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

An Analysis of the Literary Similarity
of The Desire of Ages, Chapter 63

      Some critics have accused Ellen White of plagiarizing the contents of The Desire of Ages from the writings of various authors. But, did she really? Below is an analysis of the alleged comparisons.

      One problem with those who are "victims" of parallelomania is that they confuse the mere presence of a few words in both texts as being evidence of plagiarism. They completely overlook the context and meaning of the words that are similar, an even more importantly, the far greater number of words that are dissimilar.

      It has been noted by students of plagiarism that one can make a work look plagiarized when it is not by carefully using ellipses and discarding all the material that is different. What we want to do is determine whether the critics did a fair analysis, or whether their comparisons actually distorted reality. Accordingly, we have coded the text so that you, the reader, can easily come to your own conclusion.  Paragraphs that are not coded means that neither the critics, nor Dr. Veltman and his team of researchers, could not, or did not, find anything worthy of note.

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.

W. Hanna The Life of Christ. (1863) Ellen G. White The Desire of Ages. (1898)
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I. The Triumphal Entry into Jerusalem--Jesus Weeping over the City

Matt. 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-18.

      The road from Jericho to Jerusalem, as it winds up the eastern slopes of Olivet, passes close by the village of Bethany. From the village a footpath runs up to the top of the mount, and thence down a steep declivity into the ravine of the Kedron. This being the shortest, may have been the path ordinarily taken by the villagers when going on foot to and from Jerusalem. It was not the way that any rider, not the way that the caravans of Passover pilgrims coming up from Jericho, would choose. They naturally would take the somewhat longer, but much better and more level road, which runs round the southern shoulder of the ridge as it shelves down toward the Mount of Offence. The single circumstance that, on the occasion now before us, Jesus rode into the city, might of itself have led us to believe that it was by the latter road he went. Still further confirmation of this meets us as we enter into the details of this short but ever memorable procession.

      This quiet day of Sabbatic rest at Bethany is over. Released from its restraints, visitors my now freely pass from Jerusalem to Bethany. Of this freedom numbers avail themselves, and the village is crowded. It is understood that at some time in the course of the day--the first day of the week--Jesus means to go into the city. During the forenoon the tidings of his intention are widely circulated. It was now but four days to the Passover, and the crowds of pilgrims, requiring as they did a day or two of preparation, have nearly all arrived. In and about Jerusalem between two and three millions of

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people--more than a third of the entire population of Judea and Galilee--are assembled. The town itself is unable to afford accommodation to all the strangers. The environs all around are studded with booths and tents. The side of Olivet that looks toward the city, not the least favorite suburb, along which the road from Jericho descends, is covered with these temporary erections. In the afternoon Jesus leaves the village and joins the companies coming up from the valley of the Jordan. The road winds southward for a short distance out upon a ledge of the mountain, from the top of which is caught a distant view of a part of mount Zion lying outside the walls, the great city itself being concealed. At this point, immediately before and beneath the traveler, there is a deep hollow running up into and dying out upon the hill side, to avoid descending into which the road takes first a sudden bend to the right, till it reaches nearly to the top of the ravine, and then turns again to the left, to traverse the opposite spur of the mountain. Pausing for a moment at this spot, Jesus sees 'over against' him, across the hollow, the village of Bethphage. Calling two of his disciples he bids them go by the short cut across the valley to the village, and bring an ass and a colt that they find there, and to have them ready upon the road running near Bethphage by the time he and the rest of the disciples have made the round by the head of the hollow. The disciples listen with wonder to these instructions. It is but a short distance into the town--an hour's walk, or less; it cannot be through weariness that Jesus wishes to have an ass to ride upon. He had seldom if ever before used this mode of traveling, one not having any special dignity in our eyes, but one that highest dignitaries in the East, kings and princes, prophets and priests, might not unsuitably, upon the most important occasions, make use of it. Can it be that the hour so long waited for has come? Can it be that Jesus
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is about to throw off his disguise, assume his real rank and character, and enter the capital as the king of the Jews? As they move on, groups of pilgrims coming out from Jerusalem meet them by the way. To them they tell the orders Christ has given--tell the hopes that are rising in their hearts. The excitement spreads and deepens. They meet the asses by the way. It is the colt, the one upon which no man yet had sat, that Jesus chooses. They cast their garments on it, and set him thereon. They hail him as their messiah, their King. He does now what he never so fully did before: he accepts the title, he receives the homage. All is true, then, that they had been thinking and hoping. It is openly and avowedly as Christ their king that he is about to go into Jerusalem.

      Then let all the honors that they can give him be bestowed. It is but little of outward pomp or splendor they can throw around this regal procession. They cannot turn the narrow mountain path into a broad and covered roadway for their king, but they can strip off their outer garments, and cast them as a carpet beneath his feet. They can cut down leafy branches from the olive-trees and strew them in his way. Royal standards they have none to carry, they have no emblazoned flags of victory to wave. No choice instruments of music are here, through which practiced lips may pour the swelling notes of joy and triumph, but they can pluck the palm-tree branches (nature's own emblems of victory) and wave them over his head, and they can raise their voices in hosannas round him. He allows all this, receives it all as seemly and due. The spirit of exultation and of triumph expands under the liberty and sanctions thus given. Swelling in numbers, freer and more animated in its expressions, the procession moves on till the ridge of the hill is gained, and the city begins to open to the view. The mighty multitude breaks out into acclamations of praise; those going before and those following after vie with one another, and fill the air with their hosannas--applying to Jesus, and this entry into Jerusalem, passages that all understood to relate to the Messiah. 'Hosanna to the Son of David; blessed is he that cometh in the name of the Lord; hosanna in the highest; blessed be the King, and blessed be the kingdom of our father David; peace in heaven and glory in the highest.' Some Pharisees who are looking on and listening press through the crowd, and speaking to Jesus as one who must know and feel how misplaced and how perilous his public acceptance of such homage as this must be, would have him stop it. 'Master,' they say to him, 'rebuke thy disciples.' 'I tell you,' is his reply, 'that if these should hold their peace, the stones would immediately cry out.'

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      Down the sloping path the procession moves. A ledge of rock is reached, looking from which across the valley of the Kedron the whole city lies spread out before the Saviour's eye. The sight arrests him; the procession stops. All around is light and joy and triumph. But a dark shadow falls upon the Saviour's countenance. His eyes fill with tears. He beholds the city, and he weeps over it. Another Jerusalem than the one sitting there at ease, clothed in holiday attire, busied with its Passover preparations, is before his eye--a Jerusalem beset, beleaguered, crouching in fear and terror, doomed to a terrible destruction. How little power has the present over the mind and heart of Jesus! What cares he for this adulation of the multitude, this parade of praise? Even had it all been genuine, all the outburst of an intelligent faith, an enthusiastic attachment to him in his true character and office, it had not checked the current of thought and feeling within the Saviour's heart. But he knows how hollow it all is, how soon it will all die away. He thinks of the future; but of what future? Why was it not the future of the next few days? Why did scenes that were then before him not call up that future? There before him lay the garden of Gethsemane; there, across the valley, outside the city walls, the hill of Calvary; there, in the midst of the lofty buildings that crowned the heights of Zion and Moriah, rose the dwelling of the high priest and the palace of Herod; and he who is now looking upon these places knows well that before another Sabbath dawns he will be lying in agony in that garden, that beneath these roofs he will be jeered at and spit upon, and mock emblems of royalty forced upon him--the sentence of condemnation ratified by the fiendish cries of the city multitude: 'Away with him! crucify, crucify him!' and that there, upon the hill of Calvary, he will have to die the death of the cross. It had been no disparagement to the humanity of Jesus had the sights then before his eyes brought up before his thoughts the sufferings and the death with which so soon they were to be associated. But there is a higher reach of self-forgetfulness here than that of deadness or indifference to the acclamations of the surrounding multitudes. Jesus puts aside the prospect of his own endurances, though so near and so dark. He looks over and beyond them. Without naming the city, yet, by some glance of the eye or motion of the hand making clear the reference of his words as he stands weeping, he exclaims, 'If thou hadst know, even thou, thou upon whom for so many ages so much of the divine goodness has been lavished, whose gates the Lord has loved more than all the dwellings of Jacob, within whose

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holy temple for so many generations the smoking altar and the bleeding sacrifice without, and the gleaming light of the Shekinah within, have spoken of a God there waiting to be gracious--it thou, even thou with all thy crowded sins upon thee, thy stoning of the prophets and casting forth of those that were sent to thee--if thou at least, at last, in this day, when, all his other messengers rejected, the Father has sent forth his own Son to thee, saying, Surely they will reverence my Son--if thou in thy day hadst known the things belonging to thy peace spoken so often, so earnestly by him.'

      'If thou hast but known.' The sentence is cut short. For a moment the bright vision rises of all that Jerusalem might have been had she but known the time of her visitation. Had she but owned and welcomed her Messiah when he came, then might she have sat as queen among all the cities of the earth. And he whom she honored would have honored her so as to cast all her former glory into the shade. Then, without her hands being steeped in the wickedness of the deed, or any hands of wickedness being employed to do it, some fit altar might have been found or reared, and in sight, not of mocking enemies, but adoring friends, might the great sacrifice have been offered up; and from Jerusalem, as from the center of the great Christian commonwealth, might the tidings of the completed redemption have gone forth, and unto her all the glory and the honor of the nations might have been brought. All this, and more, might have been in the bright vision which for a moment rises before the Saviour's eye. But quickly the vision disappears; gives place to one, alas! how different. 'But now they are hid from thine eyes. For the days will come that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation.'

      The pause, the tears, the lament over the doomed city, must have produced a deep impression on those around. How little could they understand the meaning of what Christ said, or the source of the emotion he displayed. One thing was clearly shown: the absence of all anticipation on the part of Jesus of any present individual success and triumph. There was much in the manner of his reception, in the plaudits with which he was hailed, in the popular enthusiasm that had found for itself such a vent, to have impelled a mere political adventurer to take advantage of the occasion, and put himself at the head of a great national movement. How easy had it been for Jesus, had he gone in with the false ideas and expectations of the

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thousands then congregated in and about Jerusalem, to have got himself recognized as their leader, and to have created a commotion which there were no means at hand to allay! His thoughts are far otherwise occupied. A sublime compassion fills his spirit, draws forth his tears, and prompts those pathetic lamentations.
skipped over one paragraph

      Upon the triumphal procession into the city, especially upon the tears which Jesus shed and the lamentation that he poured over Jerusalem, let us offer one or two remarks.

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      How impressively too are we here taught that the day of grace, the opportunity of return to and reconciliation with God, has its fixed limits, narrower often than the day of life. Apparently Jerusalem's day of grace extended for years beyond the time when he uttered the words of doom, and let fall the tears of sympathy. Miracles were wrought in her streets, exhortations and remonstrances addressed to her children; but to that all-seeing eye before which the secret things of God's spiritual kingdom lie open, the things belonging to her peace were from that time hid from her eyes. The door was shut, the doom was sealed. A like event happened of old to Esau when he sold his birthright. That was the point of doom in his career, and having passed it he found no place for repentance, for changing the divine purpose regarding him, though he sought it carefully tears. A like event happened to ancient Israel on her exodus from Egypt. The time of trial was to whether an entrance should be ministered into the land of promise closed at her first approach to the borders of Palestine; closed when the Lord sware in his wrath that she should not enter into that rest. A like event may happen in the moral and spiritual history of any man. God's Spirit will not always strive with ours. The time may come when the awful words will pass from the lips of the righteous Judge, "Ephraim is joined to his idols, let him alone;"--and Providence will let the man alone; and the word of God will let man alone; and the Spirit of all grace will let the man alone. It is not for us to affirm of any one, let his character and conduct be what they may, that he has reached or passed the mysterious point beyond which that comes true. It is not for any one to pass such sentence upon himself. But let all of us stand upon our guard, and reflect that if for months or years we have been growing older, deader, more indifferent to spiritual things, to the unseen and eternal realities; if conscience has been gradually losing her hold and weakening in her power; if we can listen now unmoved to what once would have impressed and affected us; if we court and dally with temptations that once we would have shunned; if sins are lightly committed which once we would have shrunk from; by these and such like marks, it is apparent that our day of grace has been declining, the shadows of its evening have been lengthening out, and that if no change occur, if this course of things go on long, ere the sun of our natural existence go down, the sun of our spiritual day may have set, never to rise again.

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"Thy King Cometh"

[This chapter is based on Matt. 21:1-11; Mark 11:1-10;
Luke 19:29-44; John 12:12-19.]

      "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." Zech. 9:9.

      Five hundred years before the birth of Christ, the prophet Zechariah thus foretold the coming of the King to Israel. This prophecy is now to be fulfilled. He who has so long refused royal honors now comes to Jerusalem as the promised heir to David's throne.

      It was on the first day of the week that Christ made His triumphal entry into Jerusalem. Multitudes who had flocked to see Him at Bethany now accompanied Him, eager to witness His reception. Many people were on their way to the city to keep the Passover, and these joined the multitude attending Jesus. All nature seemed to rejoice. The trees were clothed with verdure, and their blossoms shed a delicate fragrance on the air. A new life and joy animated the people. The hope of the new kingdom was again springing up.

      Purposing to ride into Jerusalem, Jesus had sent two of his disciples to bring to Him an ass and its colt. At His birth the Saviour was dependent upon the hospitality of strangers. The manger in which He lay was a borrowed resting place. Now, although the cattle on a thousand hills are His, He is dependent on a stranger's kindness for an animal on

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which to enter Jerusalem as its King. But again His divinity is revealed, even in the minute directions given His disciples for this errand. As He foretold, the plea, "The Lord hath need of them," was readily granted. Jesus chose for His use the colt on which never man had sat. The disciples, with glad enthusiasm, spread their garments on the beast, and seated their Master upon it. Heretofore Jesus had always traveled on foot, and the disciples had at first wondered that He should now choose to ride. But hope brightened in their hearts with the joyous thought that He was about to enter the capital, proclaim Himself King, and assert His royal power. While on their errand they communicated their glowing expectations to the friends of Jesus, and the excitement spread far and near, raising the expectations of the people to the highest pitch.

      Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom. No sooner was He seated upon the colt than a loud shout of triumph rent the air. The multitude hailed Him as Messiah, their King. Jesus now accepted the homage which He had never before permitted, and the disciples received this as proof that their glad hopes were to be realized by seeing Him established on the throne. The multitude were convinced that the hour of their emancipation was at hand. In imagination they saw the Roman armies driven from Jerusalem, and Israel once more an independent nation. All were happy and excited; the people vied with one another in paying Him homage. They could not display outward pomp and splendor, but they gave Him the worship of happy hearts. They were unable to present Him with costly gifts, but they spread their outer garments as a carpet in His path, and they also strewed the leafy branches of the olive and the palm in the way. They could lead the triumphal procession with no royal standards, but they cut down the spreading palm boughs, Nature's emblem of victory, and waved them aloft with loud acclamations and hosannas.

      As they proceeded, the multitude was continually increased by those who had heard of the coming of Jesus and hastened to join the procession. Spectators were constantly mingling with the throng, and asking, Who is this? What does all this commotion signify? They had all heard of Jesus, and expected Him to go to Jerusalem; but they knew that He had heretofore discouraged all effort to place Him on the throne, and they were greatly astonished to learn that this was He. They wondered what could have wrought this change in Him who had declared that His kingdom was not of this world.

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      Their questionings are silenced by a shout of triumph. Again and again it is repeated by the eager throng; it is taken up by the people afar off, and echoed from the surrounding hills and valleys. And now the procession is joined by crowds from Jerusalem. From the multitudes gathered to attend the Passover, thousands go forth to welcome Jesus. They greet Him with the waving of palm branches and a burst of sacred song. The priests at the temple sound the trumpet for evening service, but there are few to respond, and the rulers say to one another in alarm. "The world is gone after Him."

      Never before in His earthly life had Jesus permitted such a demonstration. He clearly foresaw the result. It would bring Him to the cross. But it was His purpose thus publicly to present Himself as the Redeemer. He desired to call attention to the sacrifice that was to crown His mission to a fallen world. While the people were assembling at Jerusalem to celebrate the Passover, He, the antitypical Lamb, by a voluntary act set Himself apart as an oblation. It would be needful for His church in all succeeding ages to make His death for the sins of the world a subject of deep thought and study. Every fact connected with it should be verified beyond a doubt. It was necessary, then, that the eyes of all people should now be directed to Him; the events which preceded His great sacrifice must be such as to call attention to the sacrifice itself. After such a demonstration as that attending His entry into Jerusalem, all eyes would follow His rapid progress to the final scene.

      The events connected with this triumphal ride would be the talk of every tongue, and would bring Jesus before every mind. After His crucifixion, many would recall these events in their connection with His trial and death. They would be led to search the prophecies, and would be convinced that Jesus was the Messiah; and in all lands converts to the faith would be multiplied.

      In this one triumphant scene of His earthly life, the Saviour might have appeared escorted by heavenly angels, and heralded by the trump of God; but such a demonstration would have been contrary to the purpose of His mission, contrary to the law which had governed His life. He remained true to the humble lot He had accepted. The burden of humanity He must bear until His life was given for the life of the world.

      This day, which seemed to the disciples the crowning day of their lives, would have been shadowed with gloomy clouds had they known that this scene of rejoicing was but a prelude to the suffering and death of their Master. Although He had repeatedly told them of His certain

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sacrifice, yet in the glad triumph of the present they forgot His sorrowful words, and looked forward to His prosperous reign on David's throne.

      New accessions were made continually to the procession, and, with few exceptions, all who joined it caught the inspiration of the hour, and helped to swell the hosannas that echoed and re-echoed from hill to hill and from valley to valley. The shouts went up continually, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest."

      Never before had the world seen such a triumphal procession. It was not like that of the earth's famous conquerors. No train of mourning captives, as trophies of kingly valor, made a feature of that scene. But about the Saviour were the glorious trophies of His labors of love for sinful man. There were the captives whom He had rescued from Satan's power, praising God for their deliverance. The blind whom He had restored to sight were leading the way. The dumb whose tongues He had loosed shouted the loudest hosannas. The cripples whom He had healed bounded with joy, and were the most active in breaking the palm branches and waving them before the Saviour. Widows and orphans were exalting the name of Jesus for His works of mercy to them. The lepers whom He had cleansed spread their untainted garments in His path, and hailed Him as the King of glory. Those whom His voice had awakened from the sleep of death were in that throng. Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.

      Many Pharisees witnessed the scene, and, burning with envy and malice, sought to turn the current of popular feeling. With all their authority they tried to silence the people; but their appeals and threats only increased the enthusiasm. They feared that this multitude, in the strength of their numbers, would make Jesus king. As a last resort they pressed through the crowd to where the Saviour was, and accosted Him with reproving and threatening words: "Master, rebuke Thy disciples." They declared that such noisy demonstrations were unlawful, and would not be permitted by the authorities. But they were silenced by the reply of Jesus, "I tell you that, if these should hold their peace, the stones would immediately cry out." That scene of triumph was of God's own appointing. It had been foretold by the prophet, and man was powerless to turn aside God's purpose. Had men failed to carry out His plan, He would have given a voice to the inanimate stones, and they would have hailed His Son with acclamations of praise. As the silenced Pharisees

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drew back, the words of Zechariah were taken up by hundreds of voices: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass."

      When the procession reached the brow of the hill, and was about to descend into the city, Jesus halted, and all the multitude with Him. Before them lay Jerusalem in its glory, now bathed in the light of the declining sun. The temple attracted all eyes. In stately grandeur it towered above all else, seeming to point toward heaven as if directing the people to the only true and living God. The temple had long been the pride and glory of the Jewish nation. The Romans also prided themselves in its magnificence. A king appointed by the Romans had united with the Jews to rebuild and embellish it, and the emperor of Rome had enriched it with his gifts. Its strength, richness, and magnificence had made it one of the wonders of the world.

      While the westering sun was tinting and gilding the heavens, its resplendent glory lighted up the pure white marble of the temple walls, and sparkled on its gold-capped pillars. From the crest of the hill where Jesus and His followers stood, it had the appearance of a massive structure of snow, set with golden pinnacles. At the entrance to the temple was a vine of gold and silver, with green leaves and massive clusters of grapes executed by the most skillful artists. This design represented Israel as a prosperous vine. The gold, silver, and living green were combined with rare taste and exquisite workmanship; as it twined gracefully about the white and glistening pillars, clinging with shining tendrils to their golden ornaments, it caught the splendor of the setting sun, shining as if with a glory borrowed from heaven.

      Jesus gazes upon the scene, and the vast multitude hush their shouts, spellbound by the sudden vision of beauty. All eyes turn upon the Saviour, expecting to see in His countenance the admiration they themselves feel. But instead of this they behold a cloud of sorrow. They are surprised and disappointed to see His eyes fill with tears, and His body rock to and fro like a tree before the tempest, while a wail of anguish bursts from His quivering lips, as if from the depths of a broken heart. What a sight was this for angels to behold! their loved Commander in an agony of tears! What a sight was this for the glad throng that with shouts of triumph and the waving of palm branches were escorting Him to the glorious city, where they fondly hoped He was about to reign! Jesus had wept at the grave of Lazarus, but it was in a

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godlike grief in sympathy with human woe. But this sudden sorrow was like a note of wailing in a grand triumphal chorus. In the midst of a scene of rejoicing, where all were paying Him homage, Israel's King was in tears; not silent tears of gladness, but tears and groans of insuppressible agony. The multitude were struck with a sudden gloom. Their acclamations were silenced. Many wept in sympathy with a grief they could not comprehend.

      The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Near by was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus--Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

      Israel had been a favored people; God had made their temple His habitation; it was "beautiful for situation, the joy of the whole earth." Ps. 48:2. The record of more than a thousand years of Christ's guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

      Jesus raised His hand,--that had so often blessed the sick and suffering,--and waving it toward the doomed city, in broken utterances of grief exclaimed: "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!--" Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem

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had she accepted the help that God desired to give her,--the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world's diadem of glory.

      But the bright picture of what Jerusalem might have been fades from the Saviour's sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: "But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."

      Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

      Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How

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can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem's day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ's great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour's love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,--her day of mercy was almost spent!

      Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

      Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, "Who is this?" the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

      Adam will tell you, It is the seed of the woman that shall bruise the serpent's head.

      Ask Abraham, he will tell you, It is "Melchizedek King of Salem," King of Peace. Gen. 14:18.

      Jacob will tell you, He is Shiloh of the tribe of Judah.

      Isaiah will tell you, "Immanuel," "Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace." Isa. 7:14; 9:6.

      Jeremiah will tell you, The Branch of David, "the Lord our Righteousness." Jer. 23:6.

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      Daniel will tell you, He is the Messiah.

      Hosea will tell you, He is "the Lord God of hosts; the Lord is His memorial." Hosea 12:5.

      John the Baptist will tell you, He is "the Lamb of God, which taketh away the sin of the world." John 1:29.

      The great Jehovah has proclaimed from His throne, "This is My beloved Son." Matt. 3:17.

      We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

      And the prince of the powers of darkness acknowledges Him, saying, "I know Thee who Thou art, the Holy One of God." Mark 1:24.

Longest Phrases Index
(nothing less than three word phrases are included here; I found these phrases)

      the first day of the week, page 569
      two of his disciples, page 569
      their garments on, page 570
      Messiah, their King., page 570
      that the hour, page 570
      their outer garments, page 570
      as a carpet, page 570
      the triumphal procession, page 570
      emblem of victory, page 570
      His eyes fill with tears, page 575
      the doomed city,, page 576
      might have been, page 577
      Jerusalem's day of grace, page 578


This chapter has 3,615 words. Of this 46 are found to be exact or similar with that found in William Hanna, this amounts to 1.2725% of the total found in this chapter of Desire of Ages.

© David J. Conklin (February 12, 2006)