Ellen white (1827-1915): “… the mystery of the redeeming love, is the theme into which “angels desire to look,” and it will be their study throughout ceaseless ages. Both the redeemed and the unfallen beings will find the cross of Christ their science and their song” (DA, pp. 19, 20, 1898).
Robert Pollok (1798-1827): “And everlasting justice lifted up the sword to smite the guiltless Son of God; and mercy smiling bade the sinners go! Redemption is the science and the song of all eternity. Archangels day and night into its glories look. The saints, the elders round the Throne, old in years of heaven, examine it perpetually; and every hour, get clearer, ampler views of right and wrong; see virtue’s beauty more; see vice more utterly depraved and vile” (The Course of Time; A Poem In Ten Books, p. 56, 1828).
Ellen white (1827-1915): “My kingdom is not of this world.” John 18:36. He would not accept the earthly throne… it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which “seeketh not her own”… That the gloomy shadows might be lightened, that the world might be brought back to God, Satan’s deceptive power was to be broken. This could not be done by force. The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority… Compelling power is found only under Satan’s government. The Lord’s principles are not of this order. His authority rests upon goodness, mercy, and love; and the presentation of these principles is the means to be used. God’s government is moral, and truth and love are to be the prevailing power” (DA, pp. 20, 22, 509, 759).
Edward D. Griffin (1770—1837): “ He declined an earthly throne and established a kingdom not of this world, in order to draw away the affections of his subjects from creature enjoyments…In order therefore to bring them back to God, he came to introduce them to a kingdom whose principles, maxims, and manners were wholly unlike those of the world. The principle which holds its first rank in the world is selfishness; the principle which holds the first rank in the kingdom of Christ is disinterested love. The principle which stands second in the world is pride; the principle which holds second in the kingdom of Christ is humility…The principle which comprehends the whole spirit of the kingdom of Christ is self-denial… the kingdom of Christ is established in its purity” (Sermons by Edward D. Griffin, Vol. 2, pp. 145, 147, 1838).
Ellen White (1827-1915): “… I live by the Father.” “I seek not Mine own glory,” but the glory of Him that sent Me. John 8:28; 6:57; 8:50; 7:18. In these words is set forth the great principle which is the law of life for the universe. All things Christ received from God, but He took to give. So in the heavenly courts, in His ministry for all created beings: through the beloved Son, the Father’s life flows out to all; through the Son it returns, in praise and joyous service, a tide of love, to the great Source of all. And thus through Christ the circuit of beneficence is complete, representing the character of the great Giver, the law of life” (DA, p. 21).
Matthew Poole (1624-1679): “God is often in holy writ called the living God, not only because he hath life in himself, but because he is the fountain of life to all his creatures. Christ here declareth his Father to be the living Father upon the latter account, as he is the author and fountain of all life… Saith he, I live by the Father, who by an eternal generation hath communicated to me all that life which is in him; and hath also communicated to me a quickening power, as I am Mediator, and sent by the Father into the world, to give life unto the world. Now look, as I have life in myself from him who is the fountain of life, so, according to the Father’s ordination” (English Annotations on the Holy Bible: John 6:57, 1683).
John Gill (1697-1771): “As man, he had his human life from God, and was preserved and upheld in it by him; and he laid it down at his command” (John Gill’s Exposition on the Whole Bible: John 6:57, 1748).
J. W. Mc Garvey (1829-1911): “The life of the Father enters the soul of the disciple through the mediatorship of the Son. The Father, who is the fountain of life, sent forth the Son that he might bestow it upon all who believe in him and abide in him” (The Fourfold Gospels, John 6:57, 1894).
William Burkitt (1650-1703): “Christ carries it higher still, and tells us, that as there is a real union between the Father and him, and as the Father lives who sent him, having an eternal fountain of life in himself: and the Son lives by the Father, having the same life communicated to him with his essence from the Father: in like manner, says Christ, he that eateth me, the same shall live by me” (Burkitt’s Expository Notes with Practical Observations, John 6: 52, 1700).
Henry Alford (1810-1871): “The Father is the Fountain of all Life: the Son lives in and by the Father: and all created being generally, lives (in the lower sense) in and by Him; but he that eateth Him shall (eternally and in the highest sense) live by Him” (Greek Testament Critical Exegetical Commentary, John 6:57, 1849)
Geneva Study Bible (1599): “In that Christ is man, he receives that power which quickens and gives life to those that are his, from his Father: and he adds this word “the” to make a distinction between his Father and all other fathers. Christ means that although he is man, yet his flesh can give life, not by its own nature, but because his flesh lives by the Father, that is to say, sucks and draws out of the Father that power which it has to give life” (By John Calvin, John Knox, Miles Coverdale, and many other leaders of the Reformation, John 6:57).
Ellen White (1827-1915): “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, “Lo, I come.” “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.” Hebrews 10:5-7. In these words is announced the fulfilment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, “A body hast Thou prepared Me” (DA, p.23, 1898).
John Harris (1802-1856): “Nearly two thousand years ago, a voice of strange and mysterious import was heard in heaven; and the more mysterious, because it issued from the throne itself. Sacrifice and offering thou wouldst not, but a body hast thou prepared me, I delight to do thy will, O My Good…And who is it that announces his purposes to visit a guilty world, and become incarnate? (The Great Teacher, p. XIII, 1835).
Ellen White (1827-1915): “So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life” (DA, p. 23).
John Harris (1802-1856): “… he came and set up his tabernacle in the midst of the human encampment, pitched his tent side by side with our tents, to attest the presence of God, to make us familiar with his character, and sensible of his love” (The great teacher, p. 129, 2836).
6. Divinity was veiled (DA, CH. 1)
Ellen White (1827-1915): “His divinity was veiled with humanity,—the invisible glory in the visible human form… For this He took upon Himself our nature” (DA, pp. 23, 24).
Ellen White: “He voluntarily assumed human nature” (S.D.A. bible Commentary, VOL. 5, p. 1126).
John Harris (1802-1856): “But having assumed our nature, and espoused our cause… He had assumed our nature for no other purpose than to display the glory of God in the happiness of man” (The great Teacher, pp. 82, 149, 1835 ).
Thomas Stephen: “He manifested forth the glory of that Divine nature which was veiled in the form of a man” (A Gospel History of our Lord and Saviour Jesus Christ: or, a Life of the Man of Sorrows, p. 103, 1853).
Thomas Stephen: “His Deity was veiled in human flesh” (A Gospel History of our Lord and Saviour Jesus Christ: or, a Life of the Man of Sorrows, p. 143, 1853).
John Henry Kurtz (1809-1890): “His divine splendour was hidden beneath the dark veil of human nature” (Manual of sacred history, p. 276, 1856, ).
Ingraham J. H (1809-1860): “He walks among us in veiled Godhead of His power… His divine Son…has descended to earth, and assumed our nature…” (The Prince of the House of David, pp. 255, 452, 1855). See below the book The Prince of the House of David, one of Ellen White’s sources for her works on the life of Jesus.
Note: The book, The Prince of the House of David was “used to be esteemed next to the Bible by people who regarded novel reading a sin”. Ellen White was one of those who forbid novel reading. Regardless, she copied extensively from this work of fiction. There are one hundred and twenty two parallels found in this book. See the following statements in which she condemned fiction:
“There are works of fiction that were written for the purpose of teaching truth or exposing some great evil. Some of these works have accomplished good. Yet they have also wrought untold harm” (MH, p. 445, 1905).
“Put away every novel” (MYP, p. 286, 1930).
“There are works of fiction that were written for the purpose of teaching truth or exposing some great evil. Some of these works have accomplished good. Yet they have also wrought untold harm… Even fiction which contains no suggestion of impurity, and which may be intended to teach excellent principles, is harmful” (CT, p. 383, 1913).
Ellen White (1827-1915): “In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the eternal ages He is linked with us…God gave His only-begotten Son to become one of the human family, forever to retain His human nature” (DA, p. 25).
John Henry Kurtz (1809-1890): “For Christ became man not for a season only, but for all eternity… For he certainly received the whole of human nature, body, soul, and spirit, into a personal union with his divine nature, and this union cannot possibly be ever dissolved” (Manual of Sacred History, p. 354, 1856 ).
Thayer, Erastus William (1812-1902): “The same body he will carry throughout eternity” (Sketches from the life of Jesus, Historical and Doctrinal, p. 60, 1891).
Thayer, Erastus William (1812-1902): “the union of the divinity and humanity is altogether different type; the two natures remain distinct; but are really and truly united into one person… they were associated in one individual person forever” (Sketches from the life of Jesus, Historical and Doctrinal, p. 534, 1891).
Isaac Ambrose (1604-1664): “So these two natures were tied with such a knot as sin, hell, and the grave were never able to disunite: yea, though in death of Christ there was a separation of the soul from the body, yet in that separation the hypostatical union remained unshaken” (Works of Isaac Ambrose, p. 225, 1829).
Ellen White (1827-1915): “God has adopted human nature in the person of His Son, and has carried the same into the highest heaven” (DA, p. 25, 1898).
John Harris (1802-1856): “…that he should have adopted our nature into the person of his Son, and have carried it to the highest throne of highest heavens; that he should confer on us an honour, to which a retinue of angels would form no comparison…” (The Great Teacher, p. 113, 1835).
Daniel March (1816-1909): “The Son of God took on himself our suffering body, and passed into the highest heaven in our human nature” (Our Father’s House, p. 112, 1869).
Ellen White (1827-1915): “As the high priest laid aside His gorgeous pontifical robes, and officiated in the white linen dress of a common priest, so Christ emptied Himself, and took the form of a servant, and offered the sacrifice, Himself the priest, Himself the victim” (DA, p. 25, 1898; The Southern Watchman, August 6, 1903; 7ABC, p. 463).
J. W. Nevin (1803-1886): “Thus, in type, the High priest and the victim were altogether distinct, while in the true transaction, they were formed in one and the same person; Christ was himself the sacrifice and the priest: he offered himself, of his own accord, as a victim for sin” (A Summary of Biblical Antiquities: Compiled for the use of Sunday school Teachers, Vol. 2, p. 185, 1830).
Thomas Stephen: “He Himself being both the Priest and the Victim; that by his own merits alone, he might assuage the wrath of god the father, and make an atonement for the whole world” (A Gospel History of our Lord and Saviour Jesus Christ: or, a Life of the Man of Sorrows, p. 712, 1853).
Ingraham J. H (1809-1860): “He showed us that he Himself was the high priest; His own precious body was the victim, which he Himself offered up to appease the wrath of Jehovah against the transgressions” (The Prince of the House of David, p. 444, 1855).
Ellen White (1827-1915): “Our little world is the lesson book of the universe. God’s wonderful purpose of grace, the mystery of redeeming love, is the theme into which “angels desire to look,” and it will be their study throughout endless ages. Both the redeemed and the unfallen beings will find in the cross of Christ their science and their song…The earth itself, the very field that Satan claims as his, is to be not only ransomed but exalted. Our little world, under the curse of sin the one dark blot in His glorious creation, will be honored above all other worlds in the universe of God” (DA, pp. 19, 20, 26, 1898).
Edward Griffin (1770—1837): “And when the creatures shall see the universe thus supremely blest, will they not look back to Eden and adore the wisdom that did not restrain the first transgression? As the amazing story wanders to other planets and systems, this earth will become the center of the Creation. All worlds will gather around this sphere and send their exploring eyes to Calvary, to drink in the lessons of love, wisdom, and power which emanate from that school of the universe” (God Exalted and Creatures Humbled by the gospel, p. 31, May 30, 1830).
Ellen White (1827-1915): “While the Jews desired the advent of the Messiah, they had no true conception of His mission. They did not seek redemption from sin, but deliverance from the Romans. They looked for the Messiah to come as a conqueror, to break the oppressor’s power, and exalt Israel to universal dominion. Thus the way was prepared for them to reject the Saviour” (DA, pp. 29, 30).
Edward Griffin (1770—1837): “The Jews expected their messiah to appear as a mighty conqueror, to break their Roman yoke and raise them to the dominion of the world” (God Exalted and Creatures Humbled by the gospel, p. 7, 1830).
Edward Griffin (1770—1837): “Is it not a more godlike office to rule the spirits of men… to deliver you from the bondage of sin and Satan, than from the power of the Romans?” (Sermons By The Late Rev. Edward Griffin, Vol. 2, p. 145, 1838).
Ellen White (1827-1915): The Romans claimed the right of appointing and removing of the high priest, and office was often secured by fraud, bribery and even murder…Thus the priesthood became more and more corrupt… They had studied the prophecies, but without spiritual insight” (DA, p. 30).
Ellen White: “Caiaphas was a proud and cruel man, overbearing and intolerant. Among his family connections were Sadducees, proud, bold, reckless, full of ambition and cruelty” (DA, p. 539).
John Gill (1697-1771): “…but towards the close of the second temple, it came into the hands of the king, to appoint who would to be the high priest; and it became venal, it was purchased with money; now the man [Caiaphas] being in such an high office; and a man of no conscience, and bad principles being a Sadducee … having no restraint upon him, in a bold and haughty and blustering manner said unto them…” (John Gill’s Exposition on the Whole Bible, John 11:49, 1748).
Henry Kollock (1778-1819): “As to the Jews, both magistracy and ministry were in the lowest state of depravity; the most sacred offices publicly exposed to sale… The prophecies had been darkened by corrupt glosses” (Sermons On various Subjects in Four Volumes, p. 66, 1822).
Rufus, W. Clark (1813-1886): “The Sanhedrim was permitted to retain but little more than the show of authority. The office of the high-priest was at the disposition of the Roman governor…” (The true Prince of the Tribe of Judah, p. 9, 1859 ).
Ellen White (1827-1915): “When the fullness of the time was come, God sent forth His Son.” Providence had directed the movements of nations, and the tide of human impulse and influence, until the world was ripe for the coming of the Deliverer” (DA, p. 32, 1898).
William Dool Killen (1806-1902): “Various predictions pointed out this age as the period of the Messiah’s Advent, and Gentiles, as well as Jews, seem by some means to have caught up the expectations that an extraordinary personage was now about to appear on the theatre of human existence. Providence had obviously prepared the way for the labours of a religious reformer” (The Ancient Church: Its History, Doctrine, Worship, And Constitution, p. 12, 1859).
Thayer, Erastus William (1812-1902): “This state of things came about in the all – wise arrangement of heaven, preparatory to the great event of time, the birth of the child, who should be called “The wonderful”” (Sketches from the Life of Jesus, Historical and Doctrinal, pp. 21, 22, 1891).
Ellen White (1827-1915): “The nations were united under one government. One language was widely spoken, and was everywhere recognized as the language of literature” (DA, p. 32).
John Henry Kurtz (1809-1890): “Besides, the whole world was swayed by one sceptre; one language was universally understood” (Manual of sacred history, p. 272, 1856 ).
Thayer, Erastus William (1812-1902): “Under the stern rule, however, the nations were in perfect peace… while the dominion of Rome so oppressed the nations; it yet unified the world…when we further consider that there was as it were, one universal language, spreading by its copiousness and fullness all others,- the language of literature…” (Sketches from the Life of Jesus, Historical and Doctrinal, p. 21, 1891).
Albert Barnes (1798-1870): “The world was at peace. A large part of the known nations of the earth was united under the Roman emperor. Contact between different nations was easy and safe. Similar laws prevailed. The use of the Greek language was general throughout the world. All these circumstances combined to render this a favorable time to introduce the gospel, and to spread it through the earth; and the providence of God was remarkable in preparing the nations in this manner for the easy and rapid spread of the Christian religion” (Barnes’ Notes on the Whole Bible, Matthew 2, 1834).
William Dool Killen (1806-1902): “Even the consolidation of so many nations under one government tended to ‘the furtherance of the gospel,”” (The Ancient Church, p. 12, 1859).
William Dool Killen (1806-1902): “But in the time of Augustus, Greek was spoken still more extensively… and it had now, not only the most general, but also the most fashionable medium of instruction… the wealthier Romans were wont to send their sons to its celebrated seats of learning, to improve their acquaintance with philosophy and literature” (The Ancient Church, p. 6, 1859).
Ellen White (1827-1915): “Then Jesus came to restore in man the image of his Maker” (DA, pp. 37, 38).
Ellen white: “To restore in man the image of his maker, and bring him back to the perfection in which he was created” (Education , pp. 15, 16).
Ellen White: “Will He not restore in us the Divine image?” (Bible Training School, April 1, 1905).
C. F. W. Walther (1811-1887): “He wanted to take all misery from man and bring him back to the glory in which God had created in him….Christ came to restore the image of God in man” (Restoration of the Divine Image Through Christ, 1846).
C. F. W. Walther (1811-1887): “For God’s Son appeared in the world for no other reason but to restore God’s work which was destroyed, to bring back what we have lost, in a word, to restore in us the divine image of which we were robbed” (Ibid.).
Ellen White (1827-1915): “From all lands the Jews of the dispersion gathered to Jerusalem to the annual feasts. As these returned to the places of their sojourn, they could spread throughout the world the tidings of the Messiah’s coming…The Jews were scattered everywhere, and their expectation of the Messiah’s coming was to some extant shared by the gentiles” (DA, pp. 32, 33).
Henry Kollock (1778-1819): “The Jews, directed by the prophecies, of the Old Testament, were anxiously looking for Messiah” (Sermons on Various Subjects in Four Volumes, p.67, 1822).
Thayer, Erastus William (1812-1902): “The Jews scattered abroad everywhere bore their continual testimony to one only living and true God…we easily see that the whole world had almost become one family: and that the vibrations of each event made themselves felt to the ends of the earth” (Sketches from the Life of Jesus, Historical and Doctrinal, p. 21, 1891).
John Williamson, Nevin (1803-1886): “The Jews being scattered at that time into many foreign countries, caused it to take root in other regions; so there came to be a general idea through the east, that a great prince was about to rise out of Judea” (A Summary of Biblical Antiquities: Compiled for the use of the Sunday school Teachers, Vol. 2, p. 27, 1830).
Ellen White (1827-1915): “At this time the systems of heathenism were losing their hold upon the people… Men were weary of pageant and fable…” (DA, p. 32).
Thayer, Erastus William (1812-1902): “Christ came as soon as idolatry had lost its hold upon any considerable position of mankind” (Sketches from the Life of Jesus, Historical and Doctrinal, p. 14, 1891).
John Henry Kurtz (1809-1890): “The blossoms of the pagan worship… were found to be sterile, and had fallen to the ground… although heathenism had attained to the highest eminence… it could not resist the convictions of its own emptiness, and of its inability to satisfy man’s moral nature” (Manual of sacred history, p. 272, 1856 ).
Ellen White (1827-1915): “They were thirsting for a knowledge of the living God, for some assurance of a life beyond the grave… To the masses of the people, death was a dread mystery; beyond was uncertainty and gloom… With longing eyes they looked for the coming of the Deliverer, when the darkness should be dispelled, and the mystery of the future should be made plain… Outside of the Jewish nation there were men who foretold the appearance of a divine instructor. These men were seeking for truth, and to them the Spirit of Inspiration was imparted” (DA, pp. 32, 33).
Henry Kollock (1778-1819): “… the universal expectation that pervaded at the time Christ appeared, of some great deliverer who was to rise, rendered a most proper period for his advent” (Sermons on various Subjects in Four Volumes, p. 67, 1822).
Thayer, Erastus William (1812-1902): “…and the great heart of humanity was yearning after the true and living God…The weary world was recalling the ancient traditions of the race, and looking with eager eyes for some disclosure from above, which should afford a firm basis for belief and a sure ground of hope for the impenetrable, frowning future after the present life” (Sketches from the Life of Jesus, Historical and Doctrinal, p. 16, 23, 1891).
Ellen White (1827-1915): “Their words of prophecy had kindled hope in the hearts of thousands of the Gentile world… Among those whom the Jews styled heathen were men who had better understanding of the Scripture prophecies concerning the Messiah than had the teachers in Israel. There were some who hoped for His coming as a deliverer from sin. Philosophers endeavored to study into the mystery of the Hebrew economy. (DA, p. 33).
Thayer, Erastus William (1812-1902): “Philosophy even turned her ear to catch the Jewish teachings … It recalled the traditions, that were still preserved in the midst of heathenism, of a coming one, who was to overcome the serpent, restore our lost inheritance, and introduce the golden age” (Sketches from the Life of Jesus, Historical and Doctrinal, pp. 18, 19, 1891).
Ellen White (1827-1915): “When the fullness of time was come…With longing eyes they looked for the coming of the Deliverer” (DA, pp. 32, 33).
John Williamson, Nevin (1803-1886): “It came to pass, accordingly, that in that very age in which our Saviour appeared on earth, the people were expecting the promised Deliverer as just at hand” (A Summary of Biblical Antiquities: Compiled for the use of the Sunday school Teachers, Vol. 2, p. 27, 1830).
John Henry Kurtz (1809-1890): “The Jews derived consolation from the promises given to the fathers, the fulfilment of which they confidently expected, and pagans entertained a presentiment of an approaching salvation, which assumed a distinct form of a hope that a great and mighty monarch, proceeding from Jueda, would bring back the golden age. These expectations were derived in part from the ancient hopes of human race, but were also, pre-eminently, the result of Jewish doctrines and hopes, for many pagans were inclined to adopt Judaism… which promised to gratify the longing desire of their hearts” (Manuel of Sacred History, pp. 273, 274, 1856 ).