We analyze. You decide!
"No lie can live forever." Thomas Carlyle

An Analysis of the Literary Dependency
of The Desire of Ages, Chapter 45

      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 one analysis of an example (found in Walter Rea's book The White Lie, page 312) of her alleged plagiarizing.

      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 neither the critics, nor Dr. Veltman and his team of researchers, could not, or did not, find anything worthy of note.

Color Key

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.

Alleged Source(s) Ellen G. White The Desire of Ages. (1898)
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      It was to this Banias, or Caesarea-Philippi, that our Lord proceeded, passing through Bethsaida, and up along the eastern banks of the Jordan. In that circuit already described he may have visited it, and the attractions of the place may have drawn him back, or this may have been his first and only visit. It can scarcely be believed that he came into the few scattered villages which--lay around, and the remains of which are still visible, without entering Caesarea-Philippi itself. His presence there, out of Judea, in a district covered with tokens of heathen worship, his standing before that cave, his gazing upon those buildings, those niches, those inscriptions, now in ruins and defaced, but then telling, in their freshness, of idolatries still in living power, carries Jesus further away from Judaism, and brings him into nearer outward contact with Gentile worship than any other position in which we see him in the Gospel narrative. It were presumptuous in us, where no clue is given, to imagine what the thoughts and intents of the Saviour were; yet when we find him going so far out of his way, choosing this singular district as the place of his temporary sojourn after all his public labors in Galilee were over; when we reflect further that now a new stage of his ministry was entered on, and that henceforth from teaching the multitudes he withdrew, and gathering his disciples around him in private, began to speak to them as he had never done before, it is impossible to refrain from cherishing the idea that, surrounded now by the emblems of various faiths and worships, types of the motley forms of superstition that had spread all over the earth, the thoughts of the Redeemer took within their wide embrace that world whose faith and worship he had come to purify, and that he had, in fact, purposely chosen, as in harmony with this epoch of his life, and the purposes he was about to execute, the unique, secluded, romantic district of Caesarea-Philippi.

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      2. The claim for a primacy of authority over the other apostles, put forward on behalf of St Peter, rests on the assumption that he, and he exclusively, is the rock upon which the Church is said to rest. I will only say that as a mere matter of exegesis--i.e., of interpretation of words--it is extremely difficult to say precisely what the rock was to which Christ alluded. From the beginning, from Jerome and Origen down to our own times, there has been the greatest diversity of opinion. Did Jesus mean to say that Peter himself--individually and peculiarly--was the rock? or was it the confession that he had just made, or was it the faith to which he had given expression, or was Jesus pointing to himself when he spoke of this rock, as he did elsewhere when he spake of this temple--this shrine--in reference to himself? I have already offered the explanation that appears to me the most simple and natural, as flowing not so much out of a critical examination of the words as out of a consideration of the peculiar circumstances and conditions under which the words were spoken; but I cannot say that I have offered that explanation without considerable hesitation--a hesitation mainly arising from the fact which does not appear in our English version, that Jesus used two different words--Petros and Petra--in speaking as he did to the Apostle. A claim which rests upon so ambiguous a declaration can scarcely be regarded as entitled to our support.

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      Peter must have been greatly surprised when, shaken off by Jesus, he was spoken to as if he were the arch-fiend himself. Unconscious of anything but kindly feelings to his Master, he would be at a loss at first to know what sinful, satanic element there had been in the sentiments he had been cherishing--the words that he had used. It might at once occur to him that he had been too familiar--had used too much liberty with him whom he had just acknowledged to be the Christ, the Son of the living God. But it could surely not be simply and solely because of his being offended at the freedom taken, that Jesus had spoken to him as he did. Some light may have been thrown upon the matter, even to Peter's apprehension at the time, by our Lord's own explanatory words: "Get thee behind me, Satan: for thou savorest not the things that be of God, but the things that be of men." There were two ways of looking upon those sufferings and death, of which, now for the first time, Jesus had begun to speak--the selfish, earthly, human one, and the spiritual, the divine. Peter was thinking of them solely under the one aspect, thinking of them in their bearing alone upon the personal comfort, the outward estate and condition, of his Lord. He would have Jesus avoid them. He himself would stand between them and his Master, and not suffer them to come upon him; inflicting, as he imagined they would do, such great discredit and dishonor upon his name and cause. But he knew not, or forgot, that it was for this end that Jesus came into the world, to suffer and die for sinners; that the cup could not pass from him. the cross could not be avoided, without prophecies being left unfulfilled, purposes of God left unaccomplished, the sin of man left unatoned for, the salvation of mankind left unsecured. He knew not, or forgot, that he was bringing to bear upon the humanity of our Lord one of the strongest and subtlest of all the trials to which it was to be exposed, when in prospect of that untold weight of sorrow which was to be laid upon it in the garden and upon the cross, the instincts of nature taught it to shrink therefrom, to desire and to pray for exemption. It was the quick and tender sense our Lord had of the peculiarity and force of this temptation, rather than his sense of singularity and depth of Peter's sinfulness, which prompted and pointed his reproof. At the same time he desired to let Peter know that the way of looking at things, in which he had been indulging, had in it that earthly, carnal element which condemned it in his sight. Nay, more; he would seize upon the opportunity now presented, to proclaim once more, as he had so often done, that not in his own case alone, but in the case of all his true and faithful followers, suffering, self-denial, self-sacrifice, must be undergone. He had noticed the approach of a number of the people who had assembled at the sight of Jesus and his apostles passing by their dwellings. These he called to him, (Mark 8:34,) if wishing to intimate that what he had now to say, though springing out of what had occurred, and addressed in the first instance to the twelve, was yet meant for all--was to be taken up and repeated, and spread abroad, as addressed to the wide world of mankind. 'If any man,' he said, 'whosoever, whatsoever he be will come after me, be a follower of me, not nominally, but really, let him deny himself, and take up his cross daily, and follow me. No other way there was for me, your Redeemer, your forerunner, than by taking up the Cross appointed, and on that Cross bearing your transgressions: and no other way for you to follow me, than by each of you voluntarily and daily taking up that cross which consists in the repudiation of self-indulgence as the principle and spirit of your life, in the willing acceptance of self-denial as the fixed condition of the new life's growth and progress in your souls, in the crucifying of every sinful affection and desire. "For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospei's shall save it." Let it be your main, supreme, engrossing object, to save your life; to guard yourself against its ills, to secure its benefits, its wealth, its honors, its enjoyments--the end shall be that the very thing you seek to save you certainly shall lose. But if from a supreme love to Christ, and a predominating desire to please him, you are willing to lose life, to give up anything which he calls you to give up, the end shall be that the very thing that you were ready to lose, you shall at last and most fully gain. For take it even as a mere matter of profit and loss-but weigh aright what is thrown into the scale, when you are balancing earthly and eternal interests--"What is a mall profited if lie gain the whole world?"' No man ever did so; but suppose he did, imagine that one way or other the very whole, the sum total that this world--its pursuits, its possessions, its enjoyments, can do to make one happy, were grasped by one single pair of arms into one single bosom, would it profit him, would he be a gainer if, when the great balance was struck, it should be found-that in gaining the whole world he had lost his own soul? that it had been lost to God and to all its higher duties, and so lost to happiness and lost forever? For if a man once lose his soul, where shall he find an equivalent in value for it? where shall he find that by which it can be redeemed or bought again; what shall he find or give in exchange for his soul? Too true, alas! it is, that, clear though this simplest of all questions of profit and loss be, many will not work it out, or apply it to their own case, content to grasp what is nearest, the present, the sensible, the earthly, and to overlook the more remote, the unseen, the spiritual, the eternal. Too true that what hinders many from a hearty and full embrace of Christ and all the blessings of his salvation, is a desire to go with the multitude; a shrinking, through shame, from anything that would separate them from the world. Would that upon the ears of such tire solemn words of our Lord might fall with power--"Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." Luke 9:26. And at that coming, when the earth and the heavens shall pass away, in4 we shall find ourselves standing before the great white throne, and in the presence of that vast community of holy beings, what will it look then to have been ashamed of Jesus now? What will it be then to find him ashamed of us, disowning us?

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The Foreshadowing of the Cross

[This chapter is based on Matt. 16:13-28; Mark 8:27-38;
Luke 9:18-27.]

     The work of Christ on earth was hastening to a close. Before Him, in vivid outline, lay the scenes whither His feet were tending. Even before He took humanity upon Him, He saw the whole length of the path He must travel in order to save that which was lost. Every pang that rent His heart, every insult that was heaped upon His head, every privation that He was called to endure, was open to His view before He laid aside His crown and royal robe, and stepped down from the throne, to clothe His divinity with humanity. The path from the manger to Calvary was all before His eyes. He knew the anguish that would come upon Him. He knew it all, and yet He said, "Lo, I come: in the volume of the Book it is written of Me, I delight to do Thy will, O My God: yea, Thy law is within My heart." Ps. 40:7, 8.

     Ever before Him He saw the result of His mission. His earthly life, so full of toil and self-sacrifice, was cheered by the prospect that He would not have all this travail for nought. By giving His life for the life of men, He would win back the world to its loyalty to God. Although the baptism of blood must first be received; although the sins of the world were to weigh upon His innocent soul; although the shadow of an unspeakable woe was upon Him; yet for the joy that was set before Him, He chose to endure the cross, and despised the shame.

     From the chosen companions of His ministry the scenes that lay before Him were as yet hidden; but the time was near when they must

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behold His agony. They must see Him whom they had loved and trusted, delivered into the hands of His enemies, and hung upon the cross of Calvary. Soon He must leave them to face the world without the comfort of His visible presence. He knew how bitter hate and unbelief would persecute them, and He desired to prepare them for their trials.

     Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

     He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, "Whom do men say that I the Son of man am?"

     Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

     Jesus now put a second question, relating to the disciples themselves: "But whom say ye that I am?" Peter answered, "Thou art the Christ, the Son of the living God."

     From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John's mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David's throne left Him when they perceived that He had no such intention. But Peter and his

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companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, "Thou art the Christ, the Son of the living God." He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

     Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ's mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from "the things which are seen," to behold "the things which are not seen." 2 Cor. 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

     Jesus answered Peter, saying, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven."

     The truth which Peter had confessed is the foundation of the believer's faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. "It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which "eye hath not seen, nor ear heard, neither have entered into the heart of man." "God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God." 1 Cor. 2:9, 10. "The secret of the Lord is with them that fear Him;" and the fact that Peter discerned the glory of Christ was an evidence that he had been "taught of God." Ps. 25:14; John 6:45. Ah, indeed, "blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee."

     Jesus continued: "I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail

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against it." The word Peter signifies a stone,--a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

     Centuries before the Saviour's advent Moses had pointed to the Rock of Israel's salvation. The psalmist had sung of "the Rock of my strength." Isaiah had written, "Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation." Deut. 32:4; Ps. 62:7; Isa. 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, "If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house." 1 Peter 2:3-5, R. V.

     "Other foundation can no man lay than that is laid, which is Jesus Christ." 1 Cor. 3:11. "Upon this rock," said Jesus, "I will build My church." In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,--His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

     How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

     For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

     Peter had expressed the truth which is the foundation of the church's faith, and Jesus now honored him as the representative of the whole body of believers. He said, "I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."

     "The keys of the kingdom of heaven" are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions

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upon which men are received or rejected. Thus the work of those who preach God's word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

     The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

     Instead of appointing one to be their head, Christ said to the disciples, "Be not ye called Rabbi;" "neither be ye called masters: for one is your Master, even Christ." Matt. 23:8, 10.

      "The head of every man is Christ." God, who put all things under the Saviour's feet, "gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all." 1 Cor. 11:3; Eph. 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, "All ye are brethren." All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. "Cursed be the man that trusteth in man, and maketh flesh his arm." The Lord "is the Rock, His work is perfect." "Blessed are all they that put their trust in Him." Jer. 17:5; Deut. 32:4; Ps. 2:12.

     After Peter's confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

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     The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,--such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.

     Hitherto He had refrained from making known to them anything relative to His sufferings and death. In His conversation with Nicodemus He had said, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life." John 3:14, 15. But the disciples did not hear this, and had they heard, would not have understood. But now they have been with Jesus, listening to His words, beholding His works, until, notwithstanding the humility of His surroundings, and the opposition of priests and people, they can join in the testimony of Peter, "Thou art the Christ, the Son of the living God." Now the time has come for the veil that hides the future to be withdrawn. "From that time forth began Jesus to show unto His disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day."

     Speechless with grief and amazement, the disciples listened. Christ had accepted Peter's acknowledgment of Him as the Son of God; and now His words pointing to His suffering and death seemed incomprehensible. Peter could not keep silent. He laid hold upon his Master, as if to draw Him back from His impending doom, exclaiming, "Be it far from Thee, Lord: this shall not be unto Thee."

     Peter loved his Lord; but Jesus did not commend him for thus manifesting the desire to shield Him from suffering. Peter's words were not such as would be a help and solace to Jesus in the great trial before Him. They were not in harmony with God's purpose of grace toward a lost world, nor with the lesson of self-sacrifice that Jesus had come to teach by His own example. Peter did not desire to see the cross in the work of Christ. The impression which his words would make was directly opposed to that which Christ desired to make on the minds of His followers, and the Saviour was moved to utter one of the sternest rebukes

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that ever fell from His lips: "Get thee behind Me, Satan: thou art an offense unto Me: for thou savorest not the things that be of God, but those that be of men."

     Satan was trying to discourage Jesus, and turn Him from His mission; and Peter, in his blind love, was giving voice to the temptation. The prince of evil was the author of the thought. His instigation was behind that impulsive appeal. In the wilderness, Satan had offered Christ the dominion of the world on condition of forsaking the path of humiliation and sacrifice. Now he was presenting the same temptation to the disciple of Christ. He was seeking to fix Peter's gaze upon the earthly glory, that he might not behold the cross to which Jesus desired to turn his eyes. And through Peter, Satan was again pressing the temptation upon Jesus. But the Saviour heeded it not; His thought was for His disciple. Satan had interposed between Peter and his Master, that the heart of the disciple might not be touched at the vision of Christ's humiliation for him. The words of Christ were spoken, not to Peter, but to the one who was trying to separate him from his Redeemer. "Get thee behind Me, Satan." No longer interpose between Me and My erring servant. Let Me come face to face with Peter, that I may reveal to him the mystery of My love.

     It was to Peter a bitter lesson, and one which he learned but slowly, that the path of Christ on earth lay through agony and humiliation. The disciple shrank from fellowship with his Lord in suffering. But in the heat of the furnace fire he was to learn its blessing. Long afterward, when his active form was bowed with the burden of years and labors, he wrote, "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy." 1 Peter 4:12, 13.

     Jesus now explained to His disciples that His own life of self-abnegation was an example of what theirs should be. Calling about Him, with the disciples, the people who had been lingering near, He said, "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me." The cross was associated with the power of Rome. It was the instrument of the most cruel and humiliating form of death. The lowest criminals were required to bear the cross to the place of execution; and often as it was about to be laid upon their shoulders, they resisted with desperate violence, until they were overpowered, and

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the instrument of torture was bound upon them. But Jesus bade His followers take up the cross and bear it after Him. To the disciples His words, though dimly comprehended, pointed to their submission to the most bitter humiliation,--submission even unto death for the sake of Christ. No more complete self-surrender could the Saviour's words have pictured. But all this He had accepted for them. Jesus did not count heaven a place to be desired while we were lost. He left the heavenly courts for a life of reproach and insult, and a death of shame. He who was rich in heaven's priceless treasure, became poor, that through His poverty we might be rich. We are to follow in the path He trod.

     Love for souls for whom Christ died means crucifixion of self. He who is a child of God should henceforth look upon himself as a link in the chain let down to save the world, one with Christ in His plan of mercy, going forth with Him to seek and save the lost. The Christian is ever to realize that he has consecrated himself to God, and that in character he is to reveal Christ to the world. The self-sacrifice, the sympathy, the love, manifested in the life of Christ are to reappear in the life of the worker for God.

     "Whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the gospel's, the same shall save it." Selfishness is death. No organ of the body could live should it confine its service to itself. The heart, failing to send its lifeblood to the hand and the head, would quickly lose its power. As our lifeblood, so is the love of Christ diffused through every part of His mystical body. We are members one of another, and the soul that refuses to impart will perish. And "what is a man profited," said Jesus, "if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?"

Daniel March Walks and Homes of Jesus.

He had extended his journeyings northward to the utmost boundaries of Palestine. Out of the reach of Herod and Caiaphas, with nothing to fear from Jew or Roman, he takes this opportunity to make the terrible announcement to His devoted followers, that He must yet go back to Jerusalem, and give Himself up to die. His hour will come, and no earthly hand can stay its approach. The Sacrifice was appointed from the foundation of the world, and it must be fulfilled though heaven and earth should pass away. And, to make this declaration still more dark and afflicting to His disciples, it followed immediately upon the assurance that He was the Christ, the Son of the living God.

He had just told them, in the most solemn and explicit terms, that He would establish His kingdom in the earth so firmly that the gates of hell should not prevail against it. He had commended Peter for declaring His confidence in His divine character. He had said that His Father in heaven had made that revelation to the believing disciple. And now He says that He must got to Jerusalem, submit to shame and torture, and be put to death. Now he rebukes Peter with the utmost severity, for daring to hint that such a dreadful thing could not come to pass. After having excited their hopes to the highest pitch, He even

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goes on to tell them that they too must bear the cross and suffer shame, or they can never share His glory. His own suffering must be completed in them, and His crucifixion to the world must be perpetuated in the experience of His disciples for all time.

1 Six days intervened between the time of making these startling disclosures to His followers and the transfiguration. To them the days were full of sadness and perplexity. They had many reasonings with themselves, as they journeyed southward from Caesarea-Philippi besides the waters of Merom, and along the shores of the sea of Galilee, toward the fatal city, where ignominy and death awaited their Master. As they went on day after day from village to village, and from one province to another, it must have seemed strange to them that He could go, voluntarily and unbidden, to meet the very doom which would be the ruin to all their hopes, and grief to all their hearts.

     Beyond the poverty and humiliation of the present, He pointed the disciples to His coming in glory, not in the splendor of an earthly throne, but with the glory of God and the hosts of heaven. And then, He said, "He shall reward every man according to his works." Then for their encouragement He gave the promise, "Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in His kingdom." But the disciples did not comprehend His words. The glory seemed far away. Their eyes were fixed upon the nearer view, the earthly life of poverty, humiliation, and suffering. Must their glowing expectations of the Messiah's kingdom be relinquished? Were they not to see their Lord exalted to the throne of

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David? Could it be that Christ was to live a humble, homeless wanderer, to be despised, rejected, and put to death? Sadness oppressed their hearts, for they loved their Master. Doubt also harassed their minds, for it seemed incomprehensible that the Son of God should be subjected to such cruel humiliation. They questioned why He should voluntarily go to Jerusalem to meet the treatment which He had told them He was there to receive. How could He resign Himself to such a fate, and leave them in greater darkness than that in which they were groping before He revealed Himself to them?

     In the region of Caesarea Philippi, Christ was out of the reach of Herod and Caiaphas, the disciples reasoned. He had nothing to fear from the hatred of the Jews or from the power of the2 Romans. Why not work there, at a distance from the Pharisees? Why need He give Himself up to death? If He was to die, how was it that His kingdom was to be established so firmly that the gates of hell should not prevail against it?3 To the disciples this was indeed a mystery.

     They were even now journeying along the shores of the Sea of Galilee toward the city where all their hopes were to be crushed. They dared not remonstrate with Christ, but they talked together in low, sorrowful tones in regard to what the future would be. Even amid their questionings they clung to the thought that some unforeseen circumstance might avert the doom which seemed to await their Lord. Thus they sorrowed and doubted, hoped and feared, for six long, gloomy days.


      1 This paragraph, and the previous, do NOT appear in Rea. I have included them because I found a few more cases of verbal similarity in this particular paragraph which help to make the whole more interesting.

      2 Note that Rea drops these words from the text without informing the reader he has done so. By doing so it makes EGW's text appear all the more like what March wrote.

      3 See Matt 16:18 for similar wording ("the gates of hell shall not prevail against it").  Note that Rea skipped over the paragraph from March and clipped the sentence in The Desire of Ages and so he didn't see some more verbal similarity; i.e., I have helped make his case stronger by showing more of the evidence, instead of clipping it.

Longest Phrases Index
(nothing less than three word phrases are included here)

      forms of superstition that, page 411; I found this phrase
      the rock upon which the church, page 413; I found this phrase
      the people who had, page 416; I found this phrase
      out of the reach of Herod and Caiaphas, page 418
      nothing to fear from, page 418
      give Himself up to, page 418
      along the shores of the sea of Galilee, page 418
      all their hopes, page 418

David J. Conklin (December 31, 2004 - January 29, 2006)

Index to David's files