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 and sentences 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 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.)
Typical author's caveat: all errors are, of course, mine. If you find any errors please let me know and I'll fix them.
William Hanna's Life of Christ. (1863), page 407; skipping over 15 lines of text in this paragraph
He had not long before this time, charged his apostles "that they should tell no man that he was Jesus the Christ." Matt. 16:20. But the time had come for his throwing aside this reserve--for seeking rather than shunning publicity--for letting all men know, not only that the kingdom had come, but that he, the head of that kingdom, the Christ, the Son of David, the king of Israel, was in the midst of them. Before his departure from among them, the Israelitish nation was to have this proclaimed through all its borders. This was to be the peculiar distinction of his last journeyings towards the Holy City--that all along upon their course his Messianic character should be
Page 408publicly proclaimed, and so a last opportunity for receiving or rejecting him might be afforded.
skipping down to page 413 and over 13 lines of text in the paragraph
Looking, however, somewhat more closely at the two narratives, we are persuaded that they do not refer to the same journey. In the one, public messengers were sent before Christ's face to proclaim and prepare for his approach; in the other, he went up, "not openly, but, as it were, in secret." [John 7:10b] The one was slow, prolonged by a large circuit through many towns and villages; the other was rapid--Jesus waited behind till all his brethren and friends had departed, and then suddenly appeared at Jerusalem in the midst of the feast.
flipping over to Eddy, page 513
The time had now come for Him to declare Himself in the most public manner as the Messiah.
The Last Journey From Galilee
[This chapter is based on Luke 9:51-56; 10:1-24.]
As the close of His ministry drew near, there was a change in Christ's manner of labor. Heretofore He had sought to shun excitement and publicity.1 He had refused the homage of the people, and had passed quickly from place to place when the popular enthusiasm in His favor seemed kindling beyond control. Again and again He had commanded that none should declare Him to be the Christ.2
At the time of the Feast of Tabernacles His journey to Jerusalem was made swiftly and secretly.3 When urged by His brothers to present Himself publicly as the Messiah, His answer was, "My time is not yet come." John 7:6. He made His way to Jerusalem unobserved, and entered the city unannounced, and unhonored by the multitude. But not so with His last journey.4 He had left Jerusalem for a season because of the malice of the priests and rabbis. But He now set out to return, traveling in the most public manner, by a circuitous route, and preceded by such an announcement of His coming as He had never made before.5 He was going forward to the scene of His great sacrifice, and to this the attention of the people must be directed.
"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up." John 3:14. As the eyes of all Israel had been directed to the uplifted serpent, the symbol appointed for their healing, so all eyes must be drawn to Christ, the sacrifice that brought salvation to the lost world.
It was a false conception of the Messiah's work, and a lack of faith
1 In Dr. Veltman's study this is rated as P2 (simple paraphrase). Return to text
2 In Dr. Veltman's study this is rated as P3 (loose paraphrase). Note that the words "the Christ" came from a Bible text! Return to text
3 In Dr. Veltman's study this is rated as P2 (simple paraphrase). Note that the word "secretly" in EGW's text was supposedly drawn from Hanna is actually a "paraphrase" of a Bible text. Note also that we had to stretch ourselves over 3 long sentences to pick up a grand total of 5 words. On page 403, Hanna uses the words "The Feast of Tabernacles." Return to text
4 In Dr. Veltman's study this is rated as P3 (loose paraphrase). Return to text
5 In Dr. Veltman's study this is rated as P2 (simple paraphrase); but, it also refers to Hanna as a source for which only the word "publically" is similar. Return to text
Hanna, page 403
There had not been much in his earlier instructions to which exception could be taken, but when he began at a later period to speak of himself as the bread of life, and to declare that unless men ate his flesh and drank his blood they had no life in them, his favor with the populace declined, and they were even ready to believe all that his enemies insinuated, as to his being a profane man--an enemy to Moses and to their old laws.
in the divine character of Jesus, that had led His brothers to urge Him to present Himself publicly to the people at the Feast of Tabernacles. Now, in a spirit akin to this, the disciples would have prevented Him from making the journey to Jerusalem. They remembered His words concerning what was to befall Him there, they knew the deadly hostility of the religious leaders, and they would fain have dissuaded their Master from going thither.
To the heart of Christ it was a bitter task to press His way against the fears, disappointment, and unbelief of His beloved disciples. It was hard to lead them forward to the anguish and despair that awaited them at Jerusalem. And Satan was at hand to press his temptations upon the Son of man. Why should He now go to Jerusalem, to certain death? All around Him were souls hungering for the bread of life. On every hand were suffering ones waiting for His word of healing. The work to be wrought by the gospel of His grace was but just begun. And He was full of the vigor of manhood's prime. Why not go forward to the vast fields of the world with the words of His grace, the touch of His healing power? Why not take to Himself the joy of giving light and gladness to those darkened and sorrowing millions? Why leave the harvest gathering to His disciples, so weak in faith, so dull of understanding, so slow to act? Why face death now, and leave the work in its infancy? The foe who in the wilderness had confronted Christ assailed Him now with fierce and subtle temptations. Had Jesus yielded for a moment, had He changed His course in the least particular to save Himself, Satan's agencies would have triumphed, and the world would have been lost.
But Jesus had "steadfastly set His face to go to Jerusalem." [Luke 9:51] The one law of His life was the Father's will. In the visit to the temple in His boyhood, He had said to Mary, "Wist ye not that I must be about My Father's business?" Luke 2:49. At Cana, when Mary desired Him to reveal His miraculous power, His answer was, "Mine hour is not yet come." John 2:4. With the same words He replied to His brothers when they urged Him to go to the feast. But in God's great plan the hour had been appointed for the offering of Himself for the sins of men, and that hour was soon to strike. He would not fail nor falter. His steps are turned toward Jerusalem, where His foes have long plotted to take His life; now He will lay it down. He set His face steadfastly to go to persecution, denial, rejection, condemnation, and death.
And He "sent messengers before His face: and they went, and entered into a village of the Samaritans, to make ready for Him." But
Furness, page 168; as per Dr. Veltman's study
These messengers went into a Samaritan village to make ready for him, but the people, finding that he was on His way to Jerusalem, and that he was going to pass by the sacred mount, Gerizim, where alone, as they thought, true worship could be rendered, refused to receive him.
Hanna, page 404; as per Dr. Veltman's study
 But it may also have arisen from this--that the Samaritans at first had hoped that if he were indeed the Messiah, he would decide in favor of their temple and its worship, but that now, when they see him going up publicly to the feasts at Jerusalem, and sanctioning by his presence the ordinances of the sanctuary there, their feelings had changed from those of friendliness into those of hostility. [skipping over eight sentences]  He sends messengers before his face. [skipping over two sentences]  The fervid attachment to Jesus that beats in the hearts of James and John kindles into indignation at this treatment.
Hanna, page 405; as per Dr. Veltman's study
 There is no one thicker cloak beneath which human passions hide themselves, than that of religious zeal--zeal for Christ's truth, Christ's cause, Christ's kingdom.
Hanna, page 404
These two disciples had been lately with their Master on the Mount of Transfiguration, and had seen there the homage that the great prophet Elijah had rendered to him. They were now in the very region of Elijah's life and labors. They had crossed the head of the great plain, at one end of which stood Jezreel, and at the other the heights of Carmel. The events of the last few weeks had been filling their minds with vague yet unbounded hopes. Their Master had thrown off much of his reserve. Had shown them his glory on the mount, had spoken to them as he had never done before, had told them of the strange things that were to happen at Jerusalem, had made them feel by the very manner of his entrance upon this journey from Galilee, that the crisis of his history was drawing on. He courts secrecy no longer.
He sends messengers before his face. He is about to make a public triumphant entry into Jerusalem. Yet here are Samaritans who openly despise him--will not give him even a night's lodging in their village. The fervid attachment to Jesus that beats in the hearts of James and John kindles into indignation at this treatment. Their indignation turns into vengeful feeling towards the men who were guilty of such conduct. They look around. The heights of Carmel remind them what Elias had done to the false prophets, and fancying that they were fired with the same spirit, and had a still weightier wrong to avenge, they turn to Jesus, saying, "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?" They expect Jesus to enter fully and approvingly into the sentiment by which they are animated; they know it springs from love to him; they are so confident that theirs is a pure and holy zeal, that they never doubt that the fire from heaven waits to be its minister; they want only to get permission to use the bolts of heavenly vengeance that they believe that they believe are at their command. How surprised they must have been when Jesus turned and rebuked them, saying, "Ye know not what manner of spirit ye are of; for the Son of man is not come to destroy men's lives, but to save them."
Hanna, page 407
So varied was the spirit in which men approached Jesus, in whom some readiness to follow him appeared, so varied was the manner in which our Lord dealt with such, suiting himself to each particular case with a nicety of adjustment of which in our ignorance we are but imperfect judges, but enabling us to gather from the whole that it is a deliberate, a cheerful, and entire and unconditional surrender of the heart and life that Jesus asks from all who would be truly for ever his.
the people refused to receive Him, because He was on His way to Jerusalem.6 This they interpreted as meaning that Christ showed a preference for the Jews, whom they hated with intense bitterness. Had He come to restore the temple and worship upon Mount Gerizim, they would gladly have received Him; but He was going to Jerusalem, and they would show Him no hospitality.7 Little did they realize that they were turning from their doors the best gift of heaven. Jesus invited men to receive Him, He asked favors at their hands, that He might come near to them, to bestow the richest blessings. For every favor manifested toward Him, He requited a more precious grace. But all was lost to the Samaritans because of their prejudice and bigotry.
James and John, Christ's messengers, were greatly annoyed at the insult shown to their Lord.8 They were filled with indignation because He had been so rudely treated by the Samaritans whom He was honoring by His presence.9 They had recently been with Him on the mount of transfiguration, and had seen Him glorified by God, and honored by Moses and Elijah.10 This manifest dishonor on the part of the Samaritans, should not, they thought, be passed over without marked punishment.11
Coming to Christ, they reported to Him the words of the people, telling Him that they had even refused to give Him a night's lodging.12 They thought that a grievous wrong had been done Him, and seeing Mount Carmel in the distance, where Elijah had slain the false prophets, they said, "Wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?" They were surprised to see that Jesus was pained by their words, and still more surprised as His rebuke fell upon their ears, "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." And He went to another village.
It is no part of Christ's mission to compel men to receive Him. It is Satan, and men actuated by his spirit, that seek to compel the conscience. Under a pretense of zeal for righteousness, men who are confederate with evil angels bring suffering upon their fellow men, in order to convert them to their ideas of religion; but Christ is ever showing mercy, ever seeking to win by the revealing of His love.13 He can admit no rival in the soul, nor accept of partial service; but He desires only voluntary service, the willing surrender of the heart under the constraint of love.* There can be no more conclusive evidence that we possess the spirit of Satan than the disposition to hurt and destroy those who do not appreciate our work, or who act contrary to our ideas.
6 In Dr. Veltman's study this is rated as I1 (strict independence). Note the similarity with Luke 9:53 "And they did not receive him, because his face was as though he would go to Jerusalem." Return to text
7 In Dr. Veltman's study this is rated as P1 (strict paraphrase). Return to text
8 In Dr. Veltman's study this is rated as P2 (simple paraphrase). Return to text
9 In Dr. Veltman's study this is rated as I2 (partial independence). Return to text
10 In Dr. Veltman's study this is rated as P1 (strict paraphrase). Return to text
11 In Dr. Veltman's study this is rated as I2 (partial independence). Return to text
12 In Dr. Veltman's study this is rated as P2 (simple paraphrase). I found these literary similarities. Return to text
13 In Dr. Veltman's study this is rated as I2 (partial independence) It is interesting to note that the portion underlined in Hanna to which Dr. Veltman directs our attention is that previous to the dashes and not that which I have highlighted. Return to text
* The same phrase is also found on page 417 in Hanna: "Was he inculcating the necessity of self-denial, an entire surrender of the heart and life to him, he did it by turning to the multitude that followed him, and saying, "If any man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.""
Hanna, page 414; as per Dr. Veltman's study
Evidently the chief scene or theatre of our labors throughout the period was in the region east of the Jordan.
Hanna, page 415; as per Dr. Veltman's study
He came as he had come at first to the Galileans, at the opening of his ministry, among whom many of the notices of what occurred here strikingly remind us, for we are distinctly told when he came into the "coasts beyond Jordan he went through the cities and villages," and "great multitudes followed him, and he healed them," . . . Here we have all the excitements, and the gatherings, and the manifold healings which attended the earlier part of the ministry in Galilee. . . . Are we surprised at it, that so many of the very scenes enacted at first in Galilee should be enacted over again in Peraea, and that, exactly similar occasions having arisen, the same discourses should be repeated?
Hanna, page 408
 Summoning them around him before he sent them forth, Jesus addressed to them instructions almost identical with those addressed to the twelve at the time of their inauguration as his apostles. The address to the twelve, as reported by St. Matthew, (chap. 10,) was longer, bore more of the character of an induction to a permanent office, carried in it allusions to duties to be done, persecutions to be endured, promises to be fulfilled, in times that were to follow the removal of the Lord; but so far as that first short mission of the twelve and this mission of the seventy were concerned, the instructions were almost literally the same. Both were to go forth in the same character, vested with the same powers to discharge the same office in the same way; to the rejecters and despisers of both the same guilt was attached, and upon them the same woes were denounced.  We notice, indeed, these slight differences: that the prohibition laid upon the twelve not to go into the way of the Gentiles, nor into any city of the Samaritans, is now withdrawn, and that the gift of miraculous power is seemingly more limited as committed to the seventy, being restricted nominally to the healing of the sick.
Hanna, page 407
Rejected by the Samaritans, Jesus turned to another village and chose another route to Jerusalem, in all likelihood the well-known and most frequented one leading through Peraea, on the east side of the Jordan.
Every human being, in body, soul, and spirit, is the property of God. Christ died to redeem all. Nothing can be more offensive to God than for men, through religious bigotry, to bring suffering upon those who are the purchase of the Saviour's blood.
"And He arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto Him again; and, as He was wont, He taught them again." Mark 10:1.
A considerable part of the closing months of Christ's ministry was spent in Peraea, the province on "the farther side of Jordan" [Mark 10:1] from Judea.14 Here the multitude thronged His steps, as in His early ministry in Galilee, and much of His former teaching was repeated.15
As He had sent out the twelve, so He "appointed seventy others, and sent them two and two before His face into every city and place, whither He Himself was about to come." Luke 10:1, R. V. These disciples had been for some time with Him, in training for their work. When the twelve were sent out on their first separate mission, other disciples accompanied Jesus in His journey through Galilee. Thus they had the privilege of intimate association with Him, and direct personal instruction. Now this larger number also were to go forth on a separate mission.
The directions to the seventy were similar to those that had been given to the twelve; but the command to the twelve, not to enter into any city of the Gentiles or of the Samaritans, was not given to the seventy.16 Though Christ had just been repulsed by the Samaritans, His love toward them was unchanged. When the seventy went forth in His name, they visited, first of all, the cities of Samaria.
The Saviour's own visit to Samaria, and later, the commendation of the good Samaritan, and the grateful joy of that leper, a Samaritan, who alone of the ten returned to give thanks to Christ, were full of significance to the disciples. The lesson sank deep into their hearts. In His commission to them, just before His ascension, Jesus mentioned Samaria with Jerusalem and Judea as the places where they were first to preach the gospel. This commission His teaching had prepared them to fulfill. When in their Master's name they went to Samaria, they found the people ready to receive them. The Samaritans had heard of Christ's words of commendation and His works of mercy for men of their nation. They saw that, notwithstanding their rude treatment of Him, He had only thoughts of love toward them, and their hearts were won. After His ascension they welcomed the Saviour's messengers, and the disciples gathered a precious harvest from among those who had once been their bitterest enemies.
14 In Dr. Veltman's study this is rated as P1 (strict paraphrase). Note that the only verbal similarity occurs with the next passage from Hanna. Return to text
15 In Dr. Veltman's study this is rated as I2 (partial independence). Note that when Hanna is first quoting Scripture he merges Matthew 19:1 and Luke 13:22 (mangling the former; it should read: "coasts of Judaea beyond Jordan"). Return to text
16 In Dr. Veltman's study this is rated as P2 (simple paraphrase). Return to text
Lange, (T & T, 1864), Vol. 3, page 405
The sending forth of the Seventy led Jesus to cast a retrospective glance upon His ministry in Galilee, which now He was in a position to regard as brought to a close. He had told his messengers that it would be more tolerable for the city of Sodom in That Day than for the places to which they should have brought the preaching of the Gospel and been rejected. This solemn utterance could not fail to remind Him of the heavy judgments which the towns of Galilee had prepared for themselves by the unbelief they had displayed towards Himself. Gloomy is the future which He denounces to them. Matthew mentions that He upbraided the cities in which He had done most of His mighty works, but which had nonetheless not repented. But in particular He first uttered a woe upon Chorazin and Bethsaida. 'If' (He exclaimed) 'such works had been done in Tyre and Sidon as have been done in you, they had a great while ago repented in sackcloth and ashes. Therefore it shall prove more tolerable for Tyre and Sidon at the day of judgment than for you.'
"A bruised reed shall He not break, and the dimly burning flax shall He not quench: He shall bring forth judgment unto truth." "And in His name shall the Gentiles trust." Isa. 42:3, margin; Matt. 12:21.
In sending out the seventy, Jesus bade them, as He had bidden the twelve, not to urge their presence where they were unwelcome. "Into whatsoever city ye enter, and they receive you not," He said, "go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you." They were not to do this from motives of resentment or through wounded dignity, but to show how grievous a thing it is to refuse the Lord's message or His messengers. To reject the Lord's servants is to reject Christ Himself.
"I say unto you," Jesus added, "that it shall be more tolerable in that day for Sodom, than for that city." Then His mind reverted to the Galilean towns where so much of His ministry had been spent.17 In deeply sorrowful accents He exclaimed, "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell."
To those busy towns about the Sea of Galilee, heaven's richest blessings had been freely offered. Day after day the Prince of life had gone in and out among them. The glory of God, which prophets and kings had longed to see, had shone upon the multitudes that thronged the Saviour's steps. [Luke 10:24] Yet they had refused the heavenly Gift.
With a great show of prudence the rabbis had warned the people against receiving the new doctrines taught by this new teacher; for His theories and practices were contrary to the teachings of the fathers. The people gave credence to what the priests and Pharisees taught, in place of seeking to understand the word of God for themselves. They honored the priests and rulers instead of honoring God, and rejected the truth that they might keep their own traditions. Many had been impressed and almost persuaded; but they did not act upon their convictions, and were not reckoned on the side of Christ. Satan presented his temptations, until the light appeared as darkness. Thus many rejected the truth that would have proved the saving of the soul.
The True Witness says, "Behold, I stand at the door, and knock." Rev. 3:20. Every warning, reproof, and entreaty in the word of God or
17 In Dr. Veltman's study this is rated as P1 (strict paraphrase). Return to text
through His messengers is a knock at the door of the heart. It is the voice of Jesus asking for entrance. With every knock unheeded, the disposition to open becomes weaker. The impressions of the Holy Spirit if disregarded today, will not be as strong tomorrow. The heart becomes less impressible, and lapses into a perilous unconsciousness of the shortness of life, and of the great eternity beyond. Our condemnation in the judgment will not result from the fact that we have been in error, but from the fact that we have neglected heaven-sent opportunities for learning what is truth.
Like the apostles, the seventy had received supernatural endowments as a seal of their mission. When their work was completed, they returned with joy, saying, "Lord, even the devils are subject unto us through Thy name." Jesus answered, "I beheld Satan as lightning fall from heaven."
The scenes of the past and the future were presented to the mind of Jesus. He beheld Lucifer as he was first cast out from the heavenly places. He looked forward to the scenes of His own agony, when before all the worlds the character of the deceiver should be unveiled. He heard the cry, "It is finished" (John 19:30), announcing that the redemption of the lost race was forever made certain, that heaven was made eternally secure against the accusations, the deceptions, the pretensions, that Satan would instigate.
Beyond the cross of Calvary, with its agony and shame, Jesus looked forward to the great final day, when the prince of the power of the air will meet his destruction in the earth so long marred by his rebellion. Jesus beheld the work of evil forever ended, and the peace of God filling heaven and earth.
Henceforward Christ's followers were to look upon Satan as a conquered foe. Upon the cross, Jesus was to gain the victory for them; that victory He desired them to accept as their own. "Behold," He said, "I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you."
The omnipotent power of the Holy Spirit is the defense of every contrite soul. Not one that in penitence and faith has claimed His protection will Christ permit to pass under the enemy's power. The Saviour is by the side of His tempted and tried ones. With Him there can be no such thing as failure, loss, impossibility, or defeat; we can do all things through Him who strengthens us. When temptations and trials
come, do not wait to adjust all the difficulties, but look to Jesus, your helper.
There are Christians who think and speak altogether too much about the power of Satan. They think of their adversary, they pray about him, they talk about him, and he looms up greater and greater in their imagination. It is true that Satan is a powerful being; but, thank God, we have a mighty Saviour, who cast out the evil one from heaven. Satan is pleased when we magnify his power. Why not talk of Jesus? Why not magnify His power and His love?
The rainbow of promise encircling the throne on high is an everlasting testimony that "God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." John 3:16. It testifies to the universe that God will never forsake His people in their struggle with evil. It is an assurance to us of strength and protection as long as the throne itself shall endure.
Jesus added, "Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven." Rejoice not in the possession of power, lest you lose sight of your dependence upon God. Be careful lest self-sufficiency come in, and you work in your own strength, rather than in the spirit and strength of your Master. Self is ever ready to take the credit if any measure of success attends the work. Self is flattered and exalted, and the impression is not made upon other minds that God is all and in all. The apostle Paul says, "When I am weak, then am I strong." 2 Cor. 12:10. When we have a realization of our weakness, we learn to depend upon a power not inherent. Nothing can take so strong a hold on the heart as the abiding sense of our responsibility to God. Nothing reaches so fully down to the deepest motives of conduct as a sense of the pardoning love of Christ. We are to come in touch with God, then we shall be imbued with His Holy Spirit, that enables us to come in touch with our fellow men. Then rejoice that through Christ you have become connected with God, members of the heavenly family. While you look higher than yourself, you will have a continual sense of the weakness of humanity. The less you cherish self, the more distinct and full will be your comprehension of the excellence of your Saviour. The more closely you connect yourself with the source of light and power, the greater light will be shed upon you, and the greater power will be yours to work for God. Rejoice that you are one with God, one with Christ, and with the whole family of heaven.
As the seventy listened to the words of Christ, the Holy Spirit was impressing their minds with living realities, and writing truth upon the tablets of the soul. Though multitudes surrounded them, they were as though shut in with God.
Knowing that they had caught the inspiration of the hour, Jesus "rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight. All things are delivered to Me of My Father: and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal Him."
The honored men of the world, the so-called great and wise men, with all their boasted wisdom, could not comprehend the character of Christ. They judged Him from outward appearance, from the humiliation that came upon Him as a human being. But to fishermen and publicans it had been given to see the Invisible. Even the disciples failed of understanding all that Jesus desired to reveal to them; but from time to time, as they surrendered themselves to the Holy Spirit's power, their minds were illuminated. They realized that the mighty God, clad in the garb of humanity, was among them. Jesus rejoiced that though this knowledge was not possessed by the wise and prudent, it had been revealed to these humble men. Often as He had presented the Old Testament Scriptures, and showed their application to Himself and His work of atonement, they had been awakened by His Spirit, and lifted into a heavenly atmosphere. Of the spiritual truths spoken by the prophets they had a clearer understanding than had the original writers themselves. Hereafter they would read the Old Testament Scriptures, not as the doctrines of the scribes and Pharisees, not as the utterances of wise men who were dead, but as a new revelation from God. They beheld Him "whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you." John 14:17.
The only way in which we can gain a more perfect apprehension of truth is by keeping the heart tender and subdued by the Spirit of Christ. The soul must be cleansed from vanity and pride, and vacated of all that has held it in possession, and Christ must be enthroned within. Human science is too limited to comprehend the atonement. The plan of redemption is so far-reaching that philosophy cannot explain it. It will
Hanna, page 415; as per Dr. Veltman's study
Here we have all the excitements, and the gatherings, and the manifold healings which attended the earlier part of the ministry in Galilee. The two communities [that is, Galilee and Peraea] were similarly situated, each remote from the metropolitan influence, more open to new ideas and influences than the residents of Jerusalem.
Hanna, 421; skipping over 5 pages; as per Dr. Veltman's study
During that ministry in Peraea whose course and character we have traced, our Lord delivered not fewer than ten parables--as many within these five months as in the two preceding years--a third of all that have been recorded as coming from his lips.
Geikie, The Life and Words of Christ. (D. Appleton and Company, 1913), vol. 2, page 339
The hostility of the Rabbis was growing daily more bitter, after each fruitless attack. At each town or village they gathered round Him, and harassed him at every step by attempts to compromise Him with the authorities.
Hanna, page 424; skipped over three pages from the above; as per Dr. Veltman's study
It is different with the two that come next in order--that of the Barren Fig-tree and of the Great Supper. . . . he thinks of the wider sweep of that sword, and the falling of all the towers and battlements of Jerusalem; . . .
Hanna, page 426-7; skipped over two pages from the above; as per Dr. Veltman's study
The narrative closes with the emphatic utterance of the giver of the feast--"For I say unto you, that none of these men that were bidden shall taste of my supper." Here, in the first invited guests, we at once recognize the Jews, or rather that section of them which stood represented by their lawyers and Pharisees, among whom Jesus was at the time sitting. They had had the invitation long in their hands, and professed to have accepted it; but when the time came, and the call came from the lips of Jesus to enter the kingdom, to partake of the prepared supper, they all, with one consent, had made excuse. . . .
Hanna, page 427; as per Dr. Veltman's study
. . . the main purpose of the parable . . . is to proclaim that those who had rejected the first invitation that Christ had brought should, in their turn, be themselves rejected of him.
ever remain a mystery that the most profound reasoning cannot fathom. The science of salvation cannot be explained; but it can be known by experience. Only he who sees his own sinfulness can discern the preciousness of the Saviour.
Full of instruction were the lessons which Christ taught as He slowly made His way from Galilee toward Jerusalem. Eagerly the people listened to His words. In Perea as in Galilee the people were less under the control of Jewish bigotry than in Judea, and His teaching found a response in their hearts.18
During these last months of His ministry, many of Christ's parables were spoken.19 The priests and rabbis pursued Him with ever-increasing bitterness, and His warnings to them He veiled in symbols.20 They could not mistake His meaning, yet they could find in His words nothing on which to ground an accusation against Him. In the parable of the Pharisee and the publican, the self-sufficient prayer, "God, I thank Thee that I am not as the rest of men," stood out in sharp contrast to the penitent's plea, "Be merciful to me the sinner." Luke 18:11, 13, R. V., margin. Thus Christ rebuked the hypocrisy of the Jews. And under the figures of the barren fig tree and the great supper He foretold the doom about to fall upon the impenitent nation.21 Those who had scornfully rejected the invitation to the gospel feast heard His warning words: "I say unto you, That none of those men which were bidden shall taste of My supper." Luke 14:24.22
Very precious was the instruction given to the disciples. The parable of the importunate widow and the friend asking for bread at midnight gave new force to His words, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." Luke 11:9. And often their wavering faith was strengthened by the memory that Christ had said, "Shall not God do justice for His elect, which cry to Him day and night, and He is long-suffering over them? I say unto you, that He will do them justice speedily." Luke 18:7, 8, R. V., margin.
The beautiful parable of the lost sheep Christ repeated. And He carried its lesson still farther, as He told of the lost piece of silver and the prodigal son. The force of these lessons the disciples could not then fully appreciate; but after the outpouring of the Holy Spirit, as they saw the ingathering of the Gentiles and the envious anger of the Jews, they better understood the lesson of the prodigal son, and could enter into the joy of Christ's words, "It was meet that we should make merry,
18 In Dr. Veltman's study this is rated as P2 (simple paraphrase). Return to text
19 In Dr. Veltman's study this is rated as P1 (strict paraphrase). Return to text
20 In Dr. Veltman's study this is rated as I2 (partial independence). Return to text
21 In Dr. Veltman's study this is rated as P1 (strict paraphrase). Return to text
22 In Dr. Veltman's study this is rated as P2 (simple paraphrase). Return to text
and be glad;" "for this my son was dead, and is alive again; he was lost, and is found." Luke 15:32, 24. And as they went out in their Master's name, facing reproach and poverty and persecution, they often strengthened their hearts by repeating His injunction, spoken on this last journey, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also." Luke 12:32-34.
Of the 193 sentences in this chapter none were found to be "verbatim" according Dr. Veltman's criteria and 146 are considered to be independent. This amounts to 75.6477% of the whole chapter. When combined with the Bible texts, etc. it amounts to 88.6010%--we ask again, could it be this is what the critics are referring to when they claim that 80-90% is copied? That is, that they simply mis-read their own data?
in the most public manner, page 485
the bread of life, pages 486; I found this phrase--note the differing context
But the people, pages 486-7
refused to receive Him, page 487
He was on His way to Jerusalem, page 487
on the mount of transfiguration, and had seen, page 487; I found this phrase
a night's lodging, page 487; I found this phrase
surrender of the heart, page 487; I found this phrase
ministry in Galilee, page 488
to the twelve, page 488
of the Gentiles, page 488
into any city, page 488
of the Samaritans,, page 488
to the seventy, page 488
repulsed by the Samaritans,, page 488; I found this phrase
of the barren fig tree and, page 495
the great supper, page 495