Ellen White (1827-1915): “Could mortals have viewed the amazement of the angelic host as in silent grief…The worlds unfallen and the heavenly angels had watched with intense interest as the conflict drew to its close…The powers of good and evil waited to see what answer would come to Christ’s thrice – repeated prayer” (DA, p. 693).
John Ross Mac Duff (1818-1895): “It would seem as if the arrested gaze of the celestial multitudes was directed on the spot where their great Lord was bowed in anguish…all heaven was watching, in silent expectancy, the stupendous conflict… He [the angel] did not tell Him that he was sent to answer the thrice – uttered prayer… that thrice – repeated agony of prayer…” (Memories, pp. 310, 320, 1868).
Ellen White (1827-1915): “… the mighty angel who stands in God’s presence… came to the side of Christ” (DA, p. 693).
Anne Catherine Emmerich (1774-1824): “I beheld an angel descend to Jesus. This angel was of higher stature than any whom I before beheld…” (The Dolorous Passion of Our Lord Jesus Christ, p. 115, 1862 ).
Ellen White (1827-1915): “Angels had longed to bring relief to the divine sufferer, but this was not be” (DA, p. 693).
Anne Catherine Emmerich (1774-1824): “Whilst the adorable humanity of Christ was thus crushed to the earth beneath the awful weight of suffering, the angels appeared filled with compassion; there was a pause, and I perceived that they were earnestly desiring to console him, praying to that effect before the throne of God” (The Dolorous Passion of Our Lord Jesus Christ, p. 102, 1862 ).
Ellen White (1827-1915): “Christ’s agony did not cease, but His depression and discouragement left Him” (DA, p.694).
John Ross Mac Duff (1818-1895): “Be this as it may, the angelic appearance had mightily invigorated Him . His great depression, after that, is over” (Memories of Olivet, p. 311, 1868).
Ellen White (1827-1915): “When Jesus saw what was done, He released His hands, though held firmly by the Roman soldiers, and saying, “Suffer ye thus far,” He touched the wounded ear, and it was instantly made whole” (DA, p. 696).
William Hanna (1808-1882): “They have his hand within their hold, when gently saying to them, “Suffer ye thus far,” he released it from their grasp, and stretching it out, touched the bleeding ear, and heals it :- the only act of healing wrought on one who neither asked of it of him, nor had any faith in his healing virtues” (The Last day of Our Lord’s Passion, pp. 30, 31, 1863).
Ellen White (1827-1915): “Caiaphas took his seat as presiding officer…The Roman soldiers were stationed on the platform below the throne. At the foot of the throne stood Jesus… Of all the throng He alone was calm and serene… But as Caiaphas now looked upon the prisoner, he was struck with admiration for His noble and dignified bearing… his voice was heard in sneering, haughty tones demanding that Jesus work one of His mighty miracles before them. But his words fell upon the Saviour’s ears as though He heard them not” (DA, pp. 703-705).
Ingraham J. H (1809-1860): “The Roman soldiers…arrayed themselves on either side of the High Priest’s throne, leaving Jesus standing alone before his foot – stool… He alone, of all that countless host, he alone was calm – serene – fearless! Caiaphas gazed upon as he stood before his foot – stool, betraying admiration mingled with resentment…We would fain see a miracle… Jesus remained unmoved. His bearing was marked by a certain divine dignity…” (The Prince of the House of David, pp. 348, 349, 1855).
Ellen White (1827-1915): “He answered, “Thou hast said.” A heavenly light seemed to illuminate His pale countenance… For a moment the divinity of Christ flashed through His guise of humanity… Christ’s very nobility and godlike bearing goaded them to madness” (DA, pp. 707, 710).
Ingraham J. H (1809-1860): “‘Ye have said THAT which I am,’ … the expression of his countenance, which, says John, “seemed to shine, as he had seen it in the Mount, when he was transfigured before him” (The Prince of the House of David, p. 354, 1855).
Anne Catherine Emmerich (1774-1824): “Our lord, on the contrary, was from the moment he declared himself to be the Son of God, generally surrounded with a halo of light… The halo which shone around Jesus from the moment he declared himself to be the Christ, the Son of the Living God, served but to incite his enemies to greater fury…” (The Dolorous Passion of Our Lord Jesus Christ, p. 157, 1862 ).
Ellen White (1827-1915): ““Woman, I know Him not.” This was the first denial, and immediately the cock crew. O Peter, so soon ashamed of thy Master! so soon to deny thy Lord!… Peter now denied his Master with cursing and swearing. Again the cock crew… While the degrading oaths were fresh upon Peter’s lips, and the shrill crowing of the cock was still ringing in his ears” (DA, pp. 711-713).
Ingraham J. H (1809-1860): “I swear to you by the head of my father, men and brethren, that I never saw his face before! …the cock which was held tied upon the wrist of the third witness, crowed twice” (The Prince of the House of David, p. 352, 1855).
William Hanna (1808-1882): ““Woman, I am not one of this man’s disciples; I know him not” – Peter’s first denial of his Master… A cock crew without… “I do not know the man” – Peter’s second denial of his Master… The oaths with which he sealed his third denial were yet fresh on Peter’s lips, when a second time the cock crew without”” (Life of Christ, pp. 39, 40, 46, 1863).
Note: According to Ellen White’s quote below the cock crew thrice, contradicting the Gospel accounts:
“Woman, I know him not.” This was the first denial, and immediately the cock crew. O Peter! So soon ashamed of thy Master! So soon to cowardly deny thy Lord! … He now denied the accusation with an oath. The cock crew the second time; … Peter flew into a rage, and to fully deceive his questioners, and to justify his assumed character, he denied his Master with cursing and swearing. And immediately the cock crew the third time” (3SP, pp. 108, 109, 1878).
Ellen Whit (1827-1915): “It was torture to his bleeding heart to know that he had added the heaviest burden to the Saviour’s humiliation and grief. On the very spot where Jesus had poured out His soul in agony to His Father, Peter fell upon his face, and wished that he might die” (DA, p. 713).
William Hanna (1808-1882): “We picture him to our fancy as visiting alone the garden of Gethsemane, not now to sleep while his Lord is suffering; but to seek out the spot which Jesus had hallowed by his agony, to mingle his tears with the blood – drops which still bedew the soul” (Life of Christ, pp. 50, 51, 1863).
Ellen White (1827-1915): “Under the Roman rule the Sanhedrin could not execute the sentence of death” (DA, p. 698).
Ellen White: “The Roman officers declared that the Jews in pronouncing condemnation upon Jesus were infringing upon Roman Power…” (DA, p. 715).
Henry J. Ripley (1798-1875): “The highest Jewish tribunal still had power to pass sentence of death on a accused person, but the power to execute the sentence was with the Romans, and permission was required to be obtained from the Roman authority…” (The Four Gospels, Vol. 1, p. XV, 1842 ).
Ingraham J. H (1809-1860): “‘Ye Jews have no power to try a man for his life, most noble Caiaphas!’… The lives of all your nation are in the hand of Caesar, and of his tribunals. You can put no man to death’” (The Prince of the House of David, p. 349, 1855).
Ingraham J. H (1809-1860): “But Caesar hath taken the power of life and death out of our hands! We can put no man to death, but the Romans only” (ibid, p. 357, 1855).
Ellen White(1827-1915): “Nicodemus and Joseph had, in former councils, prevented the condemnation of Jesus, and for this reason they were not now summoned.” “Joseph of Arimathea and Nicodemus were not now to be summoned, but there were others who might dare to speak in favour of justice” (DA, pp. 539, 699).
Joseph Sutcliffe (1762-1856): “To this, all instantly consented, excepting three, Joseph, Simon, and Nicodemus” (Sutcliffe’s Commentary on the Old and New Testaments: Mark 15, 1834).
Joseph Benson (1748-1821): “They all condemned him, to be guilty of death — Namely, all present; for it is probable Nicodemus, Joseph of Arimathea, and some more, who were his disciples, or favourably disposed toward him, were not present: or if they were, they doubtless remonstrated against the iniquity of this sentence” (Joseph Benson’s Commentary of the Old and New Testaments, Mark 14: 65, 1811-1818).
Ellen White (1827-1915): “And He suffered in proportion to the perfection of His holiness and hatred of sin” (DA, p. 700).
John Harris (1802-1856): “… he suffered, being tempted,’ suffered in proportion to the perfection of his holiness, and the depth of his aversion to sin” (The Great Teacher, p. 340, 1837 ).
Ellen White(1827-1915): “Heathen men were angry at the brutal treatment of one against whom nothing had been proved… and that it was even against the Jewish law to condemn a man to death upon his own testimony” (DA, 715).
Ingraham J. H (1809-1860): “‘Is this Jewish justice?’ cried AEmilius, indignantly, to Caiaphas. ‘Do you condemn and kill a man without witness?” (The Prince of the House of David, p. 355, 1855).
Ellen White (1827-1915: “At the same time Peter’s eyes were drawn to his Master. In that gentle countenance he read deep pity and sorrow, but there was no anger there. The sight of the pale, suffering face, the quivering lips, that look of compassion and forgiveness, pierced his heart like an arrow” (DA, p. 713).
Ingraham J. H (1809-1860): ““As he spoke,” said John, “he cast his angry looks towards the place where Jesus stood. He caught his Master’s eyes bent upon him, with a tender and reproving gaze, so full of sorrowing compassion, mingled with forgiveness, that I saw Peter stand, as if smitten with lightning” (The Prince of the House of David, p. 352, 1855).
William Henry Furness (1802-1896): “There was no surprise, no anger, no wounded feelings, in that look, but a divine pity, and a pearcing, monitary significance, that went to the innermost soul of the false disciple; and he rushed out, and burst into an agony bitter, weeping” (A History of jesus, p.247, 1833).
Ellen White: “When the condemnation of Jesus was pronounced by the judges, a satanic fury took possession of the people. The roar of voices was like that of wild beasts. The crowd made a rush toward Jesus, crying, He is guilty, put Him to death!” (DA, p. 715).
Ingraham J. H (1809-1860): “The noise of their rage is described as having been like the roaring of all the wild beasts of the wilderness, rushing to the banquet of a fresh battle – field” (The Prince of the House of David, p. 351, 1855).
William Henry Furness (1802-1896): “At the sight of him, the chief priests and their retainers, like wild beasts, ravenous in the presence of their prey, began to shout, ‘Crucify him! Crucify him!’” (A History of Jesus, p. 253, 1833).
Ellen White (1827-1915): “The prospect of having a high place in the new kingdom had led Judas to espouse the cause of Christ. Were his hopes to be disappointed? … His disappointment was bitter…At all events, Judas would gain something by treachery. He counted that he had made a sharp bargain in betraying the lord” (DA, pp. 718, 719, 720).
Anne Catherine Emmerich (1774-1824): “He had always hoped that Jesus would establish a temporal kingdom, and bestow upon him some brilliant and lucrative post in it, but finding himself disappointed he turned his thoughts to amassing a fortune” (The Dolorous Passion of Our Lord Jesus Christ, p, 118, 1862 ).
Ellen White (1827-1915): “If Jesus was not to die, it would only force Him to deliver Himself…In betraying Him, it was his purpose to teach him a lesson…If Jesus really was the Messiah, the people, for whom He had done so much, would rally about Him, and would proclaim Him king… And this act would secure him the first position, next to Christ in the new kingdom” (DA, pp. 720,721).
Cunningham Geikie (1824-1906): “…hoping against hope, that his Master would at least put forth His supernatural power, and deliver Himself…It is quite possible that Judas had acted as he had done, to precipitate a crisis, and force Jesus to such a display of His power, as would against His will, force on Him the assumption of the worldly Messianic dignity, from which the unhappy fallen man [Judas] had dreamed of political greatness and rich official state for himself” (Life and Words of Christ, p. 555, 1879).
F. W. Krummacher (1796-1868) “Judas met the remonstrance of his conscience with this excuse that it would be an easy thing for the wonder-working Rabbi if He chose to save Himself from the hands of His enemies…or perhaps he even calculated on the possibility of the Saviour’s establishing a kingdom, according to his views of it, and was desirous of reserving the part he had to play in such a case” (The Suffering Saviour, pp. 67,68, 1859 ).
Ingraham J. H (1809-1860): “He shall not die! If I had believed he would not do some miracle to escape then, I never would have sold him. I hoped to get their money, and trusted, if they took Him, for him to escape by his power. I did not dream that he would not exert it [his power] to save himself” (The Prince of the House of David, p. 340, 1855).
Talmage, T. De Witt (1832-1902): “He accordingly aspired to some high office within the gift of his Master…Those who argue thus maintain that the real motive of Judas was to compel Jesus assert His kingly prerogatives in so doing to exercise His supernatural powers to bring not only the Jews but all the world to acknowledge Him as King. By this decisive step Judas hoped to succeed with Jesus to the proud prominence of earthly aggrandizement which his ambitions had so gloriously pictured to him to reap both worldly and heavenly reward” (From Manger to Throne, p. 558, 1889 ).
Ellen White (1827-1915): “Suddenly a hoarse voice rang through the hall, sending a thrill of terror to all hearts: He is innocent; spare him O Caiaphas! … Rushing to the throne of judgment, he threw down before the high priest the pieces of silver… Caiaphas angrily shook him off, but was confused, and knew not what to say” (DA, pp. 721, 722).
Ingraham J. H (1809-1860): “… there was heard a sudden commotion in the lower part of the court of Gabbatha… and a loud, coarse voice was heard crying: “make way – give back! He is innocent!”… Caiaphas, I have sought thee everywhere… “Take back thy money, and let this holy prophet of god go free! … Caiaphas was too much surprised at this open exposure of his bribery of Judas to speak…” (The Prince of the House of David, p. 364, 1855).
Talmage, T. De Witt (1832-1902): “He ran to the temple, and making his way to the court of the priests, where none but consecrated might enter, he excitedly, nervously, prayerfully, begs the priests to do something yet to save his Master; he is innocent; it is I alone that am guilty; I betrayed Him without cause; I have falsely accused him; take back this coin which is the wages of my guilt; do thou but deal justly” (from manger to Throne, p. 593-595, 1889 ).
Note: According to Matthew 27: 3 & 5, Judas confessed to the chief priests and elders that Jesus was innocent, not to the high priest Caiaphas. Neither did he plead with Caiaphas. And finally Matthew says that Judas threw the thirty pieces of silver not before the throne of Caiaphas but before the chief priests in the temple.
Ellen White (1827-1915): “Eagerly grasping the robe of Caiaphas, he implored him to release Jesus, declaring that He had done nothing worthy of death. Caiaphas angrily shook him off, but was confused, and knew not what to say” (DA, p. 722).
Ellen White: “Judas now cast himself at the feet of Jesus, acknowledging Him to be the Son of God, and entreating Him to deliver Himself. The Saviour did not reproach His betrayer…He looked pityingly upon Judas, and said, For this hour came I into the world… Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself” (DA, p. 722).
Ingraham J. H (1809-1860): “Caiaphas, I have sought thee everywhere” he exclaimed on seeing the High priest. “Take back thy money, and let the holy Prophet of God go free! I swear to you he is innocent…in accents of despair, taking Caiaphas by mantle, and then kneeling to him imploringly. But Caiaphas shook him off….he threw himself at the knees of Jesus, and cried, in most thrilling accents: “Oh! Master! Master! Thou hast power! Release thyself!”…the Prophet, shaking his head, and gazing down compassionately upon him, without one look of resentment at his having betrayed him, “mine hour is come…For this I came into the world.” It is my avarice that hath slain thee! Oh God! Oh God! It is too late” (The Prince of the House of David, pp. 364, 365, 1855).
Ellen White (1827-1915): “His weight had broken the cord by which he had hanged himself to the tree. In falling, his body had been horribly mangled, and dogs were now devouring it. His remains were immediately buried out of sight; …Retribution seemed already visiting those who were guilty of the blood of Jesus” (DA, p. 722, 1898).
Ingraham J. H (1809-1860): “The cord had been broken by his weight, and being a fleshy man, he had, most dreadful to relate, in the fall burst asunder, and the hungry dogs that infest the suburbs, were feeding upon his bowels… Roman centurion ….directed four of his soldiers to convey the hideous corpse from sight, and see that it was buried or burned… Judas, the betrayer, dies before his victim dies, and by his own hand. This looks like divine retribution…” (The prince of the House of David, p. 389, 1855).
Note: How was it that none of the gospels mentioned this important occurrence? The only possible source of her information was the fiction created by Ingraham (See the pictures below for evidence). It contradicts the word of God, and is an addition to the word of God. On the other hand, Ellen White had this to say: “Whatever contradicts God’s word, we may be sure proceeds from Satan” (Patriarch and prophets, p. 55, 1890). She passed her own judgment.
Talmage, T. De Witt (1832-1902): “There suspended in mid-air by the neck he hung until the cord broke and he was dashed to pieces on the rocks below, to become food for scavenger birds and beasts” (From manger to Throne, p. 595, 1889 ).
Ellen White (1827-1915): “The Saviour did not reproach His betrayer. He knew that Judas did not repent; his confession was forced from his guilty soul… Yet Jesus spoke no word of condemnation… Judas saw that his entreaties were in vain… and in despair went out and hanged himself” (DA, p. 722).
Thomas Stephen: “He was now agonized with terror, remorse, and despair; for no gracious or reproachful look from his betrayed Master assured him of forgiveness” (A Gospel History of our Lord and Saviour Jesus Christ: or, a Life of the Man of Sorrows, p. 695, 1853).
Ellen White (1827-1915): “As treasurer for the disciples, he was called upon to provide for the needs of the little company, and to relieve the necessities of the poor” (DA, p. 717).
William Hanna (1808-1882): “The little company that he had joined had chosen him to be their treasurer, to hold and dispense the slender funds which they possessed” (The Last day of our Lord’s Passion, p. 24, 1863).
Ellen White (1827-1915): “Judas was highly regarded by the disciples, and had great influence over them… Thus Judas summed up all the disciples, and flattered himself that the church would often be brought into perplexity and embarrassment if it were not for his ability as a manager. Judas regarded himself as the capable one” (DA, p. 717).
Ellen White (1827-1915): “The disciples were anxious that Judas should become one of their number. He was of commanding appearance, a man of keen discernment and executive ability, and they commended him to Jesus as one who would greatly assist Him in His work. They were surprised that Jesus received him so coolly” (DA, p. 294).
Alfred Edersheim (1825-1889): “From the circumstance that he was appointed to such office of trust in the Apostolic community, we infer that he must have been looked up to by the others as an able and prudent man, a good administrator. And there is probably no reason to doubt, that he possessed the natural gift of administration or of ‘government’” (Life and Times of Jesus the Messiah, Vol. 2, p. 472, 1883).
Ellen White (1827-1915): “Jesus was dragged this way and that, Herod joining the mob in seeking to humiliate the Son of God” (DA, p.731).
Ingraham J. H (1809-1860): “Jesus was borne away by a fierce multitude, and dragged away into the city followed by a shouting and insulting crowd.” “Jesus…was dragged a prisoner, through the streets…” (The Prince of the House of David, pp. 324, 336, 1855).
Anne Catherine Emmerich (1774-1824): “… by means of these ropes dragged our Blessed lord from side to side in the most cruel manner… dragged through the streets, torn, bruised, and ill-treated in every imaginable way…” (The Dolorous Passion of Our Lord Jesus Christ, pp. 127, 139, 1833).
Ellen White (1827-1915): “In answer to Christ’s prayer, the wife of Pilate had been visited by an angel from heaven, and in a dream she had beheld the Saviour and conversed with Him… She knew Him to be the Prince of God… Still another scene met her gaze. She saw Christ seated upon the great white cloud, while the earth reeled in space, and His murderers fled from the presence of His glory. … With a cry of horror she awoke, and at once wrote to Pilate words of warning… a messenger pressed through the crowd, and handed him the letter from his wife, which read: “Have thou nothing to do with that just Man…”” (DA, p. 732).
Ingraham J. H (1809-1860): “I have just seen a messenger, passing in great haste along the street… he bore a message from … the fair and youthful bride of Pilate, urging to have nothing to do with the Prophet, but gave him his liberty; for she had just awaked from an impressive dream, in which she saw Him sitting on the Throne of the Universe, crowned with the stars of heaven, the earth the footstool beneath his feet, and all nations assembled, and doing him homage, while gods and goddesses of high Olympus cast their glittering crowns and sceptres at his feet, and hailed him God!” (The Prince of the House of David, p. 338, 1855).
Charles Spurgeon (1834-1892): “Pilate’s wife may have realized in her sleep the dreadful spectacle of the crown of thorns and the scourge, or even of the Crucifixion and the death agony. And, truly, I know of nothing more calculated to make the heart suffer many things concerning the Lord Jesus than a glance at His death! Around the Cross there gathers grief enough to cause many a sleepless night if the soul has any tenderness left in it.
Or her dream may have been of quite another kind. She may have seen in vision the Just One coming in the clouds of Heaven. Her mind may have pictured Him upon the Great White Throne, even the Man whom her husband was about to condemn to die. She may have seen her husband brought forth to judgment, himself a prisoner to be tried by the Just One, who had before been accused before him. She may have awaken, startled at the shriek of her husband as he fell back into the Pit that knows no bottom! Whatever it was, she had suffered repeated painful emotions in the dream, and she awoke startled and amazed! The terror of the night was upon her and it threatened to become a terror to her for all her days and she, therefore, hastens to stay her husband’s hand” (The Dream of Pilate’s Wife, 1882).