the man he healed to carry his bed through the city? Had the Jews not misunderstood, overstrained the law, sticking to its letter, and violating its spirit? These were grave questions, with which, as we shall find, Jesus afterwards did deal, when on another Sabbath he volunteered another cure. But here Christ waives all lesser topics--that, among the rest, of the right interpretation of the Sabbath law--and uses the antecedent circumstances as the basis on which to assert, and then amplify and defend, the truth of his true and only son-ship to the Father. His ministry in Judea was now about to close. Aware of the design against his life which had now been formed, and wishing to baffle it for a season, he retires to Galilee. But he will not leave Jerusalem till he has given one full and public testimony as to who and what he is, so that the Jews, in continuing to reject him, shall not have it in their power to say that he has not revealed his own character, nor expressed to them the real grounds upon which their opposition to him is based.
Hanna, page 160
Soon after, the healed man is in the Temple, thanking God, let us believe, for the great mercy bestowed upon him. Jesus, too, is there; but they might have passed without the healed recognizing the healer. It was not the purpose, however, of our Lord that it should be so. Finding the man among the worshippers, he says to him, "Sin no more, lest a worse thing come unto thee." Nothing more seems to have been said; nothing more to have passed between the two; but that short sentence, what a light it threw upon the distant past!-reminding the man that it had been to the sins of his youth that he had owed the eight-and-thirty years of infirmity that had followed; and what a solemn warning did they carry as to the future--reminding him that if, on being restored to strength, he should return to sin, a still worse thing than so many years of bodily infirmity might be in store for him. Jesus gives this warning, and passes on. Recognizing him at once as he who had cured him beside the pool, the man inquires about him of the bystanders, and learns now who he is. And he goes and tells the Jews; not, let us hope, from any malicious motive, or any desire to put an instrument into the hands of Christ's enemies. Considering where and how he had so long been lying, he may have known so little of all that had recently happened, as to imagine that he was at once pleasing the rulers, and doing a service to Jesus, by informing them about his cure. But it was no new intelligence that he conveyed. The Jews, we presume, knew well enough who had effected this cure. But it was the first instance in which they had heard of Jesus healing on the Sabbath-day--of itself in their eyes a violation of its sanctity; and as it would appear that, not content with this offence, he had added another in ordering the man to carry on that day a burden through the streets--a thing strictly and literally prohibited by the law--it may have gratified the Jews to be able to convict Jesus of a double breach of the Sabbath law by direct and indubitable evidence from the man's own lips. You can imagine the secret though malignant satisfaction with which they got and grasped this weapon, one at once of defence and of assault; how
Page 161they would use it in vindicating their rejection of Christ as a teacher sent from God, for could God send a man who would be guilty of such flagrant breaches of his law? how they would use it in carrying out those purposes of persecution already brooding in their breasts. Their hostility to Jesus, which had been deepening ever since his daring act of cleansing the Temple, now reached its height. From this time forth--and it deserves to be especially noted as having occurred at so early a stage, inasmuch as it forms the key to much of our Lord's subsequent conduct-they sought to slay him, because he had done those things on the Sabbath-day. But though the purpose to slay him was formed, it was not expressed, nor attempted to be carried out. Things were not yet ripe for its execution. Jesus might be convicted as a Sabbath-breaker, and all the opprobrium of such a conviction be heaped upon his head; but as things then stood, it would not be possible to have the penalty of death inflicted on him upon that ground. They must wait and watch for an opportunity of accusing him of some crime which will carry that penalty even in the eyes of a Roman judge.
Page 204answered boldly, "He that made me whole, the same said unto me, Take up thy bed, and walk." They asked who it was that had done this, but he could not tell. These rulers knew well that only One had shown Himself able to perform this miracle; but they wished for direct proof that it was Jesus, that they might condemn Him as a Sabbath-breaker. In their judgment He had not only broken the law in healing the sick man on the Sabbath, but had committed sacrilege in bidding him bear away his bed.
The Jews had so perverted the law that they made it a yoke of bondage. Their meaningless requirements had become a byword among other nations. Especially was the Sabbath hedged in by all manner of senseless restrictions. It was not to them a delight, the holy of the Lord, and honorable. The scribes and Pharisees had made its observance an intolerable burden. A Jew was not allowed to kindle a fire nor even to light a candle on the Sabbath. As a consequence the people were dependent upon the Gentiles for many services which their rules forbade them to do for themselves. They did not reflect that if these acts were sinful, those who employed others to perform them were as guilty as if they had done the work themselves. They thought that salvation was restricted to the Jews, and that the condition of all others, being already hopeless, could be made no worse. But God has given no commandments which cannot be obeyed by all. His laws sanction no unreasonable or selfish restrictions.
In the temple Jesus met the man who had been healed. He had come to bring a sin offering and also a thank offering for the great mercy he had received. Finding him among the worshipers, Jesus made Himself known, with the warning words, "Behold, thou art made whole: sin no more, lest a worse thing come unto thee."
The healed man was overjoyed at meeting his Deliverer. Ignorant of the enmity toward Jesus, he told the Pharisees who had questioned him, that this was He who had performed the cure. "Therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day."
Jesus was brought before the Sanhedrin to answer the charge of Sabbathbreaking. Had the Jews at this time been an independent nation, such a charge would have served their purpose for putting Him to death. This their subjection to the Romans prevented. The Jews had not the power to inflict capital punishment, and the accusations brought against
Page 205Christ would have no weight in a Roman court. There were other objects, however, which they hoped to secure. Notwithstanding their efforts to counteract His work, Christ was gaining, even in Jerusalem, an influence over the people greater than their own. Multitudes who were not interested in the harangues of the rabbis were attracted by His teaching. They could understand His words, and their hearts were warmed and comforted. He spoke of God, not as an avenging judge, but as a tender father, and He revealed the image of God as mirrored in Himself. His words were like balm to the wounded spirit. Both by His words and by His works of mercy He was breaking the oppressive power of the old traditions and man-made commandments, and presenting the love of God in its exhaustless fullness.
In one of the earliest prophecies of Christ it is written, "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be." Gen. 49:10. The people were gathering to Christ. The sympathetic hearts of the multitude accepted lessons of love and benevolence in preference to the rigid ceremonies required by the priests. If the priests and rabbis had not interposed, His teaching would have wrought such a reformation as this world has never witnessed. But in order to maintain their own power, these leaders determined to break down the influence of Jesus. His arraignment before the Sanhedrin, and an open condemnation of His teachings, would aid in effecting this; for the people still had great reverence for their religious leaders. Whoever dared to condemn the rabbinical requirements, or attempt to lighten the burdens they had brought upon the people, was regarded as guilty, not only of blasphemy, but of treason. On this ground the rabbis hoped to excite suspicion of Christ. They represented Him as trying to overthrow the established customs, thus causing division among the people, and preparing the way for complete subjugation by the Romans.
But the plans which these rabbis were working so zealously to fulfill originated in another council than that of the Sanhedrin. After Satan had failed to overcome Christ in the wilderness, he combined his forces to oppose Him in His ministry, and if possible to thwart His work. What he could not accomplish by direct, personal effort, he determined to effect by strategy. No sooner had he withdrawn from the conflict in the wilderness than in council with his confederate angels he matured his plans for still further blinding the minds of the Jewish people, that
Hanna, page 159
"Jesus saith unto him, Rise, take up thy bed, and walk." The command was instantly obeyed. The cure was instantly complete. The short time, however, that it had taken for him to stoop and lift the mattress on which he lay, had been sufficient for Jesus to pass on, and be lost among the crowd. The stopping, the question, the command, the cure, all had been so sudden, the man has been so taken by surprise, that he doubts whether he would be able to recognize that stranger if he saw him again. Lifting his bed, and rejoicing in the new sensation of recovered strength, he walks through the city streets in search of his old home and friends. The Jews--an expression by which, in his Gospel, John always means, not the general community, but some of the ecclesiastical heads and rulers of the people--the Jews see him as he walks, and say to him: "It is the Sabbath-day; it is not lawful for thee to carry thy bed." No answer could be more natural, as no excuse could be more valid, than that
Page 160which the man gave when he said: "He that made me whole, the same said unto me, Take up thy bed and walk." His challengers do not ask him anything about the healing--as soon as they hear of it, they suspect who the healer was--but fixing upon the act in which the breach of the Sabbath lay, and as if admitting the validity of the man's defence, in throwing the responsibility of that act upon him who had ordered him to do it, "They asked him, What man is that which said unto thee, Take up thy bed and walk?" He could not tell, and so the conversation by the wayside dropped.
Page 206they might not recognize their Redeemer. He planned to work through his human agencies in the religious world, by imbuing them with his own enmity against the champion of truth. He would lead them to reject Christ and to make His life as bitter as possible, hoping to discourage Him in His mission. And the leaders in Israel became instruments of Satan in warring against the Saviour.
Jesus had come to "magnify the law, and make it honorable." He was not to lessen its dignity, but to exalt it. The scripture says, "He shall not fail nor be discouraged, till He have set judgment in the earth." Isa. 42:21, 4. He had come to free the Sabbath from those burdensome requirements that had made it a curse instead of a blessing.
For this reason He had chosen the Sabbath upon which to perform the act of healing at Bethesda. He could have healed the sick man as well on any other day of the week; or He might simply have cured him, without bidding him bear away his bed. But this would not have given Him the opportunity He desired. A wise purpose underlay every act of Christ's life on earth. Everything He did was important in itself and in its teaching. Among the afflicted ones at the pool He selected the worst case upon whom to exercise His healing power, and bade the man carry his bed through the city in order to publish the great work that had been wrought upon him. This would raise the question of what it was lawful to do on the Sabbath, and would open the way for Him to denounce the restrictions of the Jews in regard to the Lord's day, and to declare their traditions void.
Jesus stated to them that the work of relieving the afflicted was in harmony with the Sabbath law. It was in harmony with the work of God's angels, who are ever descending and ascending between heaven and earth to minister to suffering humanity. Jesus declared, "My Father worketh hitherto, and I work." All days are God's, in which to carry out His plans for the human race. If the Jews' interpretation of the law was correct, then Jehovah was at fault, whose work has quickened and upheld every living thing since first He laid the foundations of the earth; then He who pronounced His work good, and instituted the Sabbath to commemorate its completion, must put a period to His labor, and stop the never-ending routine of the universe.
Should God forbid the sun to perform its office upon the Sabbath, cut off its genial rays from warming the earth and nourishing vegetation? Must the system of worlds stand still through that holy day? Should He
Hanna, page 161
Whatever difficulty the men to whom this defence of his alleged Sabbath-breaking was offered, may have had either in understanding its nature or appreciating its force, one thing is clear, that they did
Page 162at once and most clearly comprehend that in speaking of God as his Father in the way he did, Jesus was claiming to stand to God, not simply in the relationship of a child--such a relationship as that in which we all, as the creatures of his power and the preserved of his providence, may be regarded as standing--but in that of a close, personal, peculiar sonship belonging to him alone, involving in it, as all true filiation does, unity of nature between the Father and the Son. It was thus that the Jews understood Jesus to speak of the Father and of himself, when he so associated himself with the Father, as to imply that if his Father was not a breaker of the Sabbath in healing men upon that day, neither was he, his Son; and so they sought the more to kill him, because he had not only broken the Sabbath, but said also that God was his own Father, making himself equal with God.
Page 207command the brooks to stay from watering the fields and forests, and bid the waves of the sea still their ceaseless ebbing and flowing? Must the wheat and corn stop growing, and the ripening cluster defer its purple bloom? Must the trees and flowers put forth no bud nor blossom on the Sabbath?
In such a case, men would miss the fruits of the earth, and the blessings that make life desirable. Nature must continue her unvarying course. God could not for a moment stay His hand, or man would faint and die. And man also has a work to perform on this day. The necessities of life must be attended to, the sick must be cared for, the wants of the needy must be supplied. He will not be held guiltless who neglects to relieve suffering on the Sabbath. God's holy rest day was made for man, and acts of mercy are in perfect harmony with its intent. God does not desire His creatures to suffer an hour's pain that may be relieved upon the Sabbath or any other day.
The demands upon God are even greater upon the Sabbath than upon other days. His people then leave their usual employment, and spend the time in meditation and worship. They ask more favors of Him on the Sabbath than upon other days. They demand His special attention. They crave His choicest blessings. God does not wait for the Sabbath to pass before He grants these requests. Heaven's work never ceases, and men should never rest from doing good. The Sabbath is not intended to be a period of useless inactivity. The law forbids secular labor on the rest day of the Lord; the toil that gains a livelihood must cease; no labor for worldly pleasure or profit is lawful upon that day; but as God ceased His labor of creating, and rested upon the Sabbath and blessed it, so man is to leave the occupations of his daily life, and devote those sacred hours to healthful rest, to worship, and to holy deeds. The work of Christ in healing the sick was in perfect accord with the law. It honored the Sabbath.
Jesus claimed equal rights with God in doing a work equally sacred, and of the same character with that which engaged the Father in heaven. But the Pharisees were still more incensed. He had not only broken the law, according to their understanding, but in calling God "His own Father" had declared Himself equal with God. John 5:18, R. V.
The whole nation of the Jews called God their Father, therefore they would not have been so enraged if Christ had represented Himself as standing in the same relation to God. But they accused Him of
Page 208blasphemy, showing that they understood Him as making this claim in the highest sense.
These adversaries of Christ had no arguments with which to meet the truths He brought home to their consciences. They could only cite their customs and traditions, and these seemed weak and vapid when compared with the arguments Jesus had drawn from the word of God and the unceasing round of nature. Had the rabbis felt any desire to receive light, they would have been convinced that Jesus spoke the truth. But they evaded the points He made concerning the Sabbath, and sought to stir up anger against Him because He claimed to be equal with God. The fury of the rulers knew no bounds. Had they not feared the people, the priests and rabbis would have slain Jesus on the spot. But the popular sentiment in His favor was strong. Many recognized in Jesus the friend who had healed their diseases and comforted their sorrows, and they justified His healing of the sufferer at Bethesda. So for the time the leaders were obliged to restrain their hatred.
Jesus repelled the charge of blasphemy. My authority, He said, for doing the work of which you accuse Me, is that I am the Son of God, one with Him in nature, in will, and in purpose. In all His works of creation and providence, I co-operate with God. "The Son can do nothing of Himself, but what He seeth the Father do." The priests and rabbis were taking the Son of God to task for the very work He had been sent into the world to do. By their sins they had separated themselves from God, and in their pride were moving independently of Him. They felt sufficient in themselves for all things, and realized no need of a higher wisdom to direct their acts. But the Son of God was surrendered to the Father's will, and dependent upon His power. So utterly was Christ emptied of self that He made no plans for Himself. He accepted God's plans for Him, and day by day the Father unfolded His plans. So should we depend upon God, that our lives may be the simple outworking of His will.
When Moses was about to build the sanctuary as a dwelling place for God, he was directed to make all things according to the pattern shown him in the mount. Moses was full of zeal to do God's work; the most talented, skillful men were at hand to carry out his suggestions. Yet he was not to make a bell, a pomegranate, a tassel, a fringe, a curtain, or any vessel of the sanctuary, except according to the pattern shown him. God called him into the mount, and revealed to him the heavenly things. The Lord covered him with His own glory, that he might see
Page 209the pattern, and according to it all things were made. So to Israel, whom He desired to make His dwelling place, He had revealed His glorious ideal of character. The pattern was shown them in the mount when the law was given from Sinai, and when the Lord passed by before Moses and proclaimed, "The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." Ex. 34:6, 7.
Israel had chosen their own ways. They had not builded according to the pattern; but Christ, the true temple for God's indwelling, molded every detail of His earthly life in harmony with God's ideal. He said, "I delight to do Thy will, O My God: yea, Thy law is within My heart." Ps. 40:8. So our characters are to be builded "for an habitation of God through the Spirit." Eph. 2:22. And we are to "make all things according to the pattern," even Him who "suffered for us, leaving us an example, that ye should follow His steps." Heb. 8:5; 1 Peter 2:21.
The words of Christ teach that we should regard ourselves as inseparably bound to our Father in heaven. Whatever our position, we are dependent upon God, who holds all destinies in His hands. He has appointed us our work, and has endowed us with faculties and means for that work. So long as we surrender the will to God, and trust in His strength and wisdom, we shall be guided in safe paths, to fulfill our appointed part in His great plan. But the one who depends upon his own wisdom and power is separating himself from God. Instead of working in unison with Christ, he is fulfilling the purpose of the enemy of God and man.
The Saviour continued: "What things soever He [the Father] doeth, these also doeth the Son likewise. . . . As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will." The Sadducees held that there would be no resurrection of the body; but Jesus tells them that one of the greatest works of His Father is raising the dead, and that He Himself has power to do the same work. "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." The Pharisees believed in the resurrection of the dead. Christ declares that even now the power which gives life to the dead is among them, and they are to behold its manifestation. This same resurrection power is that which gives life to the soul "dead in trespasses and sins." Eph. 2:1. That spirit of life in Christ Jesus, "the power of His resurrection," sets men "free from
Page 210the law of sin and death." Phil. 3:10; Rom. 8:2. The dominion of evil is broken, and through faith the soul is kept from sin. He who opens his heart to the Spirit of Christ becomes a partaker of that mighty power which shall bring forth his body from the grave.
The humble Nazarene asserts His real nobility. He rises above humanity, throws off the guise of sin and shame, and stands revealed, the Honored of the angels, the Son of God, One with the Creator of the universe. His hearers are spellbound. No man has ever spoken words like His, or borne himself with such a kingly majesty. His utterances are clear and plain, fully declaring His mission, and the duty of the world. "For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent Him. . . . For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man."
The priests and rulers had set themselves up as judges to condemn Christ's work, but He declared Himself their judge, and the judge of all the earth. The world has been committed to Christ, and through Him has come every blessing from God to the fallen race. He was the Redeemer before as after His incarnation. As soon as there was sin, there was a Saviour. He has given light and life to all, and according to the measure of light given, each is to be judged. And He who has given the light, He who has followed the soul with tenderest entreaty, seeking to win it from sin to holiness, is in one its advocate and judge. From the opening of the great controversy in heaven, Satan has maintained his cause through deception; and Christ has been working to unveil his schemes and to break his power. It is He who has encountered the deceiver, and who through all the ages has been seeking to wrest the captives from his grasp, who will pass judgment upon every soul.
And God "hath given Him authority to execute judgment also, because He is the Son of man." Because He has tasted the very dregs of human affliction and temptation, and understands the frailties and sins of men; because in our behalf He has victoriously withstood the temptations of Satan, and will deal justly and tenderly with the souls that His own blood has been poured out to save,--because of this, the Son of man is appointed to execute the judgment.
But Christ's mission was not for judgment, but for salvation. "God sent not His Son into the world to condemn the world; but that the
Page 211world through Him might be saved." John 3:17. And before the Sanhedrin Jesus declared, "He that heareth My word, and believeth Him that sent Me, hath eternal life, and cometh not into judgment, but hath passed out of death into life." John 5:24, R. V.
Bidding His hearers marvel not, Christ opened before them, in still wider view, the mystery of the future. "The hour cometh," He said, "in which all that are in the tombs shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment." John 5:28, 29, R. V.
This assurance of the future life was that for which Israel had so long waited, and which they had hoped to receive at the Messiah's advent. The only light that can lighten the gloom of the grave was shining upon them. But self-will is blind. Jesus had violated the traditions of the rabbis, and disregarded their authority, and they would not believe.
The time, the place, the occasion, the intensity of feeling that pervaded the assembly, all combined to make the words of Jesus before the Sanhedrin the more impressive. The highest religious authorities of the nation were seeking the life of Him who declared Himself the restorer of Israel. The Lord of the Sabbath was arraigned before an earthly tribunal to answer the charge of breaking the Sabbath law. When He so fearlessly declared His mission, His judges looked upon Him with astonishment and rage; but His words were unanswerable. They could not condemn Him. He denied the right of the priests and rabbis to question Him, or to interfere with His work. They were invested with no such authority. Their claims were based upon their own pride and arrogance. He refused to plead guilty of their charges, or to be catechized by them.
Instead of apologizing for the act of which they complained, or explaining His purpose in doing it, Jesus turned upon the rulers, and the accused became the accuser. He rebuked them for the hardness of their hearts, and their ignorance of the Scriptures. He declared that they had rejected the word of God, inasmuch as they had rejected Him whom God had sent. "Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of Me." John 5:39, R. V.
In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ "give all the prophets witness." Acts 10:43. From the promise given to Adam, down through
Page 212the patriarchal line and the legal economy, heaven's glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ's death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.
The Jews had the Scriptures in their possession, and supposed that in their mere outward knowledge of the word they had eternal life. But Jesus said, "Ye have not His word abiding in you." Having rejected Christ in His word, they rejected Him in person. "Ye will not come to Me," He said, "that ye might have life."
The Jewish leaders had studied the teachings of the prophets concerning the kingdom of the Messiah; but they had done this, not with a sincere desire to know the truth, but with the purpose of finding evidence to sustain their ambitious hopes. When Christ came in a manner contrary to their expectations, they would not receive Him; and in order to justify themselves, they tried to prove Him a deceiver. When once they had set their feet in this path, it was easy for Satan to strengthen their opposition to Christ. The very words that should have been received as evidence of His divinity were interpreted against Him. Thus they turned the truth of God into a lie, and the more directly the Saviour spoke to them in His works of mercy, the more determined they were in resisting the light.
Jesus said, "I receive not honor from men." It was not the influence of the Sanhedrin, it was not their sanction He desired. He could receive no honor from their approbation. He was invested with the honor and authority of Heaven. Had He desired it, angels would have come to do Him homage; the Father would again have testified to His divinity. But for their own sake, for the sake of the nation whose leaders they were, He desired the Jewish rulers to discern His character, and receive the blessings He came to bring them.
"I am come in My Father's name, and ye receive Me not: if another shall come in his own name, him ye will receive." Jesus came by the authority of God, bearing His image, fulfilling His word, and seeking His glory; yet He was not accepted by the leaders in Israel; but when others should come, assuming the character of Christ, but actuated by their own will and seeking their own glory, they would be received. And why? Because he who is seeking his own glory appeals to the desire for self-exaltation in others. To such appeals the Jews could respond.
They would receive the false teacher because he flattered their pride by sanctioning their cherished opinions and traditions. But the teaching of Christ did not coincide with their ideas. It was spiritual, and demanded the sacrifice of self; therefore they would not receive it. They were not acquainted with God, and to them His voice through Christ was the voice of a stranger.
Is not the same thing repeated in our day? Are there not many, even religious leaders, who are hardening their hearts against the Holy Spirit, making it impossible for them to recognize the voice of God? Are they not rejecting the word of God, that they may keep their own traditions?
"Had ye believed Moses," said Jesus, "ye would have believed Me: for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?" It was Christ who had spoken to Israel through Moses. If they had listened to the divine voice that spoke through their great leader, they would have recognized it in the teachings of Christ. Had they believed Moses, they would have believed Him of whom Moses wrote.
Jesus knew that the priests and rabbis were determined to take His life; yet He clearly explained to them His unity with the Father, and His relation to the world. They saw that their opposition to Him was without excuse, yet their murderous hatred was not quenched. Fear seized them as they witnessed the convincing power that attended His ministry; but they resisted His appeals, and locked themselves in darkness.
They had signally failed to subvert the authority of Jesus or to alienate the respect and attention of the people, many of whom were convicted by His words. The rulers themselves had felt deep condemnation as He had pressed their guilt home upon their consciences; yet this only made them the more bitter against Him. They were determined to take His life. They sent messengers all over the country to warn the people against Jesus as an impostor. Spies were sent to watch Him, and report what He said and did. The precious Saviour was now most surely standing under the shadow of the cross.
the troubling of the, page 201
for the great mercy, page 204
through the city, page 206
had not only broken the, page 207
Himself equal with God., page 207