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.
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.
|Ellen G. White The Desire of Ages. (1898)|
The Crisis in Galilee
[This chapter is based on John 6:22-71.]
When Christ forbade the people to declare Him king, He knew that a turning point in His history was reached. Multitudes who desired to exalt Him to the throne today would turn from Him tomorrow. The disappointment of their selfish ambition would turn their love to hatred, and their praise to curses. Yet knowing this, He took no measures to avert the crisis. From the first He had held out to His followers no hope of earthly rewards. To one who came desiring to become His disciple He had said, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head." Matt. 8:20. If men could have had the world with Christ, multitudes would have proffered Him their allegiance; but such service He could not accept. Of those now connected with Him there were many who had been attracted by the hope of a worldly kingdom. These must be undeceived. The deep spiritual teaching in the miracle of the loaves had not been comprehended. This was to be made plain. And this new revelation would bring with it a closer test.
The miracle of the loaves was reported far and near, and very early next morning the people flocked to Bethsaida to see Jesus. They came in great numbers, by land and sea. Those who had left Him the preceding night returned, expecting to find Him still there; for there had been no boat by which He could pass to the other side. But their search was fruitless, and many repaired to Capernaum, still seeking Him.
Daniel March Walks and Homes of Jesus, page 64
All this was known to the assembly, gathering in the synagogue of Capernaum the next morning. But many who came around to the city by land the previous evening, were surprised to find Jesus Himself at His usual place among the worshippers. Then the disciples increased their surprise by telling the story of the night on the lake; the fury of the storm; the nine hours of hard rowing against the wind; the appearance of Jesus walking upon the sea; the cry of alarm, and then the impulsive attempt of Peter to go out to meet Him on the water; the rescue of the sinking disciple; the hushing of the storm, and the subsidence of the waves, the moment that Jesus came on board. [faulty ellipsing at this point]
All this was quite enough to fill the minds of the assembly in the synagogue with wonder and curiosity to know the meaning of what they heard. They could scarcely wait for the ordinary service to close
before they gathered about Jesus, and began to question him with great eagerness and severity.
Meanwhile He had arrived at Gennesaret, after an absence of but one day. As soon as it was known that He had landed, the people "ran through that whole region round about, and began to carry about in beds those that were sick, where they heard He was." Mark 6:55.
After a time He went to the synagogue, and there those who had come from Bethsaida found Him. They learned from His disciples how He had crossed the sea. The fury of the storm, and the many hours of fruitless rowing against adverse winds, the appearance of Christ walking upon the water, the fears thus aroused, His reassuring words, the adventure of Peter and its result, with the sudden stilling of the tempest and landing of the boat, were all faithfully recounted to the wondering crowd. Not content with this, however, many gathered about Jesus, questioning, "Rabbi, when camest Thou hither?" They hoped to receive from His own lips a further account of the miracle.
Jesus did not gratify their curiosity. He sadly said, "Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." They did not seek Him from any worthy motive; but as they had been fed with the loaves, they hoped still to receive temporal benefit by attaching themselves to Him. The Saviour bade them, "Labor not for the meat which perisheth, but for that meat which endureth unto
March, 65; continuing from above
"How came he there so early in the morning, when the evening left him on the other side of the lake? Could he repeat the miracle of the previous day, and support all his followers, as the fathers were fed with bread from heaven in the wilderness? Had he in very deed walked upon the sea and hushed the storm? And could he give health, and strength, and riches, and long life to all who would set him up for a prince in the land? What new and great sign could he show them of his authority to restore the nation and redeem Israel?"
everlasting life." Seek not merely for material benefit. Let it not be the chief effort to provide for the life that now is, but seek for spiritual food, even that wisdom which will endure unto everlasting life. This the Son of God alone can give; "for Him hath God the Father sealed."
For the moment the interest of the hearers was awakened. They exclaimed, "What shall we do, that we might work the works of God?" They had been performing many and burdensome works in order to recommend themselves to God; and they were ready to hear of any new observance by which they could secure greater merit. Their question meant, What shall we do that we may deserve heaven? What is the price we are required to pay in order to obtain the life to come?
"Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent." The price of heaven is Jesus. The way to heaven is through faith in "the Lamb of God, which taketh away the sin of the world." John 1:29.
But the people did not choose to receive this statement of divine truth. Jesus had done the very work which prophecy had foretold that the Messiah would do; but they had not witnessed what their selfish hopes had pictured as His work. Christ had indeed once fed the multitude with barley loaves; but in the days of Moses Israel had been fed with manna forty years, and far greater blessings were expected from the Messiah. Their dissatisfied hearts queried why, if Jesus could perform so many wondrous works as they had witnessed, could He not give health, strength, and riches to all His people, free them from their oppressors, and exalt them to power and honor? The fact that He claimed to be the Sent of God, and yet refused to be Israel's king, was a mystery which they could not fathom. His refusal was misinterpreted. Many concluded that He dared not assert His claims because He Himself doubted as to the divine character of His mission. Thus they opened their hearts to unbelief, and the seed which Satan had sown bore fruit of its kind, in misunderstanding and defection.
Now, half mockingly, a rabbi questioned, "What sign showest Thou then, that we may see, and believe Thee? what dost Thou work? Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat."
The Jews honored Moses as the giver of the manna, ascribing praise to the instrument, and losing sight of Him by whom the work had been accomplished. Their fathers had murmured against Moses, and had doubted and denied his divine mission. Now in the same spirit the
children rejected the One who bore the message of God to themselves. "Then said Jesus unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven." The giver of the manna was standing among them. It was Christ Himself who had led the Hebrews through the wilderness, and had daily fed them with the bread from heaven. That food was a type of the real bread from heaven. The life-giving Spirit, flowing from the infinite fullness of God, is the true manna. Jesus said, "The bread of God is that which cometh down out of heaven, and giveth life unto the world." John 6:33, R. V.
Still thinking that it was temporal food to which Jesus referred, some of His hearers exclaimed, "Lord, evermore give us this bread." Jesus then spoke plainly: "I am the bread of life."
The figure which Christ used was a familiar one to the Jews. Moses, by the inspiration of the Holy Spirit, had said, "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord." And the prophet Jeremiah had written, "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart." Deut. 8:3; Jer. 15:16. The rabbis themselves had a saying, that the eating of bread, in its spiritual significance, was the study of the law and the practice of good works; and it was often said that at the Messiah's coming all Israel would be fed. The teaching of the prophets made plain the deep spiritual lesson in the miracle of the loaves. This lesson Christ was seeking to open to His hearers in the synagogue. Had they understood the Scriptures, they would have understood His words when He said, "I am the bread of life." Only the day before, the great multitude, when faint and weary, had been fed by the bread which He had given. As from that bread they had received physical strength and refreshment, so from Christ they might receive spiritual strength unto eternal life. "He that cometh to Me," He said, "shall never hunger; and he that believeth on Me shall never thirst." But He added, "Ye also have seen Me, and believe not."
They had seen Christ by the witness of the Holy Spirit, by the revelation of God to their souls. The living evidences of His power had been before them day after day, yet they asked for still another sign. Had this been given, they would have remained as unbelieving as before. If they were not convinced by what they had seen and heard, it was useless to show them more marvelous works. Unbelief will ever find excuse for doubt, and will reason away the most positive proof.
Again Christ appealed to those stubborn hearts. "Him that cometh
Hanna, page 289
Overlooking all the momentous truths; all the gracious assurances and promises that these words of Jesus conveyed, his hearers fix upon a single declaration that he had made. Ignorant of the great mystery of his birth, they murmur among themselves, saying, "Is not this Jesus the son of Joseph, whose father and mother we know? How is it, then, that he saith, I came down from heaven?" Jesus does not answer these two questions, any more than he had answered the question they had put to him at first as to how he had got to Capernaum. He sees and accepts the offence that had been taken, the prejudice that had been created, and he does nothing to remove it. He enters into no explanation of the saying that he had come down from heaven; but he will tell these murmurers and objectors still more plainly than he has yet done why it is that they stand at such a distance and look so askance upon him. "Murmur not among yourselves." 'Hope not by any such questions as you are putting to one another to solve the difficulties that can so easily be raised about this or that particular saying of mine. What you want is not a solution of such difficulties, which are, after all, the fruits and not the causes of your unbelief. The root of that unbelief lies deeper than where you would place it. It lies in the whole frame and habit of your heart and life. The bent of your nature is away from me. You want the desires, the
Page 290affections, the aims, the motives which would create within you the appetite and relish for that bread which comes down from heaven. You want that inward secret drawing of the heart which also cometh from heaven, for "no man can come to me except the Father draw him"--a drawing this, however, that if sought will never be withheld; if imparted, will prevail, for "it is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath heard and learned of the Father cometh unto me." Not that you are to imagine that you can go to him as you can go to me, that you can see him without seeing me, can hear him without hearing me. "Not that any man hath seen the Father, save he which is God, he hath seen the Father." It is in seeing me that you see the Father. It is in hearing me that you hear the Father. It is through me that the drawing of the Father cometh. Open eye and ear then, look unto me, hear, and your soul shall live. "Verily, verily, I say unto you, he that believeth on me hath everlasting life." He hath it now, he hath it in me. "I am that bread of life." A very different kind of bread from that of which you boast as once given of old through Moses. "Your fathers did eat manna in the wilderness, and are dead." The manna had no life in itself. If not instantly used, it corrupted and perished. It had power to sustain life for a time, but none to ward off death. The bread from heaven is life-giving and death-destroying. "This is the bread which cometh down from heaven, that a man may eat thereof and net die. I am the living bread; if any man eat of this bread he shall live forever, and the bread that I will give is my flesh, which I will give for the life of the world."
to Me I will in nowise cast out." All who received Him in faith, He said, should have eternal life. Not one could be lost. No need for Pharisees and Sadducees to dispute concerning the future life. No longer need men mourn in hopeless grief over their dead. "This is the will of Him that sent Me, that everyone which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day."
But the leaders of the people were offended, "and they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that He saith, I came down from heaven?" [John 6:42] They tried to arouse prejudice by referring scornfully to the lowly origin of Jesus. They contemptuously alluded to His life as a Galilean laborer, and to His family as being poor and lowly. The claims of this uneducated carpenter, they said, were unworthy of their attention. And on account of His mysterious birth they insinuated that He was of doubtful parentage, thus representing the human circumstances of His birth as a blot upon His history.
Jesus did not attempt to explain the mystery of His birth. He made no answer to the questionings in regard to His having come down from heaven, as He had made none to the questions concerning His crossing the sea. He did not call attention to the miracles that marked His life. Voluntarily He had made Himself of no reputation, and taken upon Him the form of a servant. But His words and works revealed His character. All whose hearts were open to divine illumination would recognize in Him "the Only-begotten of the Father, full of grace and truth." John 1:14.
The prejudice of the Pharisees lay deeper than their questions would indicate; it had its root in the perversity of their hearts. Every word and act of Jesus aroused antagonism in them; for the spirit which they cherished could find in Him no answering chord.
"No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto Me." [John 6:44-5] None will ever come to Christ, save those who respond to the drawing of the Father's love. But God is drawing all hearts unto Him, and only those who resist His drawing will refuse to come to Christ.
In the words, "They shall be all taught of God," Jesus referred to the prophecy of Isaiah: "All thy children shall be taught of the Lord; and great shall be the peace of thy children." Isa. 54:13. This scripture
the Jews appropriated to themselves. It was their boast that God was their teacher. But Jesus showed how vain is this claim; for He said, "Every man therefore that hath heard, and hath learned of the Father, cometh unto Me." Only through Christ could they receive a knowledge of the Father. Humanity could not endure the vision of His glory. Those who had learned of God had been listening to the voice of His Son, and in Jesus of Nazareth they would recognize Him who through nature and revelation has declared the Father.
"Verily, verily, I say unto you, He that believeth on Me hath everlasting life." Through the beloved John, who listened to these words, the Holy Spirit declared to the churches, "This is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life." 1 John 5:11, 12. And Jesus said, "I will raise him up at the last day." Christ became one flesh with us, in order that we might become one spirit with Him. It is by virtue of this union that we are to come forth from the grave,--not merely as a manifestation of the power of Christ, but because, through faith, His life has become ours. Those who see Christ in His true character, and receive Him into the heart, have everlasting life. It is through the Spirit that Christ dwells in us; and the Spirit of God, received into the heart by faith, is the beginning of the life eternal.
The people had referred Christ to the manna which their fathers ate in the wilderness, as if the furnishing of that food was a greater miracle than Jesus had performed; but He shows how meager was that gift when compared with the blessings He had come to bestow. The manna could sustain only this earthly existence; it did not prevent the approach of death, nor insure immortality; but the bread of heaven would nourish the soul unto everlasting life. The Saviour said, "I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever." To this figure Christ now adds another. Only through dying could He impart life to men, and in the words that follow He points to His death as the means of salvation. He says, "The bread that I will give is My flesh, which I will give for the life of the world."
The Jews were about to celebrate the Passover at Jerusalem, in commemoration of the night of Israel's deliverance, when the destroying angel smote the homes of Egypt. In the paschal lamb God desired them
Hanna, page 292
Such were its immediate original results. What would be the effect of a first hearing or first reading of this discourse now? We cannot well answer the question; we have read and heard it so often, its phrases are so familiar to our ears, the key to its darkest sayings is in our hands. Nevertheless, are there not many to whom some of its expressions wear a hard and repulsive aspect--are felt, though they would scarcely acknowledge this to themselves, as overstrained and exaggerated? It is not possible indeed to understand, much less to sympathize with and appreciate, the fullness and richness of meaning involved in many of these expressions, unless we look to our Lord's death as the great propitiation for our sins, and have had some experience of the closeness, the tenderness, the blessedness of that mystic bond which incorporates each living member of the spiritual body with Christ the living head. Had Jesus spoken of himself, simply and alone as the bread of life, it had been possible to have understood him as setting forth his instructions and his example as furnishing the best kind of nutriment for the highest part of our nature. Even so strong a phrase as his flesh being the bread might have been interpreted as an allusion to his assumption of our nature, and
Page 293to the benefits flowing directly from the Incarnation. But when he speaks of his flesh being given for the life of the world; when he speaks of the drinking of his blood as well as of the eating of his flesh, pronounces them to be the source at first and the support afterwards of a life that cannot die, and that shall draw after it resurrection of the body, it is impossible to put any rational construction upon phrases like these other than that which sees in them a reference to our Lord's atoning death as the spring and fountain of the new spiritual life to which through him all true believers are begotten.
to behold the Lamb of God, and through the symbol receive Him who gave Himself for the life of the world. But the Jews had come to make the symbol all-important, while its significance was unnoticed. They discerned not the Lord's body. The same truth that was symbolized in the paschal service was taught in the words of Christ. But it was still undiscerned.
Now the rabbis exclaimed angrily, "How can this Man give us His flesh to eat?" They affected to understand His words in the same literal sense as did Nicodemus when he asked, "How can a man be born when he is old?" John 3:4. To some extent they comprehended the meaning of Jesus, but they were not willing to acknowledge it. By misconstruing His words, they hoped to prejudice the people against Him.
Christ did not soften down His symbolical representation. He reiterated the truth in yet stronger language: "Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him."
To eat the flesh and drink the blood of Christ is to receive Him as a personal Saviour, believing that He forgives our sins, and that we are complete in Him. It is by beholding His love, by dwelling upon it, by drinking it in, that we are to become partakers of His nature. What food is to the body, Christ must be to the soul. Food cannot benefit us unless we eat it, unless it becomes a part of our being. So Christ is of no value to us if we do not know Him as a personal Saviour. A theoretical knowledge will do us no good. We must feed upon Him, receive Him into the heart, so that His life becomes our life. His love, His grace, must be assimilated.
But even these figures fail to present the privilege of the believer's relation to Christ. Jesus said, "As the living Father hath sent Me, and I live by the Father: so he that eateth Me, even he shall live by Me." As the Son of God lived by faith in the Father, so are we to live by faith in Christ. So fully was Jesus surrendered to the will of God that the Father alone appeared in His life. Although tempted in all points like as we are, He stood before the world untainted by the evil that surrounded Him. Thus we also are to overcome as Christ overcame.
Are you a follower of Christ? Then all that is written concerning the spiritual life is written for you, and may be attained through uniting yourself
to Jesus. Is your zeal languishing? has your first love grown cold? Accept again of the proffered love of Christ. Eat of His flesh, drink of His blood, and you will become one with the Father and with the Son.
The unbelieving Jews refused to see any except the most literal meaning in the Saviour's words. By the ritual law they were forbidden to taste blood, and they now construed Christ's language into a sacrilegious speech, and disputed over it among themselves. Many even of the disciples said, "This is an hard saying; who can hear it?"
The Saviour answered them: "Doth this offend you? What and if ye shall see the Son of man ascend up where He was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life."
The life of Christ that gives life to the world is in His word. It was by His word that Jesus healed disease and cast out demons; by His word He stilled the sea, and raised the dead; and the people bore witness that His word was with power. He spoke the word of God, as He had spoken through all the prophets and teachers of the Old Testament. The whole Bible is a manifestation of Christ, and the Saviour desired to fix the faith of His followers on the word. When His visible presence should be withdrawn, the word must be their source of power. Like their Master, they were to live "by every word that proceedeth out of the mouth of God." Matt. 4:4.
As our physical life is sustained by food, so our spiritual life is sustained by the word of God. And every soul is to receive life from God's word for himself. As we must eat for ourselves in order to receive nourishment, so we must receive the word for ourselves. We are not to obtain it merely through the medium of another's mind. We should carefully study the Bible, asking God for the aid of the Holy Spirit, that we may understand His word. We should take one verse, and concentrate the mind on the task of ascertaining the thought which God has put in that verse for us. We should dwell upon the thought until it becomes our own, and we know "what saith the Lord."
In His promises and warnings, Jesus means me. God so loved the world, that He gave His only-begotten Son, that I by believing in Him, might not perish, but have everlasting life. The experiences related in God's word are to be my experiences. Prayer and promise, precept and warning, are mine. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself
Hanna, page 295
To a still higher conception of the intimacy of the union between himself and his own does Jesus carry us: "As the living Father hath sent me, and I live by the Father, so he that eateth me shall live by me." It would seem as if all the earthly imagery elsewhere employed--that of the union of the branches with the vine, of the members with the head, of the building with the foundation-stone--however apt, were yet defective, as if for the only fit, full emblem Jesus had to rise up to the heavens to find it in the closest and most mysterious union in the universe, the eternal, inconceivable, ineffable, union between the Father and himself--"That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us: I in them and thou in me that they may be made perfect in one."
Hanna, page 285
Never before had there appeared to be so great and so lively an interest in his teaching, or so large a measure of faith in his healing power. But behind this show of things Jesus saw that there was little or no readiness to receive him in his highest character and office. Some were prepared to acknowledge him as Elias, or one of the prophets; some, like Herod, to hail him as the Baptist risen from dead; others, like the multitude on the lake-side, to take him by force and make him a king; but the notions of all alike concerning him and his mission were narrow, natural, earthly, selfish, unspiritual. It is at this very culminating point of his wonderful apparent popularity, that Jesus begins to speak and act as if the hope were gone of other and higher notions of himself and of the kingdom of God being entertained by the nation at large. Hitherto he had spoken much about that kingdom, and but little about himself; leaving his place therein to be inferred from what he said and did. He had spoken much about the dispositions that were to be cultivated, the duties that were to be done, the trials that were to be borne, the blessedness that was to be enjoyed by those admitted into the kingdom--of which earlier teaching St. Matthew had preserved a full and perfect specimen in the Sermon on the Mount; but he had said little or nothing of the one living central spring of light and life and holiness and joy within that kingdom, giving to it its being, character, and strength. In plainer or in clearer guise he had proclaimed to the multitude those outer things of the kingdom whose setting forth should have allured them into it; but its inner things had either been kept back from sight, or presented in forms draped around with a thick mantle
Page 286of obscurity. He had never once hinted at his own approaching death as needful to its establishment--as laying, in fact, the foundation upon which it was to rest; nor had he spoken of the singular ties by which all its subjects were to be united personally to him, and to which their entrance and standing and privileges within the kingdom were to be wholly due. Now, however, for the first time in public, he alludes to his death, in such a way indeed as few if any of his hearers could then understand, yet one that assigned to it its true place in the economy of our redemption. Now for the first time in public he speaks openly and most emphatically of what he is and must be to all who are saved; proclaiming a supreme attachment to himself, an entire and exclusive dependence on himself, a vital incorporating union with himself, to be the primary and essential characteristic of all true subjects of that kingdom which he came down from heaven to set up on earth. From this time he gives up apparently the project of gaining new adherents; withdraws from the crowds, forsakes the more populous districts of Galilee, devotes himself to his disciples, retires with them to remote parts of the country, discourses with them about his approaching decease, unfolding, as he had not done before, both publicly and privately, the profounder mysteries of his person and of his work.
for me." Gal. 2:20. As faith thus receives and assimilates the principles of truth, they become a part of the being and the motive power of the life. The word of God, received into the soul, molds the thoughts, and enters into the development of character.
By looking constantly to Jesus with the eye of faith, we shall be strengthened. God will make the most precious revelations to His hungering, thirsting people. They will find that Christ is a personal Saviour. As they feed upon His word, they find that it is spirit and life. The word destroys the natural, earthly nature, and imparts a new life in Christ Jesus. The Holy Spirit comes to the soul as a Comforter. By the transforming agency of His grace, the image of God is reproduced in the disciple; he becomes a new creature. Love takes the place of hatred, and the heart receives the divine similitude. This is what it means to live "by every word that proceedeth out of the mouth of God." This is eating the Bread that comes down from heaven. [see Hanna, page 290 above]
Christ had spoken a sacred, eternal truth regarding the relation between Himself and His followers. He knew the character of those who claimed to be His disciples, and His words tested their faith. He declared that they were to believe and act upon His teaching. All who received Him would partake of His nature, and be conformed to His character. This involved the relinquishment of their cherished ambitions. It required the complete surrender of themselves to Jesus. They were called to become self-sacrificing, meek and lowly in heart. They must walk in the narrow path traveled by the Man of Calvary, if they would share in the gift of life and the glory of heaven.
The test was too great. The enthusiasm of those who had sought to take him by force and make Him king grew cold. This discourse in the synagogue, they declared, had opened their eyes. Now they were undeceived. In their minds His words were a direct confession that He was not the Messiah, and that no earthly rewards were to be realized from connection with Him. They had welcomed His miracle-working power; they were eager to be freed from disease and suffering; but they would not come into sympathy with His self-sacrificing life. They cared not for the mysterious spiritual kingdom of which He spoke. The insincere, the selfish, who had sought Him, no longer desired Him. If He would not devote His power and influence to obtaining their freedom from the Romans, they would have nothing to do with Him.
Jesus told them plainly, "There are some of you that believe not;" adding, "Therefore said I unto you, that no man can come unto Me,
Hanna, page 291
Such, as I have attempted in the way of paraphrase to bring them out to view, were the most salient points in our Lord's address, and such the links by which they were united. Among all our Lord's discourses in Galilee this one stands by itself distinguished from all the others by the manner in which Christ speaks of himself. Nowhere else do you find him so entirely dropping all reserve as to his own position, character, services, and claims. Let him be the Eternal Son of the Father who veiled the glories of Divinity, and assumed the garb of mortal flesh that he might serve and suffer and die for us men and our redemption, then all that he here asserts, requires, and promises appears simple, natural, appropriate. Let the great truths of the Incarnation and Atonement be rejected, then how shall this discourse be shielded from the charges of egotism and arrogance? But Christ's manner of speaking to the people is here as unprecedented as the way of speaking about himself. Here also there is the absence of all reserve. Instead of avoiding what he knew would repel, he seems rather to have obtruded it: answering no questions, giving no explanations, modifying no statements; unsparingly exposing the selfishness, ungodliness, unbelief of his auditors. The strong impression is created that by bringing forth the most hidden mysteries of the kingdom and clothing these in forms fitted to give offence, it was his purpose to test and sift, not the rude mass of his Galilean hearers only, but the circle of his own discipleship. Such at least was its effect; for "many of his disciples when they heard this, said, This is a hard saying; who can hear it?"' Jesus does not treat their murmuring exactly as he had that of the Jews; turning to them, he says, "Doth this about my coming down from heaven offend you?" but "what and if ye shall see the Son of Man ascend up where he was before?" Doth this about eating my flesh and drinking my blood offend you? "It is the spirit that quickeneth," the mere
Page 292flesh without the spirit profiteth nothing, hath no life-giving power. It is by no external act whatever, by no outward ordinance or service, that you are to attain to the life everlasting. It is by hearing, believing, spiritually coming to me, spiritually feeding upon me, that this is to be reached. "The words that I speak unto you, they are the spirit and they are the life." Still I know, for I must speak as plainly to you as to the multitude, "that there are some of you that believe not. Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father." To have hard things said, and then to have the incredulity they generated exposed in such a way and attributed to such a cause, was what many could not bear; and so from that time many of his disciples went back and walked no more with him. With infinite sadness, such a sorrow as he only could feel, his eye and heart follow them as they go away; but he lets them go quietly and without further remonstrance; then, turning to the twelve, he says, "Will ye also go away?" "Lord," is Peter's prompt reply, "to whom shall we go? Thou hast the words of eternal life." What Jesus thought of this confession we shall see, when not long afterwards it was repeated. Now he makes no comment upon it; but as one upon whose mind the last impression of the day was that of sadness over so many who were alienated from him, he closes the interview by saying, "Have I not chosen you twelve, and one of you is a devil."
except it were given unto him of My Father." He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." 1 Cor. 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,--had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
"Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner." Matt. 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, "This is an hard saying; who can hear it?"
Praise and flattery would be pleasing to their ears; but the truth is unwelcome; they cannot hear it. When the crowds follow, and the multitudes are fed, and the shouts of triumph are heard, their voices are loud in praise; but when the searching of God's Spirit reveals their sin, and bids them leave it, they turn their backs upon the truth, and walked no more with Jesus.
As those disaffected disciples turned away from Christ, a different spirit took control of them. They could see nothing attractive in Him whom they had once found so interesting. They sought out His enemies, for they were in harmony with their spirit and work. They misinterpreted His words, falsified His statements, and impugned His motives. They sustained their course by gathering up every item that could be
turned against Him; and such indignation was stirred up by these false reports that His life was in danger.
The news spread swiftly that by His own confession Jesus of Nazareth was not the Messiah. And thus in Galilee the current of popular feeling was turned against Him, as, the year before, it had been in Judea. Alas for Israel! They rejected their Saviour, because they longed for a conqueror who would give them temporal power. They wanted the meat which perishes, and not that which endures unto everlasting life.
With a yearning heart, Jesus saw those who had been His disciples departing from Him, the Life and the Light of men. The consciousness that His compassion was unappreciated, His love unrequited, His mercy slighted, His salvation rejected, filled Him with sorrow that was inexpressible. It was such developments as these that made Him a man of sorrows, and acquainted with grief.
Without attempting to hinder those who were leaving Him, Jesus turned to the twelve and said, "Will ye also go away?"
Peter replied by asking, "Lord, to whom shall we go?" "Thou hast the words of eternal life," he added. "And we believe and are sure that Thou art that Christ, the Son of the living God."
"To whom shall we go?" The teachers of Israel were slaves to formalism. The Pharisees and Sadducees were in constant contention. To leave Jesus was to fall among sticklers for rites and ceremonies, and ambitious men who sought their own glory. The disciples had found more peace and joy since they had accepted Christ than in all their previous lives. How could they go back to those who had scorned and persecuted the Friend of sinners? They had long been looking for the Messiah; now He had come, and they could not turn from His presence to those who were hunting His life, and had persecuted them for becoming His followers.
"To whom shall we go?" Not from the teaching of Christ, His lessons of love and mercy, to the darkness of unbelief, the wickedness of the world. While the Saviour was forsaken by many who had witnessed His wonderful works, Peter expressed the faith of the disciples,--"Thou art that Christ." The very thought of losing this anchor of their souls filled them with fear and pain. To be destitute of a Saviour was to be adrift on a dark and stormy sea.
Many of the words and acts of Jesus appear mysterious to finite minds, but every word and act had its definite purpose in the work for our redemption; each was calculated to produce its own result. If we
were capable of understanding His purposes, all would appear important, complete, and in harmony with His mission.
While we cannot now comprehend the works and ways of God, we can discern His great love, which underlies all His dealings with men. He who lives near to Jesus will understand much of the mystery of godliness. He will recognize the mercy that administers reproof, that tests the character, and brings to light the purpose of the heart.
When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, "Crucify Him!"--when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.
Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!
The fury of the storm, page 384
the appearance of, page 384
walking upon the, page 384
strength, and riches, page 385
mystery of His birth, page 387; I found this phrase
the drawing of the Father's, page 387; I found this phrase
for the life of the world, page 389; I found this phrase
comes down from heaven., page 391; I found this phrase
between Himself and His, page 391; I found this phrase
to take him by force and make Him, page 391; I found this phrase
walked no more with, page 392; I found this phrase
turned to the twelve, page 393; I found this phrase
many of His disciples, page 394; I found this phrase