1. Multitudes eager to see Jesus (DA, Ch. 63)
Ellen White (1827-1915): “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… As they proceeded, the multitude was continually increased by those who had heard of the coming of Jesus and hastened to join the procession… 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” (DA, pp. 569, 570, 571).
Daniel March (1816-1909): “Great multitude from Bethany, who were eager to witness his reception in the city… he was joined by a still greater multitude, who had heard of his coming, and had gone forth the camps on the hill-sides and from the streets of Jerusalem to meet him. When the two great processions met, the one which came from the direction of the city turned and went before, and the other which started out from Bethany followed. With Jesus in the midst, and both united, rent the air with shouts that were heard in all the streets and on all the hill-sides round about Jerusalem” (Walks and Homes of Jesus, pp. 295, 296, 1866).
2. Jesus on a colt (DA, Ch. 63)
Ellen White (1827-1915): “Heretofore Jesus had always travelled on foot, and the disciples had at first wondered that He should now choose to ride” (DA, p.570).
John Ross Mac Duff (1818-1895): “On no other occasion in all His public ministry, do we find him courting publicity; nor, indeed, as far as we know, did he ever before even employ the help of an animal in his long and tedious journeys under a Palestine sun” (Memories of Olivet, p. 149, 1868).
3. Pharisees were jealous (DA, Ch. 63)
Ellen White (1827-1915): “Many Pharisees witnessed the scene, and burning with envy and malice, sought to turn the current of the popular feeling” (DA, p. 572).
John Ross Mac Duff (1818-1895): “The jealous Pharisees, the alone exceptions to universal joy, ask of Christ to rebuke these mistimed acclamations” (Memories of Olivet, p. 173, 1868).
4. The recipients of Jesus’ healing mercy were foremost in jubilation (DA, Ch. 63)
Ellen White (1827-1915): “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” (DA, p. 572).
John Ross Mac Duff (1818-1895): “The restored blind, with eyes unsealed, are there to lead the way. The restored dumb, with tongues unloosed are there, to shout the cry of welcome. The restored cripple is there, to strip the palm – tree for his mute tribute of gratitude. The healed leper is there, to spread his now untainted garment on the road. The clothed demoniac is there, to proclaim, “The Lord hath done great things for me, whereof I am glad.” The widow and the orphan are there to tell, “He hath taken off our sackcloth, and girded us with gladness.” …Ay, the restored dead are there…” (Memories of Olivet, pp. 174, 175, 1868).
5. Jesus the antitype of the lamb (DA, Ch. 63)
Ellen White (1827-1915): “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 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” (DA, p. 571).
John Ross Mac Duff (1818-1895): “It was remarkable, (the coincidence could not be by Him undersigned,) that this jubilant day was the 10th day of Nisan – a day pre- eminently sacred to the whole Jewish people, and especially to the congregated worshipper – as that upon which the Paschal Lamb was set apart. He, the great Antitype, in the presence of the assembled nation, and by a voluntary act, set Himself apart, on the same day, for His own oblation” (Memories of Olivet, p. 177, 1868).
6. The sheep – gate (DA, Ch. 63)
Ellen White (1827-1915): “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” (DA, p. 576).
John Ross Mac Duff (1818-1895): “As He stands on the ridge, the sheep – gate is before Him, leading into the Temple, through which, for hundreds of years, animals had been conducted for sacrifice. It was soon to open for the great Antitype taken ‘by wicked hands” (Memories of Olivet, p. 190, 1868).
7. The rulers question the disciples, “who is this?” (DA, Ch. 64)
Ellen White (1827-1915): “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people… 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. 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.” Jeremiah will tell you, The Branch of David, “the Lord our Righteousness. Daniel will tell you, He is the Messiah. Hosea will tell you, He is “the Lord God of hosts; the Lord is His memorial.” John the Baptist will tell you, He is “the Lamb of God, which taketh away the sin of the world.” The great Jehovah has proclaimed from His throne, “This is My beloved Son.” 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” (DA, pp. 578, 579, 1898). Emphasis added.
Louisa Parry: “So extraordinary a procession, as it entered within the walls of Jerusalem, caused the whole city to be moved… The universal question, as they approached the procession was, “who is this?”… Do you think that even Moses would have answered that question? Yes, mamma, he did tell them that he was the seed of the woman which was to bruise the serpent’s head;” … And Jacob, what would he have said? That He was “the Shiloh of the tribe of Judah; … David would have told them again and again that He was “the King of Glory.”… And Isaiah would have called Him Immanuel, the Mighty God, the Everlasting father, the Prince of peace.” Jeremiah would have spoken of him, as, “the Righteous Branch” and “the Lord our Righteousness.” Daniel, as,“the Messiah, the Prince who was to be cut off, but not for Himself.” John the Baptist had but lately declared Him to be “the Lamb of God:” and the God of all the Prophets had said of him, “This is my beloved Son in whom I am well pleased.” Yea even the devils themselves had been forced to say, “I know thee, who thou art, the Holy One of God.” The multitudes too, that now attend Him, are ready with their answer also, replying to the inhabitants of Jerusalem, “This is Jesus, the Prophet of Galilee” (The young Christian’s Sunday evening; or, Conversations on Scripture history, pp. 472, 473, 1837).
Thomas Stephen: “The whole city of Jerusalem was deeply agitated by the events of the day; and much excited by the royal procession which they had beheld; and they anxiously enquired of each other, Who is this extraordinary Person? “The attending Disciples,” says Bishop Hall [1574-1656], “could be at no loss for an answer. Which of the prophets have not out it into their mouths? Who is this? Ask Moses, and he shall tell you; The seed of the woman, who shall bruise the serpent’s head. Ask your father Jacob, and he shall tell you; The Shiloh of the Tribe of Judah. Ask David, and he shall tell you; The King of Glory. Ask Isaiah, and he shall tell you; Immanuel, Wonderful, counsellor, the Mighty God, the Father of the ages to come, The Prince of Peace. Ask Jeremiah, and he shall tell you; The Righteous Branch. Ask Daniel, and he shall tell you; The Messiah. Ask John the Baptist, and he shall tell you; The Lamb of God. If you ask the God of the prophets, He hath told you; This is my beloved Son, in whom I am well pleased. Yeah, if all these be good for you, consult with the very Devils [who] have been forced to confess, I know Thee who Thou art, the holy one of god. On no side hath Christ left Himself without testimony. Ask also Zechariah, and he shall tell you; Thy King. Ask Jeremiah again, and he shall tell you; The Lord our righteousness. Ask Malachi, and he shall tell you; The Messenger of the Covenant; the Sun of Righteousness with Healing in His wings” (A Gospel History of our Lord and saviour Jesus Christ: or, a Life of the Man of Sorrows, pp. 588, 589, 1853, [Cited from The Works of the Right Reverend Father in God, Joseph Hall, Vol. 2, p. 456, 1808]). Emphasis added.
Note: Here is a clear example of how Ellen White can turn un-inspired information into inspired, and fiction into fact. She undoubtedly copied Bishop Hall’s composition (1808) and passed it to her unsuspecting followers as inspired. Moreover, the Gospels do not support her copied information! (See Matthew 21: 1-10; Mark 11: 1-11; Luke 19: 39; John 12: 12-19). Is this not a deliberate lie? No sincere and honest Adventist would deny this.
8. Cursing of the fig tree (DA, Ch. 64, Matt 21: 19; mark 11: 13)
Ellen White (1827-1915): “The cursing of the fig tree was an acted parable” (DA, p. 582).
Albert Barnes (1798-1870): “We are not to suppose that our Lord was ignorant of the true condition of the tree, but He acted according to the appearance of things; being a man as well as divine, He acted, of course, as people do in such circumstances” (Barnes’ Notes on the Whole bible, 1834)
John Ross Mac Duff (1818-1895): “Finally, and last of all, the impenitent nation, under the type and symbol of a blighted fig-tree, pining and withering away. These together, formed three acted parables – three illustrations in deed, of the dirge He had spoken in words” (Memories of olivet, p216, 1868).
9. Pretentious fig leaves (DA, Ch. 64)
Ellen White (1827-1915): “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said… Jesus found “nothing but leaves.” It was a mass of pretentious foliage, nothing more” (DA, p. 581).
John Ross Mac Duff (1818-1895): “”The time of figs was not yet.” As a general rule, it was not yet the fig-season, except perhaps in the earlier and more favoring climate of Jericho and Gennesaret… He finds it to be a mass of pretentious foliage–nothing else; and He utters against it a withering curse” (Memories of Olivet, p. 205, 206, 1868).
Why Jesus wept – 3
10. Obdurate and impenitent condition of people (DA, Ch. 64)
Ellen White (1827-1915): “Christ overlooked the world and all ages from the height of Olivet; and His words are applicable to every soul who slights the pleadings of divine mercy… Christ foresaw that Jerusalem would remain obdurate and impenitent; yet all the guilt, all the consequences of rejected mercy, lay at her own door” (DA, p. 588).
John Ross Mac Duff (1818-1895): “Looking down from the enthroned heights of the Heavenly Olivet; and as He beholds the Metropolis of the human heart despoiled of its glories… wept over it” (Memories of Olivet, p. 188, 1868).
John Ross Mac Duff (1818-1895): “Among the varied causes of these tears of Jesus, doubtless not the least, was the world’s present unbelief of these grand truths he had been unfolding; the groaning of his spirit, was His bitter, piteous lament over the impenitence and obduracy of a race of dying sinners” (Memories of Olivet, p. 125, 1868).
11. Why Jesus wept – 4 (DA, Ch. 64)
He foresaw the final destruction of the impenitent
Ellen White (1827-1915): “In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God… They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson” (DA, p. 580).
John Ross Mac Duff (1818-1895): “Temporal retribution on one kingdom and people, could hardly fail to suggest a more saddening train of reflection still. The Jew and his city here also – as already observed, and as we find in other sayings and parables of Christ – the type and representations of the world and of mankind” (Memories of Olivet, p. 195, 1868).
Ellen White: “The Jewish nation was a symbol of the people of all ages who scorn the pleadings of Infinite Love. The tears of Christ when He wept over Jerusalem were for the sins of all time” (DA, p. 587).
12. The soldiers did not see Jesus as a threat
(DA, Ch. 64, Mark 11:11-14, 20, 21; Matt 21:17-19)
Ellen White (1827-1915): “There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion…But the calm voice of Jesus hushed for a moment the clamorous throng as He again declared that He had not come to establish a temporal rule; He should soon ascend to His Father…The Roman officers were silenced and subdued” (DA, p. 581).
Ingraham J. H (1809-1860): “… the priests cried aloud that the people were in insurrection… One of the priests, desirous of Jesus slain, quickly answered, “that the people had proclaimed Jesus, the Nazarene, king, and that he was already placing himself at the head of the people” (The Prince of the House of David, p. 244, 1855).
Ingraham J. H (1809-1860): ““There is no insurrection, O Roman! I am Jesus. I seek no kingdom but such as my Father hath given me. Neither thy power, not thy master’s, is in peril. My kingdom is not of this world”… “I have no wish to arrest Thee. Thy word, O Prophet is sufficient for me”” (The Prince of the House of David, p. 244, 1855).
13. Jesus withdrew Himself from the Temple (DA, Ch. 64)
Ellen White (1827-1915): “Then He withdrew with His disciples, and returned to Bethany. When the people sought for Him to place Him on the throne, He was not to be found” (DA, p. 581).
Ingraham J. H (1809-1860): “When Jesus thus said, He withdrew Himself from Pilate’s presence; and those who would have sought Him to make Him a king could nowhere discover Him” (The Prince of the House of David, p. 245, 1855).
Note: The Desire of Ages Ch. 64 is based on Matthew 21:17-19 and Mark 11:11-14, 20, 21. According to these Scripture references there had been no attempt by the people to set Jesus as king. Moreover, He was there in the Temple till evening and the people had all the chance to lay hold on him if they wished to.
14. The Jews distinct from other nations (DA, Ch. 64)
Ellen White (1827-1915): “The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people… They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft… All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness” (DA, pp. 582, 583).
John Ross Mac Duff (1818-1895): “The Jewish nation stood forth amid its compeers – the empires of the earth – a proud claimant to goodness and righteousness. The other Gentile kingdoms were in darkness and error. These latter had no fruit on their branches; but then, there was this distinction – they made no boastful pretension of having any. They were empty, poverty-stricken, as the Jew himself; no, a deeper blindness sealed their eyes. But, unlike the Jew, they made no vaunting boast of spiritual superiority” (memories of Olivet, p. 208, 1868).
15. Cursing of the fig tree astonished the disciples (DA, Ch. 64)
Ellen White (1827-1915): “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, “The Son of man is not come to destroy men’s lives, but to save them.” Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone” (DA, p. 582).
John Ross Mac Duff (1818-1895): “The incident has the one remarkable peculiarity, that it stands alone in the ministry of Christ as a miracle of punishingment. At other times, as we follow the footsteps of our blessed Lord, and are the spectators of His mighty works, He scatters mercy on His path. By miracle and parable, by word and deed, He countersigns and endorses His own declaration, “The Son of man came not to destroy, but to save.” Here, however, though it be but on an inanimate object in outer nature, we are arrested with a strange, solitary exception” (memories of Olivet, p. 205, 1868).
16. The Jews demand the Roman soldiers to arrest Jesus
(DA, Ch. 64, Mark 11:11-14, 20, 21; Matt 21:17-19)
Ellen White (1827-1915): “There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem. But the calm voice of Jesus hushed for a moment the clamorous throng as He again declared that He had not come to establish a temporal rule… The Roman officers were silenced and subdued. Their hearts, though strangers to divine influence, were moved as they had never been moved before. In the calm, solemn face of Jesus they read love, benevolence, and quiet dignity. They were stirred by a sympathy they could not understand. Instead of arresting Jesus, they were more inclined to pay Him homage. Turning upon the priests and rulers, they charged them with creating the disturbance” (DA, p. 581).
Ingraham J. H (1809-1860): “We call upon you O Prefect, to arrest this man!…We charge this Galilean, O Roman, with having made sedition. He has taken possession of the temple, and unless you see to it, he will have the citadel out of your hands. I see nothing to fear from this man, O ye Jews,” answered Emilius. He is unarmed, and without troops, Stand back, keep ye to your Temple. It is from your outcry comes all the confusion! Back to your altars! If commotions arise in the city, Pilate will make you accountable. All the rest of the people are peaceable, save only yourselves”” (The prince of the House of David, p. 198, 1855).
17. The people near Him drew back
(DA, Ch. 65, Matt 21:12-16; Mark 11:15-19, 27-33; 12:1-12; Luke 19:45-48; 20:1-19)
Ellen White (1827-1915): “Those standing nearest Him drew as far away as the crowd would permit. Except for a few of His disciples, the Saviour stood alone” (DA, p. 591).
Ingraham J. H (1809-1860): “Those who had crowded about Him, drew back farther and farther, slowly but irresistibly widening the space between them and Him, …till He stood alone, save nearest Him was John, His disciple” (The Prince of the House of David, p. 186, 1855).
18. The Priests engaged in business in the temple (DA, Ch. 65)
Ellen White (1827-1915): “The dignitaries of the temple were themselves engaged in buying and selling and the exchange of money” (DA, p. 589).
Ingraham J. H (1809-1860): “…upon the very lintel of the Court of the priests, a priest himself engaged at a table as a money – exchanger, and near him a Levite, keeping a stall for selling doves and sparrows to the worshippers” (The Prince of the House of David, p. 185, 1855).
19. The contrast between Jesus and the High priest
(DA, Ch. 65, Matt 21:12-16, 23-46; Mark 11:15-19, 27-33; 12:1-12, Luke 19: 25-48; 20; 1-19)
Ellen White (1827-1915): “The contrast between Jesus and the high priest as they talked together was marked. The proud dignitary of the temple was clothed in rich and costly garments. Upon his head was a glittering tiara. His bearing was majestic, his hair and his long flowing beard were silvered by age. His appearance awed the beholders. Before this august personage stood the Majesty of heaven, without adornment or display. His garments were travel stained; His face was pale, and expressed a patient sadness; yet written there were dignity and benevolence that contrasted strangely with the proud, self-confident, and angry air of the high priest” DA, p.594).
Ingraham J. H (1809-1860): “…the contrast presented between the two men, the High Priest and Jesus…as they talked with each other; the one clothed in magnificient garments, with a glittering tiara upon his brows, his port lofty and proud, his hair and beard white as snow, and his whole appearance majestic and splendid with outward richness! The other, youthful, clad in coarse garments, with gay Galilean mantle folded about his whole garb mean and covered with dust of his journey on foot from Bethany; while serene sadness of his face, which seemed beautifully and touchingly chastened by prayer and suffering, contrasted strongly with the stern, harsh face of Caiaphas, flushed with anger and envious hostility” (The Prince of the House of David, pp. 191, 192, 1855).
20. The rejected cornerstone (DA, Ch. 65)
Ellen White (1827-1915): “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple… When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place… Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces… But at last attention was called to the stone so long rejected… The builders examined this stone. It had borne every test but one… they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit” (DA, pp. 597, 598).
Joseph Sutcliff (1762-1856): “The stone which the builders refused. The author of historia scholastica, records a tradition among the Jews, that at the building of the second temple they dug up a stone which the builders several times rejected and laid aside. At length however they placed it as the head-stone of the corner” (Sutcliffe’s Commentary on the Old and New Testaments, 1835).
J. R. Miller (1840-1912): “Psalm 118:22-23 – The stone the builders rejected has become the capstone; the LORD has done this, and it is marvelous in our eyes.”
There is a strange Jewish legend of a stone that was originally meant for an important place in the building, but was misunderstood and rejected. It is said that when Solomon’s temple was building, all the stones were brought from the quarry, cut and shaped ready for the place they were to fill. Among the stones, was a very curious one which seemed of no desirable shape. There appeared to be no place where it belonged. They tried it in one wall – but it would not fit there. They tried it in another wall – but it was not suitable for that. The builders were vexed and angry, and threw the stone aside among the rubbish. The temple was years in building, and this castaway block became covered with moss, and the grass grew around it. People passing by laughed at the stone of such peculiar shape that it would fit nowhere in the temple. Every other stone that came from the quarry found its place and fitted into it perfectly – but this one seemed useless – there must have been a blunder in the architect’s drawings. Years passed and the temple arose into beauty – but still the poor stone lay unused, unwanted, despised. The great day came when the temple was to be finished, and throngs were present to witness the crowning event. There was excitement – something was lacking. “Where is the capstone?” the builders said. Nowhere could it be found. The ceremony waited while the workmen sought for the missing block. At last someone said, “Perhaps the stone the builders threw aside among the rubbish, is the one for this place of highest honor. They brought it and hoisted it to the top of the temple, and lo! it fit perfectly. It had been cut and hewn for this very place. Loud shouts rent the air as the stone which the builders had refused as unfit, became the capstone, filled the place of highest honor. The stone had been misunderstood. The master-architect knew the place for which it was hewn and shaped. But the builders did not understand it and thought the architect had blundered. At length, however, the architect was vindicated, and the stone, long despised, found its place of honor” (Devotional Hours with the Bible, Volume 3: Chapter 27 – The Rejected Stone, 1908).
21. Do not call anyone on earth your father (DA, Ch. 67, Matt 23: 9)
Ellen White (1827-1915): “He also reproved the vanity shown in coveting the title of rabbi, or master… Jesus impressed upon the people that they were to give no man a title of honour indicating his control of their conscience or their faith… If Christ were on earth today, surrounded by those who bear the title of ‘Reverend’ or ‘Right Reverend’, would he not repeat his saying, neither be ye called masters… The Scriptures declares of God, “Holy and reverend is His name” (Ps. 119:9).To what human being such a title befitting?”” (DA, p. 613).
B.W. Johnson (1833 – 1894): “Call no man father – Another honorary title. The Scribes delighted to be called Abba, father. So the priests of the Roman Catholic Church. So do all who welcome such honorary titles as Rev., Right Rev., Lord Bishop., etc, these are all forbidden. No apostle was ever so called ‘Master’, also an honorary title. All such are to be avoided in the church” (People’s New Testament, 1891).
Ellen White: “By these words Christ meant that no man is to place his spiritual interest under another as child is guided and directed by his earthly father. This has encouraged a spirit to desire ecclesiastical superiority which always resulted in the injury of the men who have been trusted and addressed as “Father.” It confuses the sense of the sacredness of the prerogatives of God” (Manuscript 71, 1897; 5BC, p. 1098).
Observe how Ellen White violates Christ’s instruction (Matthew 23:9) and her own testimony in this regard in the following citations:
Ellen White: “He was indeed rightly called “Father Miller,” for he had a watchful care over those who came under his ministration, was affectionate in his manner, of genial disposition and tender heart” (1T, p. 22, 1868, Taken from her experience in 1842).
Ellen White: “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted” (RH, November 25, 1884).
22. The Greeks who wished to see Jesus (DA, Ch. 68)
Ellen White (1827-1915): “In these strangers He saw the pledge of a great harvest, when the partition wall between Jew and gentile should be broken down, and all nations, tongues, and peoples should hear the message of salvation” (DA, p. 622).
John Gill (1697-1771): “… was a pledge and presage of the future conversion of the Gentiles, when the Jews would be rejected” (John Gill’s Exposition on the Whole Bible, 1748).
William Hanna (1808-1882): “In their coming to him he sees the first – fruits of that rich harvest… The time, he knows, is near – he takes the message from these Greeks as a token of its approach – when the mystery shall be revealed, and the middle wall of partition between Jew and Gentile shall be broken down, wide over all the earth the glad tidings of salvation in his name go forth, and men of all peoples, and tongues, and kindreds be gathered into that one fold” (The Life of Christ, p. 522, 1863).
23. The Greeks would soon see Jesus in a different position (DA, Ch. 68)
Ellen White (1827-1915): “He knew that the Greeks would soon see Him in a position they did not then dream of” (DA, p. 622).
Daniel Whedon (1808-1885): “As these Greeks had seen his triumph, but were soon to see his humiliation, Jesus seizes the moment to show that his very sufferings are a glorification. He dies that he may produce new life” (Whedon’s Commentary on the Bible, 1874).
24. Jesus had full consciousness of His divinity (DA, Ch. 71)
Ellen White (1827-1915): “He knew that the Father had given all things into His hands, and that He came from God, and went to God. He had a full consciousness of His divinity (DA, p. 645).
Ellen White: “… although, He had washed their feet, this did not in the least detract Him from His dignity” (DA, p. 649).
Alfred Edersheim (1825-1889): He knew that the Father had given all things into His hands, and that He came from God, and goeth to God… It was the greatest act of humiliation and service, and yet He never lost in it for one moment ought of the majesty or consciousness of His divinity (Life and Times of Jesus the Messiah, Vol. II, p.498, 1883).
25. He gave them an example (DA, Ch. 71)
Ellen White (1827-1915): “Their selfish spirit filled Him with sorrow, but He entered into no controversy with them regarding their difficulty. Instead He gave them an example they would never forget. His love for them was not easily disturbed or quenched. He knew that the Father had given all things into His hands, and that He came from God, and went to God” (DA, pp. 644, 645).
John Harris (1802-1856 ): “He could at once have rebuked their ambition… but in accordance with his characteristic benevolence, he chose to admonish them by an affecting sign which they could never forget… Jesus knowing that the father had given all things into his hands, and that he was come from God, and went to God” (The great Teacher, p. 354, 1835).