EGW → Biblical Foundation
Select an Ellen White book from the sidebar to see each passage mapped to the Bible verses it amplifies, cites, or echoes.
Scripture Index
Ellen White & Bible Cross-Reference
John 1:1
"In the beginning was the Word, and the Word was with God, and the Word was God."
"All things were created by the Son of God. “In the beginning was the Word, and the Word was with God.... All things were made by Him; and without Him was not anything made that was made.” John 1:1-3 . And since the Sabbath is a memorial of the work of creation, it is a token of the love and power of Christ. DA 281.3"
EGW directly quotes John 1:1.
"with God.” John 1:1, 2 . Christ, the Word, the only begotten of God, was one with the eternal Father—one in nature, in character, in purpose—the only being that could enter into all the counsels and purposes of God. “His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” Isaiah 9:6 . His “goings forth have been from of old, from everlasting.” Micah 5:2 . And the Son of God declares concerning Himself: “The Lord possessed Me in the beginning of His way, before His works of old. I was set up from everlasting.... When He appointed the foundations of the earth: then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him.” Proverbs 8:22-30 . PP 34.1"
EGW directly quotes John 1:1 and connects it to other scriptures to support her theological argument about Christ's divinity.
"Again: Christ is called the Word of God. John 1:1-3 . He is so called because God gave His revelations to man in all ages through Christ. It was His Spirit that inspired the prophets. 1 Peter 1:10, 11 . He was revealed to them as the Angel of Jehovah, the Captain of the Lord's host, Michael the Archangel. PP 761.5"
The EGW passage directly references John 1:1-3 and builds upon the concept of Christ as the Word of God.
"The Scriptures clearly indicate the relation between God and Christ, and they bring to view as clearly the personality and individuality of each. MH 421.2"
John 1:1, while not explicitly detailing the 'personality and individuality' of God and Christ, does establish their distinct existence and relationship, supporting the general theme of the EGW passage.
"The same power that Christ exercised when He walked visibly among men is in His word. It was by His word that Jesus healed disease and cast out demons; by His word He stilled the sea and raised the dead, and the people bore witness that His word was with power. He spoke the word of God, as He had spoken to all the prophets and teachers of the Old Testament. The whole Bible is a manifestation of Christ. MH 122.1"
Both passages connect Christ with the Word. EGW's statement that "The whole Bible is a manifestation of Christ" echoes the idea of John 1:1 that the Word was God.
John 1:1-3
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made."
"Again: Christ is called the Word of God. John 1:1-3 . He is so called because God gave His revelations to man in all ages through Christ. It was His Spirit that inspired the prophets. 1 Peter 1:10, 11 . He was revealed to them as the Angel of Jehovah, the Captain of the Lord's host, Michael the Archangel. PP 761.5"
Ellen White directly references John 1:1-3 in this passage.
"All things were created by the Son of God. “In the beginning was the Word, and the Word was with God.... All things were made by Him; and without Him was not anything made that was made.” John 1:1-3 . And since the Sabbath is a memorial of the work of creation, it is a token of the love and power of Christ. DA 281.3"
Ellen White directly references John 1:1-3 in this passage.
John 1:3
"All things were made by him; and without him was not any thing made that was made."
"All things were created by the Son of God. “In the beginning was the Word, and the Word was with God.... All things were made by Him; and without Him was not anything made that was made.” John 1:1-3 . And since the Sabbath is a memorial of the work of creation, it is a token of the love and power of Christ. DA 281.3"
EGW directly quotes John 1:3.
"***** Only by the aid of that Spirit who in the beginning “was brooding upon the face of the waters;” of that Word by whom “all things were made;” of that “true Light, which lighteth every man that cometh into the world” ( Genesis 1:2 , R.V., margin; John 1:3, 9 ), can the testimony of science be rightly interpreted. Only by their guidance can its deepest truths be discerned. Only under the direction of the Omniscient One shall we, in the study of His works, be enabled to think His thoughts after Him. CT 530.2"
EGW directly quotes John 1:3.
"Jesus said of the Old Testament Scriptures,—and how much more is it true of the New,—“They are they which testify of Me,” the Redeemer, Him in whom our hopes of eternal life are centered. John 5:39 . Yes, the whole Bible tells of Christ. From the first record of creation—for “without Him was not anything made that was made”—to the closing promise, “Behold, I come quickly,” we are reading of His works and listening to His voice. John 1:3 ; Revelation 22:12 . If you would become acquainted with the Saviour, study the Holy Scriptures. SC 88.1"
Ellen White directly references John 1:3 in this passage.
"Jesus said of the Old Testament Scriptures,—and how much more is it true of the New,—“They are they which testify of me,” [ John 5:39 .] the Redeemer, him in whom our hopes of eternal life are centered. Yes, the whole Bible tells of Christ. From the first record of creation,—“for without him was not anything made that was made,” [ John 1:3 ]—to the closing promise, “Behold I come quickly,” we are reading of his works and listening to his voice. If you would become acquainted with the Saviour, study the Holy Scriptures. CE 56.3"
Ellen White directly references John 1:3 in this passage.
“Wherefore the Son of man is Lord also of the Sabbath.” These words are full of instruction and comfort. Because the Sabbath was made for man, it is the Lord's day. It belongs to Christ. For “all things were made by Him; and without Him was not anything made that was made.” John 1:3 . Since He made all things, He made the Sabbath. By Him it was set apart as a memorial of the work of creation. It points to Him as both the Creator and the Sanctifier. It declares that He who created all things in heaven and in earth, and by whom all things hold together, is the head of the church, and that by His power we are reconciled to God. For, speaking of Israel, He said, “I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them,”—make them holy. Ezekiel 20:12 . Then the Sabbath is a sign of Christ's power to make us holy. And it is given to all whom Christ makes holy. As a sign of His sanctifying power, the Sabbath is given to all who thr…
Ellen White directly references John 1:3 in this passage.
"The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God. Ed 126.4"
EGW's statement that the creative energy is in the word of God and that it imparts power and life directly reflects the principle found in John 1:3, which states that all things were made by Him (the Word).
"The apostle exalted Christ before his brethren as the One by whom God had created all things and by whom He had wrought out their redemption. He declared that the hand that sustains the worlds in space, and holds in their orderly arrangements and tireless activity all things throughout the universe of God, is the hand that was nailed to the cross for them. “By Him were all things created,” Paul wrote, “that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him: and He is before all things, and by Him all things consist.” “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblamable and unreprovable in His sight.” AA 471.3"
The EGW passage directly quotes and expands upon the concept presented in John 1:3, as well as other verses like Colossians 1:16-17. It's more than a thematic parallel; it's a direct reference and amplification.
to living serpents. The prince of evil, though possessing all the wisdom and might of an angel fallen, has not power to create or to give life; this is the prerogative of God alone. But all that was in Satan's power to do he did; he produced a counterfeit. To human sight the rods were changed to serpents. Such they were believed to be by Pharaoh and his court. There was nothing in their appearance to distinguish them from the serpent produced by Moses and Aaron. Thus the testimony speaks of it in the language of the Scriptures; while the same Spirit explains that the Scriptures speak of it as the case appeared. See Testimony No. 33, vol. 5, 696-698. 1T 716.1 Page 355, “The Rebellion”—At the time that this testimony was written, early in 1863, Seventh-day Adventists were faced with a serious problem. The nation was at war. Although at heart noncombatants, the sympathies of the church members were, almost without exception, entirely with the government in its opposition to slavery. As th…
The EGW passage states that Satan cannot create life, which aligns with the principle in John 1:3 that all things were made by God.
John 1:4
"In him was life; and the life was the light of men."
"Of Christ it is written: “In Him was life; and the life was the light of men.” John 1:4 . He is the Fountain of life. Obedience to Him is the life-giving power that gladdens the soul. 8T 288.3"
EGW directly quotes John 1:4 and explicitly connects it to Christ as the 'Fountain of life.' This is a clear and direct allusion.
"By one who listened to these words, they were long afterward re-echoed in that sublime passage, “In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not.” “That was the true light, which lighteth every man that cometh into the world.” John 1:4, 5 , R. V., 9 . And long after Jesus had ascended to heaven, Peter also, writing under the illumination of the divine Spirit, recalled the symbol Christ had used: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts.” 2 Peter 1:19 . DA 464.1"
The EGW passage directly quotes John 1:4 and connects it to the words of Jesus.
“That was the true light, which lighteth every man that cometh into the world.” The world has had its great teachers, men of giant intellect and wonderful research, men whose utterances have stimulated thought, and opened to view vast fields of knowledge; and these men have been honored as guides and benefactors of their race. But there is One who stands higher than they. “As many as received Him, to them gave He power to become the sons of God.” “No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him.” John 1:12, 18 . We can trace the line of the world's great teachers as far back as human records extend; but the Light was before them. As the moon and the stars of the solar system shine by the reflected light of the sun, so, as far as their teaching is true, do the world's great thinkers reflect the rays of the Sun of Righteousness. Every gem of thought, every flash of the intellect, is from the Light of the world. In these d…
Ellen White directly references John 1:4 in this passage.
"Jesus came to “destroy the works of the devil.” “In Him was life,” and He says, “I am come that they might have life, and that they might have it more abundantly.” He is “a quickening spirit.” 1 John 3:8 ; John 1:4 ; 10:10 ; 1 Corinthians 15:45 . And He still has the same life-giving power as when on earth He healed the sick, and spoke forgiveness to the sinner. He “forgiveth all thine iniquities,” He “healeth all thy diseases.” Psalm 103:3 . DA 270.2"
Ellen White directly references John 1:4 in this passage.
He who has gained a knowledge of God and His word through personal experience is prepared to engage in the study of natural science. Of Christ it is written, “In Him was life; and the life was the light of men.” John 1:4 . Before the entrance of sin, Adam and Eve in Eden were surrounded with a clear and beautiful light, the light of God. This light illuminated everything which they approached. There was nothing to obscure their perception of the character or the works of God. But when they yielded to the tempter, the light departed from them. In losing the garments of holiness, they lost the light that had illuminated nature. No longer could they read it aright. They could not discern the character of God in His works. So today man cannot of himself read aright the teaching of nature. Unless guided by divine wisdom, he exalts nature and the laws of nature above nature's God. This is why mere human ideas in regard to science so often contradict the teaching of God's word. But for those …
Ellen White directly references John 1:4 in this passage.
"No other light ever has shone or ever will shine upon fallen man save that which emanates from Christ. Jesus, the Saviour, is the only light that can illuminate the darkness of a world lying in sin. Of Christ it is written, “In Him was life; and the life was the light of men.” John 1:4 . It was by receiving of His life that His disciples could become light bearers. The life of Christ in the soul, His love revealed in the character, would make them the light of the world. MB 39.2"
Ellen White directly references John 1:4 in this passage.
"An Aid in the Study of N ature He who has a knowledge of God and His word through personal experience is prepared to engage in the study of natural science. Of Christ it is written: “In Him was life; and the life was the light of men.” John 1:4 . When Adam and Eve in Eden lost the garments of holiness, they lost the light that had illuminated nature. No longer could they read it aright. But for those who receive the light of the life of Christ, nature is again illuminated. In the light shining from the cross, we can rightly interpret nature's teaching. 8T 324"
Ellen White directly references John 1:4 in this passage.
"The Saviour said, “Except a man be born from above,” unless he shall receive a new heart, new desires, purposes, and motives, leading to a new life, “he cannot see the kingdom of God.” John 3:3 , margin. The idea that it is necessary only to develop the good that exists in man by nature, is a fatal deception. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” “Marvel not that I said unto thee, Ye must be born again.” 1 Corinthians 2:14 ; John 3:7 . Of Christ it is written, “In Him was life; and the life was the light of men”—the only “name under heaven given among men, whereby we must be saved.” John 1:4 ; Acts 4:12 . SC 18.2"
Ellen White directly references John 1:4 in this passage.
"Yet through childhood, youth, and manhood, Jesus walked alone. In His purity and His faithfulness, He trod the wine press alone, and of the people there was none with Him. He carried the awful weight of responsibility for the salvation of men. He knew that unless there was a decided change in the principles and purposes of the human race, all would be lost. This was the burden of His soul, and none could appreciate the weight that rested upon Him. Filled with intense purpose, He carried out the design of His life that He Himself should be the light of men. DA 92.2"
The EGW passage states 'He Himself should be the light of men' which is a direct allusion to John 1:4.
John 1:5
"And the light shineth in darkness; and the darkness comprehended it not."
"The Light was shining in darkness; but “the darkness apprehended it not.” John 1:5 , R. V. DA 470.2"
EGW directly quotes John 1:5 and uses it to support her point about the light shining in darkness.
"Christ “came unto His own, and His own received Him not.” John 1:11 . The light of God shone into the darkness of the world, and “the darkness comprehended it not.” John 1:5 . But not all were found indifferent to the gift of heaven. The merchantman in the parable represents a class who were sincerely desiring truth. In different nations there were earnest and thoughtful men who had sought in literature and science and the religions of the heathen world for that which they could receive as the soul's treasure. Among the Jews there were those who were seeking for that which they had not. Dissatisfied with a formal religion, they longed for that which was spiritual and uplifting. Christ's chosen disciples belonged to the latter class, Cornelius and the Ethiopian eunuch to the former. They had been longing and praying for light from heaven; and when Christ was revealed to them, they received Him with gladness. COL 116.1"
Ellen White directly references John 1:5 in this passage.
"misapprehended the Scriptures they claimed to teach. From one to another passed the inquiry, How hath this youth knowledge, having never learned? The light was shining in darkness; but “the darkness apprehended it not.” John 1:5 , R. V. DA 80.3"
Ellen White directly references John 1:5 in this passage.
"God's greatest gift was bestowed to meet man's greatest need. The Light appeared when the world's darkness was deepest. Through false teaching the minds of men had long been turned away from God. In the prevailing systems of education, human philosophy had taken the place of divine revelation. Instead of the heaven-given standard of truth, men had accepted a standard of their own devising. From the Light of life they had turned aside to walk in the sparks of the fire which they had kindled. Ed 74.1"
Both passages contrast light and darkness, with the light representing God's truth and the darkness representing the world's ignorance and false teachings.
"It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth. COL 415.3"
Both passages discuss light shining in darkness, although EGW expands on the nature of the darkness as a misunderstanding of God.
"The Sun of Righteousness did not burst upon the world in splendor, to dazzle the senses with His glory. It is written of Christ, “His going forth is prepared as the morning.” Hosea 6:3 . Quietly and gently the daylight breaks upon the earth, dispelling the shadow of darkness, and waking the world to life. So did the Sun of Righteousness arise, “with healing in His wings.” Malachi 4:2 . DA 261.3"
While not a direct quote, the idea of light shining in darkness and dispelling it is a clear thematic parallel to John 1:5.
"The mourning cries of the suffering ones brought home to thousands of minds the conviction that a great light had gone out of the world. Without Christ, the earth was blackness and darkness. Many whose voices had swelled the cry of “Crucify Him, crucify Him,” now realized the calamity that had fallen upon them, and would as eagerly have cried, Give us Jesus! had He still been alive. DA 776.3"
Both passages contrast the presence/absence of Christ with light and darkness. EGW's statement that 'Without Christ, the earth was blackness and darkness' aligns with the idea of John 1:5.
"told that the light was unwelcome. When He saw men refuse the message of peace, His heart was pierced to the very depths. DA 255.1"
Both passages deal with the rejection of Jesus, who is presented as light. The EGW passage speaks of men refusing the message of peace, while John 1:5 states that the darkness did not comprehend the light.
"As in the vision she looked upon this scene with intense sorrow, her accompanying angel said, “Look ye,” and as she looked again, there were to be seen little jets of light, like stars shining dimly through the darkness. As she watched them, their light grew brighter, and the number of lights increased, because each light kindled other lights. These lights would sometimes come together as if for the encouragement of one another; and again they would scatter out, each time going farther and lighting more lights. Thus the work went on until the whole world was illuminated with their brightness. LS 295.1"
Both passages use the imagery of light shining in darkness. The EGW passage describes 'little jets of light, like stars shining dimly through the darkness,' which echoes the concept of light penetrating darkness in John 1:5.
"At this time the systems of heathenism were losing their hold upon the people. Men were weary of pageant and fable. They longed for a religion that could satisfy the heart. While the light of truth seemed to have departed from among men, there were souls who were looking for light, and who were filled with perplexity and sorrow. They were thirsting for a knowledge of the living God, for some assurance of a life beyond the grave. DA 32.3"
Both passages speak of light shining in darkness, but the EGW passage focuses on a societal longing for truth while John 1:5 speaks of the light of Christ. The connection is thematic but not a direct allusion.
John 1:6
"There was a man sent from God, whose name was John."
"Wycliffe came from the obscurity of the Dark Ages. There were none who went before him from whose work he could shape his system of reform. Raised up like John the Baptist to accomplish a special mission, he was the herald of a new era. Yet in the system of truth which he presented there was a unity and completeness which Reformers who followed him did not exceed, and which some did not reach, even a hundred years later. So broad and deep was laid the foundation, so firm and true was the framework, that it needed not to be reconstructed by those who came after him. GC 93.1"
Both passages introduce figures (Wycliffe and John the Baptist) who were sent by God for a specific purpose. While the specific missions differ, the underlying concept of divine appointment connects the two passages.
John 1:9
"That was the true Light, which lighteth every man that cometh into the world."
"***** Only by the aid of that Spirit who in the beginning “was brooding upon the face of the waters;” of that Word by whom “all things were made;” of that “true Light, which lighteth every man that cometh into the world” ( Genesis 1:2 , R.V., margin; John 1:3, 9 ), can the testimony of science be rightly interpreted. Only by their guidance can its deepest truths be discerned. Only under the direction of the Omniscient One shall we, in the study of His works, be enabled to think His thoughts after Him. CT 530.2"
EGW directly quotes John 1:9.
"At times those who have no knowledge of God aside from that which they have received under the operations of divine grace have been kind to His servants, protecting them at the risk of their own lives. The Holy Spirit is implanting the grace of Christ in the heart of many a noble seeker after truth, quickening his sympathies contrary to his nature, contrary to his former education. The “Light, which lighteth every man that cometh into the world” ( John 1:9 ), is shining in his soul; and this Light, if heeded, will guide his feet to the kingdom of God. The prophet Micah said: “When I sit in darkness, the Lord shall be a light unto me.... He will bring me forth to the light, and I shall behold His righteousness.” Micah 7:8, 9 . PK 376.3"
EGW directly quotes John 1:9 and applies it to the idea of divine grace operating in people's hearts. This is a clear and direct allusion.
"256.1 A Divine Teacher We need a divine Teacher. In order that the world might not remain in darkness, in eternal spiritual night, God met us in Jesus Christ. Christ is “the true Light, which lighteth every man that cometh into the world.” John 1:9 . “The light of the knowledge of the glory of God” is revealed “in the face of Jesus Christ.” 2 Corinthians 4:6 . The light of Christ, illuminating our understanding, and shining upon the face of nature, enables us still to read the lesson of God's love in His created works. 8T 256"
Ellen White directly references John 1:9 in this passage.
"From God, the fountain of wisdom, proceeds all the knowledge that is of value to man, all that the intellect can grasp or retain. The fruit of the tree representing good and evil is not to be eagerly plucked because it is recommended by one who was once a bright angel in glory. He has said that if men eat thereof, they shall know good and evil; but let it alone. The true knowledge comes not from infidels or wicked men. The word of God is light and truth. The true light shines from Jesus Christ, who “lighteth every man that cometh into the world.” John 1:9 . From the Holy Spirit proceeds divine knowledge. He knows what humanity needs to promote peace, happiness, and restfulness here in this world, and to secure eternal rest in the kingdom of God.— Special Testimonies On Education, 26-31 ; written from Cooranbong, N.S.W., Australia, June 12, 1896. CT 360.4"
Ellen White directly references John 1:9 in this passage.
"Christ is the “Light, which lighteth every man that cometh into the world.” John 1:9 . As through Christ every human being has life, so also through Him every soul receives some ray of divine light. Not only intellectual but spiritual power, a perception of right, a desire for goodness, exists in every heart. But against these principles there is struggling an antagonistic power. The result of the eating of the tree of knowledge of good and evil is manifest in every man's experience. There is in his nature a bent to evil, a force which, unaided, he cannot resist. To withstand this force, to attain that ideal which in his inmost soul he accepts as alone worthy, he can find help in but one power. That power is Christ. Co-operation with that power is man's greatest need. In all educational effort should not this co-operation be the highest aim? Ed 29.1"
Ellen White directly references John 1:9 in this passage.
"Satan can present a counterfeit so closely resembling the truth that it deceives those who are willing to be deceived, who desire to shun the self-denial and sacrifice demanded by the truth; but it is impossible for him to hold under his power one soul who honestly desires, at whatever cost, to know the truth. Christ is the truth and the “Light, which lighteth every man that cometh into the world.” John 1:9 . The Spirit of truth has been sent to guide men into all truth. And upon the authority of the Son of God it is declared: “Seek, and ye shall find.” “If any man will do His will, he shall know of the doctrine.” Matthew 7:7 ; John 7:17 . GC 528.2"
Ellen White directly references John 1:9 in this passage.
"The Jews had been instructed from childhood concerning the work of the Messiah. The inspired utterances of patriarchs and prophets and the symbolic teaching of the sacrificial service had been theirs. But they had disregarded the light; and now they saw in Jesus nothing to be desired. But the centurion, born in heathenism, educated in the idolatry of imperial Rome, trained as a soldier, seemingly cut off from spiritual life by his education and surroundings, and still further shut out by the bigotry of the Jews, and by the contempt of his own countrymen for the people of Israel,—this man perceived the truth to which the children of Abraham were blinded. He did not wait to see whether the Jews themselves would receive the One who claimed to be their Messiah. As the “light, which lighteth every man that cometh into the world” ( John 1:9 ) had shone upon him, he had, though afar off, discerned the glory of the Son of God. DA 317.3"
Ellen White directly references John 1:9 in this passage.
"Holy Spirit has implanted the grace of Christ in the heart of the savage, quickening his sympathies contrary to his nature, contrary to his education. The “Light which lighteth every man that cometh into the world” ( John 1:9 ), is shining in his soul; and this light, if heeded, will guide his feet to the kingdom of God. COL 385.1"
Ellen White directly references John 1:9 in this passage.
"“the true Light,” “lighteth every man that cometh into the world.” John 1:9 . Men fail of salvation through their own willful refusal of the gift of life. GC 261.3"
Ellen White directly references John 1:9 in this passage.
"darkness of eternal night. Jesus spake as never man spake. He poured out to men the whole treasure of heaven in wisdom and knowledge. He is the light that lighteth every man who cometh into the world. Every phase of truth was evident to him. He did not come to utter uncertain sentiments and opinions; but only to speak truth established upon eternal principles. Then why take the unstable words of men as exalted wisdom, when a greater and certain wisdom is at your command? Men take the writings of scientists, falsely so-called, and seek to make their deductions harmonize with the statements of the Bible. But where there is no agreement, there can be no harmony. Christ declares, “No man can serve two masters.” [ Matthew 6:24 .] Their interests are sure to clash. Again and again men have attempted to put the Bible and the writings of men upon a common basis; but the attempt has proved a failure; for we cannot serve God and mammon. CE 78.2"
EGW directly quotes and applies John 1:9 to Jesus, emphasizing His role as the source of true light and wisdom.
"We should ask the Lord to open our understanding, that we may comprehend divine truth. If we humble our hearts before God, empty them of vanity and pride and selfishness, through the grace abundantly bestowed upon us; if we sincerely desire and unwaveringly believe, the bright beams of the Sun of Righteousness will shine into our minds, and illuminate our darkened understanding. Jesus is the light that lighteth every man that cometh into the world. He is the light of the world, and he bids us come unto him, and learn of him. Jesus was the great Teacher. He could have made disclosures on the sciences that would have placed the discoveries of the greatest men in the background as utter littleness; but this was not his mission or his work. He had come to seek and to save that which was lost, and he could not permit himself to be turned from his one object. He allowed nothing to divert him. This work he has given into our hands. Shall we do it? CE 80.2"
EGW directly quotes and expands upon John 1:9, making it an explicit allusion rather than a thematic parallel.
"Heaven, looking down, and seeing the delusions into which men were led, knew that a divine Instructor must come to earth. Men in ignorance and moral darkness must have light, spiritual light; for the world knew not God, and he must be revealed to their understanding. Truth looked down from heaven and saw not the reflection of her image; for dense clouds of moral darkness and gloom enveloped the world, and the Lord Jesus alone was able to roll back the clouds; for he was the light of the world. By his presence he could dissipate the gloomy shadow that Satan had cast between man and God. Darkness covered the earth, and gross darkness the people. Through the accumulated misrepresentations of the enemy, many were so deceived that they worshiped a false god, clothed with the attributes of the satanic character. CE 73.3"
Both passages discuss Jesus as the light of the world dispelling darkness. The EGW passage elaborates on the moral and spiritual darkness and the need for a divine instructor, while John 1:9 identifies Jesus as the true light. The connection is valid and meaningful.
"The world has had its great teachers, men of giant intellect and extensive research, men whose utterances have stimulated thought and opened to view vast fields of knowledge; and these men have been honored as guides and benefactors of their race; but there is One who stands higher than they. We can trace the line of the world's teachers as far back as human records extend; but the Light was before them. As the moon and the stars of our solar system shine by the reflected light of the sun, so, as far as their teaching is true, do the world's great thinkers reflect the rays of the Sun of Righteousness. Every gleam of thought, every flash of the intellect, is from the Light of the world. Ed 13.3"
EGW's description of the world's teachers reflecting the light of the 'Sun of Righteousness' echoes the concept of Jesus as the 'true Light' that illuminates everyone, as described in John 1:9. The connection is thematic and not a direct quote, but the parallel is strong.
"In the illumination of Jerusalem, the people expressed their hope of the Messiah's coming to shed His light upon Israel. But to Jesus the scene had a wider meaning. As the radiant lamps of the temple lighted up all about them, so Christ, the source of spiritual light, illumines the darkness of the world. Yet the symbol was imperfect. That great light which His own hand had set in the heavens was a truer representation of the glory of His mission. DA 463.3"
Both passages connect Jesus to the concept of light illuminating the world, though the EGW passage expands on the symbolism of the temple lamps.
"Light is a blessing, a universal blessing, pouring forth its treasures on a world unthankful, unholy, demoralized. So it is with the light of the Sun of Righteousness. The whole earth, wrapped as it is in the darkness of sin and sorrow and pain, is to be lighted with the knowledge of God's love. From no sect, rank, or class of people is the light shining from heaven's throne to be excluded. PK 719.3"
Both passages discuss light as a universal blessing. John 1:9 refers to Christ as the true light that enlightens everyone, while the EGW passage speaks of the light of God's love shining on the whole earth.
"Christ was the light of the world. He was the fountain of all knowledge. He was able to qualify the unlearned fishermen to carry out the high commission He would give them. The lessons of truth given these lowly men were of mighty significance. They were to move the world. It seemed but a simple thing for Jesus to connect these humble persons with Himself, but it was an event productive of tremendous results. Their words and their works were to revolutionize the world. CT 512.2"
Both passages identify Christ as the light. EGW connects this light to knowledge and the ability to qualify others, while John identifies Christ as the true light that enlightens everyone.
"John's Favorite Theme John's favorite theme was the infinite love of Christ. He believed in God as a child believes in a kind and tender father. He understood the character and work of Jesus; and when he saw his Jewish brethren groping their way without a ray of the Sun of Righteousness to illuminate their path, he longed to present to them Christ, the Light of the world. SL 62"
Both passages connect John with the theme of Christ as the light. EGW describes John's focus on Christ's love and presenting Him as the 'Light of the world,' which aligns with John 1:9's description of Christ as the 'true Light.'
"Infidel Authors Many think that in order to obtain an education it is necessary to study the productions of writers who teach infidelity, because their works contain some bright gems of thought. But who was the originator of these gems of thought? It was God, and God alone. He is the source of all light. Why should we wade through the mass of error contained in the works of pagans and infidels, for the sake of a few intellectual truths, when all truth is at our command? 8T 306"
Both passages discuss the source of true light and wisdom. John 1:9 identifies Jesus as the true light, while EGW states that God is the source of all light and truth, even in the writings of those who may not acknowledge Him.
"The priests and rulers had set themselves up as judges to condemn Christ's work, but He declared Himself their judge, and the judge of all the earth. The world has been committed to Christ, and through Him has come every blessing from God to the fallen race. He was the Redeemer before as after His incarnation. As soon as there was sin, there was a Saviour. He has given light and life to all, and according to the measure of light given, each is to be judged. And He who has given the light, He who has followed the soul with tenderest entreaty, seeking to win it from sin to holiness, is in one its advocate and judge. From the opening of the great controversy in heaven, Satan has maintained his cause through deception; and Christ has been working to unveil his schemes and to break his power. It is He who has encountered the deceiver, and who through all the ages has been seeking to wrest the captives from his grasp, who will pass judgment upon every soul. DA 210.2"
Both passages discuss Christ as the light of the world, though the EGW passage expands on the implications of this light for judgment and salvation. The connection is thematic rather than a direct allusion.
"Heaven, looking down and seeing the delusions into which men were led, knew that a divine Instructor must come to the earth. Through the misrepresentations of the enemy, many were so deceived that they worshiped a false god, clothed with the attributes of the satanic character. Those in ignorance and moral darkness must have light, spiritual light; for the world knew not God, and He must be revealed to their understanding. Truth looked down from heaven and saw not the reflection of her image; for dense clouds of spiritual darkness and gloom enveloped the world. The Lord Jesus alone was able to roll back the clouds; for He is the light of the world. By His presence He could dissipate the gloomy shadow that Satan had cast between man and God.—First published November 17, 1891. CT 28.1"
Both passages discuss the concept of light coming into the world to dispel darkness and reveal God. John 1:9 refers to Jesus as the true light, while EGW describes Jesus as the one who can dissipate the spiritual darkness. The thematic parallel is evident.
"We must not hide the truth in the corners of the earth. It must be made known; it must shine in our large cities. Christ in His labors took His position by the lakeside and in the great thoroughfares of travel where He could meet people from all parts of the world. He was giving the true light; He was sowing the gospel seed; He was rescuing truth from its companionship with error, and presenting it in its original simplicity and clearness, so that men could comprehend it. 7T 35.2"
Both passages refer to 'the true light.' The EGW passage speaks of Christ giving the true light, while John 1:9 identifies Jesus as the true light. The connection is thematic, focusing on the concept of truth and enlightenment.
"The teachers in our schools are today in danger of following in the same track as did the Jews in Christ's day. Whatever may be their position, however they may pride themselves upon their ability to teach, unless they open the chambers of the soul temple to receive the bright rays of the Sun of Righteousness, they are written in the books of heaven as unbelievers. By precept and example they intercept the rays of light that would come to the students. Their danger is in being self-centered and too wise to be instructed. CT 372.1"
Both passages refer to light and its role in spiritual understanding. EGW mentions the 'Sun of Righteousness' and intercepting rays of light, while John 1:9 speaks of the 'true Light' that lighteth every man. The connection is in the metaphorical use of light to represent spiritual enlightenment and truth.
"God has given His word for all to investigate, that they may learn the way to life. None need err if they will submit to the conditions of salvation laid down in the word of God. Probation is granted to all, that all may form characters for eternal life. An opportunity will be given to all to decide for life or death. Men will be judged according to the measure of light given them. None will be accountable for their darkness and their errors if the light has not been brought to them. They have not sinned in not accepting what has not been given them. All will be tested before Jesus leaves His position in the most holy place. The probation of all closes when the pleading for sinners is ended and the garments of vengeance are put on. 2T 691.1"
Both passages discuss the idea of light being given to all. John 1:9 speaks of the true light that lighteth every man, while the EGW passage speaks of God's word and the light given to all to learn the way to life. The connection is thematic, revolving around the concept of divine light and knowledge being available to everyone.
"Today in every land there are those who are honest in heart, and upon these the light of heaven is shining. If they continue faithful in following that which they understand to be duty, they will be given increased light, until, like Naaman of old, they will be constrained to acknowledge that “there is no God in all the earth,” save the living God, the Creator. PK 253.1"
Both passages discuss light being given to people. EGW speaks of the 'light of heaven' shining on those honest in heart, while John 1:9 refers to the 'true Light' that lighteth every man. While not a direct quote, the concept of light representing divine truth and guidance connects the two.
John 1:10
"He was in the world, and the world was made by him, and the world knew him not."
"His brothers often brought forward the philosophy of the Pharisees, which was threadbare and hoary with age, and presumed to think that they could teach Him who understood all truth, and comprehended all mysteries. They freely condemned that which they could not understand. Their reproaches probed Him to the quick, and His soul was wearied and distressed. They avowed faith in God, and thought they were vindicating God, when God was with them in the flesh, and they knew Him not. DA 326.3"
Both passages highlight the theme of Jesus not being recognized or understood, even by those who should have known Him. The EGW passage focuses on his brothers' lack of understanding, while John 1:10 speaks of the world's ignorance.
"But it was still undiscerned. DA 388.3"
Both passages speak to a lack of recognition of Jesus. While the EGW passage is vague, the context within the larger chapter makes it clear she is referring to Jesus not being recognized. This is a clear thematic parallel.
John 1:11
"He came unto his own, and his own received him not."
"Chapter 2—The Chosen People For more than a thousand years the Jewish people had awaited the Saviour's coming. Upon this event they had rested their brightest hopes. In song and prophecy, in temple rite and household prayer, they had enshrined His name. And yet at His coming they knew Him not. The Beloved of heaven was to them “as a root out of a dry ground;” He had “no form nor comeliness;” and they saw in Him no beauty that they should desire Him. “He came unto His own, and His own received Him not.” Isaiah 53:2 ; John 1:11 . DA 27"
EGW directly quotes John 1:11.
"Christ “came unto His own, and His own received Him not.” John 1:11 . The light of God shone into the darkness of the world, and “the darkness comprehended it not.” John 1:5 . But not all were found indifferent to the gift of heaven. The merchantman in the parable represents a class who were sincerely desiring truth. In different nations there were earnest and thoughtful men who had sought in literature and science and the religions of the heathen world for that which they could receive as the soul's treasure. Among the Jews there were those who were seeking for that which they had not. Dissatisfied with a formal religion, they longed for that which was spiritual and uplifting. Christ's chosen disciples belonged to the latter class, Cornelius and the Ethiopian eunuch to the former. They had been longing and praying for light from heaven; and when Christ was revealed to them, they received Him with gladness. COL 116.1"
Ellen White directly references John 1:11 in this passage.
For more than a thousand years the Jewish people had waited the coming of the promised Saviour. Their brightest hopes had rested upon this event. For a thousand years, in song and prophecy, in temple rite and household prayer, His name had been enshrined; and yet when He came, they did not recognize Him as the Messiah for whom they had so long waited. “He came unto His own, and His own received Him not.” John 1:11 . To their world-loving hearts the Beloved of heaven was “as a root out of a dry ground.” In their eyes He had “no form nor comeliness;” they discerned in Him no beauty that they should desire Him. Isaiah 53:2 . PK 710.1 The whole life of Jesus of Nazareth among the Jewish people was a reproof to their selfishness, as revealed in their unwillingness to recognize the just claims of the Owner of the vineyard over which they had been placed as husbandmen. They hated His example of truthfulness and piety; and when the final test came, the test which meant obedience unto eternal l…
Ellen White directly references John 1:11 in this passage.
"have endeavored to show wherein the promise of God, given to Haggai, has been fulfilled; yet in the advent of Jesus of Nazareth, the Desire of all nations, who by His personal presence hallowed the precincts of the temple, many have steadfastly refused to see any special significance. Pride and unbelief have blinded their minds to the true meaning of the prophet's words. PK 597.1"
Both passages deal with the rejection of Jesus/the Messiah by his own people. The EGW passage specifically mentions the rejection of Jesus as the fulfillment of prophecy, while John 1:11 speaks of the general rejection of Jesus by his own. The connection is valid and meaningful.
"There is plenty of work for all to do. You, my dear brother, can with all safety do good service for the Lord in helping those who most need aid. You may feel that your work in this direction is not rightly appreciated; but remember that our Savior's work was also lightly considered by those whom He benefited. He came to save those who were lost, but the very ones whom He sought to rescue refused His help and finally put Him to death. 4T 132.1"
The EGW passage directly references the rejection of Jesus, echoing the sentiment in John 1:11. The phrase 'his own received him not' is a clear parallel.
"With amazement the heavenly messengers beheld the indifference of that people whom God had called to communicate to the world the light of sacred truth. The Jewish nation had been preserved as a witness that Christ was to be born of the seed of Abraham and of David's line; yet they knew not that His coming was now at hand. In the temple the morning and the evening sacrifice daily pointed to the Lamb of God; yet even here was no preparation to receive Him. The priests and teachers of the nation knew not that the greatest event of the ages was about to take place. They rehearsed their meaningless prayers, and performed the rites of worship to be seen by men, but in their strife for riches and worldly honor they were not prepared for the revelation of the Messiah. The same indifference pervaded the land of Israel. Hearts selfish and world-engrossed were untouched by the joy that thrilled all heaven. Only a few were longing to behold the Unseen. To these heaven's embassy was sent. DA 44.1"
EGW's passage directly echoes the sentiment of John 1:11, highlighting the indifference of the Jewish nation to the coming Messiah. The idea of being 'unreceived' is central to both.
It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ's first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the t…
The EGW passage discusses the Jews rejecting Christ and thus not receiving pardon, which directly echoes the sentiment in John 1:11. The theme of rejection and its consequences connects the two passages.
"When the Saviour began His ministry, the popular conception of the Messiah and His work was such as wholly unfitted the people to receive Him. The spirit of true devotion had been lost in tradition and ceremonialism, and the prophecies were interpreted at the dictate of proud, world-loving hearts. The Jews looked for the coming One, not as a Saviour from sin, but as a great prince who should bring all nations under the supremacy of the Lion of the tribe of Judah. In vain had John the Baptist, with the heart-searching power of the ancient prophets, called them to repentance. In vain had he, beside the Jordan, pointed to Jesus as the Lamb of God, that taketh away the sin of the world. God was seeking to direct their minds to Isaiah's prophecy of the suffering Saviour, but they would not hear. MB 1.3"
Both passages discuss the rejection of Jesus by his own people. The EGW passage elaborates on the reasons for this rejection, while John 1:11 succinctly states the fact. The connection is valid and relevant.
John 1:12
"But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:"
"Not by the decisions of courts or councils or legislative assemblies, not by the patronage of worldly great men, is the kingdom of Christ established, but by the implanting of Christ's nature in humanity through the work of the Holy Spirit. “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:12, 13 . Here is the only power that can work the uplifting of mankind. And the human agency for the accomplishment of this work is the teaching and practicing of the word of God. DA 509.4"
The EGW passage directly quotes John 1:12, making it an explicit allusion. The passage uses the verse to support the idea that Christ's kingdom is established through the transformation of individuals by the Holy Spirit.
"Remember that working with Christ as your personal Saviour is your strength and your victory. This is the part that all are to act. To those who do this comes the assurance: “As many as received Him, to them gave He power to become the sons of God.” John 1:12 . Christ declares: “Without Me ye can do nothing.” John 15:5 . And the humble, believing soul responds: “I can do all things through Christ which strengtheneth me.” Philippians 4:13 . 7T 39.2"
EGW directly quotes John 1:12.
"thought and opened to view vast fields of knowledge; and these men have been honored as guides and benefactors of their race. But there is One who stands higher than they. “As many as received Him, to them gave He power to become the sons of God.” “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.” [ John 1:12, 18 .] GW 50.1"
EGW directly quotes John 1:12.
"Christ is the Light of the world. Those who follow Him do not walk in darkness, but have the light of life. John declares of Christ: “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12 . Behold Christ. Beholding Him brings heart and mind and character into conformity to the will of God. 9T 141.3"
EGW directly quotes John 1:12 and builds upon its meaning in the context of Christ as the Light of the world.
"—the kingdom of righteousness. His teaching made plain the ennobling, sanctifying principles that govern this kingdom. He showed that justice and mercy and love are the controlling powers in Jehovah's kingdom. 9T 218.2 A Time of Preparation We are living in the great antitypical day of atonement. We must individually seek God. This is a personal work. Let us draw near to God, allowing nothing to come into our efforts that would misrepresent the truth for this time. Let everyone confess, not his brother's sin, but his own sin. Let him humble his heart before God and become so filled with the Holy Spirit that his life will show that he has been born again. We read: “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12 . 9T 218"
Ellen White directly references John 1:12 in this passage.
When this gospel shall be presented in its fullness to the Jews, many will accept Christ as the Messiah. Among Christian ministers there are only a few who feel called upon to labor for the Jewish people; but to those who have been often passed by, as well as to all others, the message of mercy and hope in Christ is to come. AA 380.2 In the closing proclamation of the gospel, when special work is to be done for classes of people hitherto neglected, God expects His messengers to take particular interest in the Jewish people whom they find in all parts of the earth. As the Old Testament Scriptures are blended with the New in an explanation of Jehovah's eternal purpose, this will be to many of the Jews as the dawn of a new creation, the resurrection of the soul. As they see the Christ of the gospel dispensation portrayed in the pages of the Old Testament Scriptures, and perceive how clearly the New Testament explains the Old, their slumbering faculties will be aroused, and they will recog…
Ellen White directly references John 1:12 in this passage.
"“As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12 . This power is not in the human agent. It is the power of God. When a soul receives Christ, he receives power to live the life of Christ. COL 314.5"
Ellen White directly references John 1:12 in this passage.
"In the closing proclamation of the gospel, when special work is to be done for classes of people hitherto neglected, God expects His messengers to take particular interest in the Jewish people whom they find in all parts of the earth. As the Old Testament Scriptures are blended with the New in an explanation of Jehovah's eternal purpose, this will be to many of the Jews as the dawn of a new creation, the resurrection of the soul. As they see the Christ of the gospel dispensation portrayed in the pages of the Old Testament Scriptures, and perceive how clearly the New Testament explains the Old, their slumbering faculties will be aroused, and they will recognize Christ as the Saviour of the world. Many will by faith receive Him as their Redeemer. To them will be fulfilled the words, “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” [ John 1:12 .] GW 398.2"
Ellen White directly references John 1:12 in this passage.
Teach the great practical truths that must be stamped upon the soul. Teach the saving power of Jesus, “in whom we have redemption through His blood, even the forgiveness of sins.” Colossians 1:14 . It was at the cross that mercy and truth met together, that righteousness and truth kissed each other. Let every student and every worker study this again and again, that they, setting forth the Lord crucified among us, may make it a fresh subject to the people. Show that the life of Christ reveals an infinitely perfect character. Teach that “as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12 . Tell it over and over again. We may become the sons of God, members of the royal family, children of the heavenly King. Let it be known that all who accept Jesus Christ and hold the beginning of their confidence firm to the end will be heirs of God and joint heirs with Christ “to an inheritance incorruptible, and undefiled, and t…
Ellen White directly references John 1:12 in this passage.
"***** Remember that in working with Christ as your personal Saviour lies your strength and your victory. This is the part all are to act. Christ is the way, the truth, and the life. He declares: “Without Me ye can do nothing.” John 15:5 . And the repentant, believing soul responds: “I can do all things through Christ which strengtheneth me.” Philippians 4:13 . To those who do this comes the assurance: “As many as received Him, to them gave He power to become the sons of God.” John 1:12 . 9T 152.2"
Ellen White directly references John 1:12 in this passage.
"Christ took with Him to the heavenly courts His glorified humanity. To those who receive Him He gives power to become the sons of God, that at last God may receive them as His, to dwell with Him throughout eternity. If during this life they are loyal to God, they will at last “see His face; and His name shall be in their foreheads.” Revelation 22:4 . And what is the happiness of heaven but to see God? What greater joy could come to the sinner saved by the grace of Christ than to look upon the face of God and know Him as Father? MH 421.1"
EGW directly alludes to John 1:12, referencing the power to become sons of God through receiving Christ.
"Christ took with Him to the heavenly courts His glorified humanity. To those who receive Him, He gives power to become the sons of God, that at last God may receive them as His, to dwell with Him throughout eternity. If, during this life, they are loyal to God, they will at last “see His face; and His name shall be in their foreheads.” Revelation 22:4 . And what is the happiness of heaven but to see God? What greater joy could come to the sinner saved by the grace of Christ than to look upon the face of God and know Him as Father? 8T 267.4"
EGW echoes the principle of John 1:12, that receiving Christ gives the power to become sons of God.
"God wants every child of tender age to be His child, to be adopted into His family. Young though they may be, the youth may be members of the household of faith and have a most precious experience. They may have hearts that are tender and ready to receive impressions that will be lasting. They may have their hearts drawn out in confidence and love for Jesus, and live for the Saviour. Christ will make them little missionaries. The whole current of their thought may be changed, so that sin will not appear a thing to be enjoyed, but to be shunned and hated. CT 169.2"
Both passages discuss becoming children of God through receiving/believing in Jesus. EGW speaks of being adopted into God's family, while John 1:12 speaks of the power to become sons of God.
"“What think ye of Christ?”—this is the all-important question. Do you receive Him as a personal Saviour? To all who receive Him He gives power to become sons of God. MH 457.1"
The EGW passage directly alludes to John 1:12, referencing the power given to those who receive Christ to become sons of God. The phrase "to all who receive Him He gives power to become sons of God" is a clear echo of the biblical verse.
"giving heed thereto, men may rise from the lowest depths of ignorance and degradation to become the sons of God, the associates of sinless angels. 5T 24.1"
The EGW passage directly echoes the concept of becoming sons of God through belief, which is the central theme of John 1:12. The wording is very similar, indicating a clear connection.
"In him who does this, a transformation of character takes place. He becomes a son of God, a member of the royal family, a child of the heavenly King. He is fitted to be the companion of the angels. COL 342.5"
The EGW passage echoes the sentiment of John 1:12, emphasizing the transformation and adoption into God's family that occurs when one receives Christ. The idea of becoming a 'son of God' is central to both passages.
"His own merits, to become members of the royal family, children of the heavenly King. And the Father demonstrates His infinite love for Christ, who paid our ransom with His blood, by receiving and welcoming Christ's friends as His friends. He is satisfied with the atonement made. He is glorified by the incarnation, the life, death, and mediation of His Son. 6T 363.3"
Both passages discuss becoming children of God through Christ. John 1:12 speaks of becoming sons of God through belief, while EGW describes becoming members of the royal family through Christ's merits. The connection is thematic and supportive.
"Henceforth you are not your own; you are bought with a price. “Ye were not redeemed with corruptible things, as silver and gold; ... but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:18, 19 . Through this simple act of believing God, the Holy Spirit has begotten a new life in your heart. You are as a child born into the family of God, and He loves you as He loves His Son. SC 51.4"
Both passages discuss becoming sons of God through belief. EGW mentions being born into the family of God, which is a parallel to the concept in John 1:12.
John 1:14
"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."
"before the world and the heavenly universe. He came to bear testimony that fallen human beings, through faith in His power and efficacy as the Son of God, may become partakers of the divine nature. He alone could make atonement for sinners and open the gates of paradise to the fallen race. He took on Himself, not the nature of angels, but the nature of man, and in this world lived a life untainted by sin. “The Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the Only Begotten of the Father,) full of grace and truth.” “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:14, 12 . 8T 206.4"
The EGW passage directly quotes John 1:14, making this an explicit allusion.
"The disciple John was a man of earnest and deep affection, ardent, yet contemplative. He had begun to discern the glory of Christ,—not the worldly pomp and power for which he had been taught to hope, but “the glory as of the Only-begotten of the Father, full of grace and truth.” John 1:14 . He was absorbed in contemplation of the wondrous theme. DA 139.4"
EGW directly quotes John 1:14 and uses it to describe John's understanding of Christ's glory.
"were unworthy of their attention. And on account of His mysterious birth they insinuated that He was of doubtful parentage, thus representing the human circumstances of His birth as a blot upon His history. DA 387.1 Jesus did not attempt to explain the mystery of His birth. He made no answer to the questionings in regard to His having come down from heaven, as He had made none to the questions concerning His crossing the sea. He did not call attention to the miracles that marked His life. Voluntarily He had made Himself of no reputation, and taken upon Him the form of a servant. But His words and works revealed His character. All whose hearts were open to divine illumination would recognize in Him “the Only-begotten of the Father, full of grace and truth.” John 1:14 . DA 387.2"
Ellen White directly references John 1:14 in this passage.
"The Son of God stooped to uplift the fallen. For this He left the sinless worlds on high, the ninety and nine that loved Him, and came to this earth to be “wounded for our transgressions” and “bruised for our iniquities.” Isaiah 53:5 . He was in all things made like unto His brethren. He became flesh, even as we are. He knew what it meant to be hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He was a stranger and a sojourner on the earth—in the world, but not of the world; tempted and tried as men and women of today are tempted and tried, yet living a life free from sin. Tender, compassionate, sympathetic, ever considerate of others, He represented the character of God. “The Word was made flesh, and dwelt among us, ... full of grace and truth.” John 1:14 . AA 472.1"
Ellen White directly references John 1:14 in this passage.
"“The Word became flesh, and dwelt among us, ... full of grace and truth.” “In Him was life; and the life was the light of men.” John 1:14 , R.V.; 1:4 . The life and the death of Christ, the price of our redemption, are not only to us the promise and pledge of life, not only the means of opening again to us the treasures of wisdom: they are a broader, higher revelation of His character than even the holy ones of Eden knew. Ed 28.2"
Ellen White directly references John 1:14 in this passage.
"The work for this time is to train students and workers to deal with subjects in a plain, serious, and solemn manner. There must be no time uselessly employed in this great work. We must not miss the mark. Time is too short for us to undertake to reveal all that might be opened to view. Eternity will be required for us to know all the length and breadth, the depth and height, of the Scriptures. There are some souls to whom certain truths are of more importance than other truths. Skill is needed in your education in Scriptural lines. Read and study Psalm 40:7, 8 ; John 1:14 ; 1 Timothy 3:16 ; Philippians 2:5-11 ; Colossians 1:14-17 ; Revelation 5:11-14 . 6T 58.4"
Ellen White directly references John 1:14 in this passage.
"The lessons of Christ, setting forth meekness and humility and love as essential to growth in grace and a fitness for His work, were of the highest value to John. He treasured every lesson and constantly sought to bring his life into harmony with the divine pattern. John had begun to discern the glory of Christ—not the worldly pomp and power for which he had been taught to hope, but “the glory as of the Only Begotten of the Father, full of grace and truth.” John 1:14 . AA 544.1"
Ellen White directly references John 1:14 in this passage.
The flesh was to be eaten. It is not enough even that we believe on Christ for the forgiveness of sin; we must by faith be constantly receiving spiritual strength and nourishment from Him through His word. Said Christ, “Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life.” John 6:53, 54 . And to explain His meaning He said, “The words that I speak unto you, they are spirit, and they are life.” Verse 63 . Jesus accepted His Father's law, wrought out its principles in His life, manifested its spirit, and showed its beneficent power in the heart. Says John, “The Word was made flesh and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth.” John 1:14 . The followers of Christ must be partakers of His experience. They must receive and assimilate the word of God so that it shall become the motive power of life and action. By the po…
Ellen White directly references John 1:14 in this passage.
"His life passed before them, and they were as men awakened from a dream. They realized that “the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the Only-begotten of the Father,) full of grace and truth.” John 1:14 . Christ had actually come from God to a sinful world to save the fallen sons and daughters of Adam. The disciples now seemed, to themselves, of much less importance than before they realized this. They never wearied of rehearsing His words and works. His lessons, which they had but dimly understood, now came to them as a fresh revelation. The Scriptures became to them a new book. DA 506.4"
Ellen White directly references John 1:14 in this passage.
"Man's need for a divine teacher was known in heaven. The pity and sympathy of God were aroused in behalf of human beings, fallen and bound to Satan's chariot car; and when the fullness of time was come, He sent forth His Son. The One appointed in the councils of heaven came to this earth as man's instructor. The rich benevolence of God gave Him to our world, and to meet the necessities of human nature He took humanity upon Himself. To the astonishment of the heavenly host the eternal Word came to this world as a helpless babe. Fully prepared, He left the royal courts and mysteriously allied Himself with fallen human beings. “The Word was made flesh, and dwelt among us.” John 1:14 . CT 259.2"
Ellen White directly references John 1:14 in this passage.
God commanded Moses for Israel, “Let them make Me a sanctuary; that I may dwell among them” ( Exodus 25:8 ), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. 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. “The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.” John 1:14 , R. V., margin. DA 23.3 Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour's life on earth, we…
Ellen White directly references John 1:14 in this passage.
"Character of God Revealed in Christ Taking humanity upon Him, Christ came to be one with humanity, and at the same time to reveal our heavenly Father to sinful human beings. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone able to reveal the character of the Deity to mankind. He was in all things made like unto His brethren. He became flesh even as we are. He was hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He shared the lot of men; yet He was the blameless Son of God. He was a stranger and sojourner on the earth—in the world, but not of the world; tempted and tried as men and women today are tempted and tried, yet living a life free from sin. Tender, compassionate, sympathetic, ever considerate of others, He represented the character of God, and was constantly engaged in service for God and man. MH 422"
Both passages discuss the incarnation of Christ, with John 1:14 stating that the Word became flesh and dwelt among us, and the EGW passage elaborating on the implications of Christ taking on humanity and revealing the Father.
"From His lips the word of God came home to men's hearts with new power and new meaning. His teaching caused the things of creation to stand out in new light. Upon the face of nature once more rested gleamings of that brightness which sin had banished. In all the facts and experiences of life were revealed a divine lesson and the possibility of divine companionship. Again God dwelt on earth; human hearts became conscious of His presence; the world was encompassed with His love. Heaven came down to men. In Christ their hearts acknowledged Him who opened to them the science of eternity— Ed 82.6"
Both passages describe the incarnation of Christ and its impact on humanity, emphasizing God's presence and revelation through Jesus. EGW's passage amplifies the concept of Christ bringing God's word and presence to humanity, echoing the sentiment in John 1:14.
"***** “The Word was made flesh, and dwelt among us, ... full of grace and truth.” But those whom Christ came to save, would have none of Him. “He came unto His own, and His own received Him not.” John 1:14, 11 . Yielding themselves to Satan's control, they rejected the Messiah and sought opportunity to put Him to death. 9T 228.3"
EGW directly quotes John 1:14 and 1:11 to emphasize the rejection of Christ by those He came to save.
"The Trustees of the Ellen G. White Publications. Chapter 1—Teaching in Parables In Christ's parable teaching the same principle is seen as in His own mission to the world. That we might become acquainted with His divine character and life, Christ took our nature and dwelt among us. Divinity was revealed in humanity; the invisible glory in the visible human form. Men could learn of the unknown through the known; heavenly things were revealed through the earthly; God was made manifest in the likeness of men. So it was in Christ's teaching: the unknown was illustrated by the known; divine truths by earthly things with which the people were most familiar. COL 17"
Both passages discuss the incarnation, where the divine is revealed through the human. EGW expands on the idea of Christ taking our nature to reveal God's character, echoing the sentiment in John 1:14 that the Word became flesh and dwelt among us.
"The union of the divine and the human, manifest in Christ, exists also in the Bible. The truths revealed are all “given by inspiration of God;” yet they are expressed in the words of men and are adapted to human needs. Thus it may be said of the Book of God, as it was of Christ, that “the Word was made flesh, and dwelt among us.” And this fact, so far from being an argument against the Bible, should strengthen faith in it as the word of God. Those who pronounce upon the inspiration of the Scriptures, accepting some portions as divine while they reject other parts as human, overlook the fact that Christ, the divine, partook of our human nature, that He might reach humanity. In the work of God for man's redemption, divinity and humanity are combined. 5T 747.1"
The EGW passage explicitly quotes John 1:14 ('the Word was made flesh, and dwelt among us') and draws a direct parallel between the incarnation of Christ and the nature of the Bible as both divine and human.
"Christ is the perfect revelation of God. Let those who desire to know God, study the work and teaching of Christ. To those who receive Him and believe on Him, He gives power to become the sons of God. LS 94.3"
Both passages emphasize Christ as the revelation of God. John 1:14 describes the Word (Christ) becoming flesh and dwelling among us, revealing God's glory. EGW states that Christ is the perfect revelation of God and encourages studying His work and teaching to know God.
"To reveal this ideal as the only true standard for attainment; to show what every human being might become; what, through the indwelling of humanity by divinity, all who received Him would become—for this, Christ came to the world. He came to show how men are to be trained as befits the sons of God; how on earth they are to practice the principles and to live the life of heaven. Ed 73.4"
Both passages discuss Christ coming to earth and revealing God's nature and ideal for humanity.
"amazing sacrifice for the human race. There, clad in the garb of humanity, He had walked and talked with men, and few had discerned how near heaven came to earth. There He had been condemned and crucified. In Jerusalem were many who secretly believed Jesus of Nazareth to be the Messiah, and many who had been deceived by priests and rulers. To these the gospel must be proclaimed. They were to be called to repentance. The wonderful truth that through Christ alone could remission of sins be obtained, was to be made plain. And it was while all Jerusalem was stirred by the thrilling events of the past few weeks, that the preaching of the disciples would make the deepest impression. AA 31.2"
Both passages discuss Jesus coming to earth in human form. John 1:14 speaks of the Word becoming flesh and dwelling among us, while the EGW passage describes Jesus walking and talking with men. While not a direct quote, the thematic overlap is clear and significant.
"In word and in deed the Messiah, during His earthly ministry, was to reveal to mankind the glory of God the Father. Every act of His life, every word spoken, every miracle wrought, was to make known to fallen humanity the infinite love of God. PK 696.6"
EGW's statement about the Messiah revealing God's glory through His actions and words strongly echoes John 1:14, which describes Jesus as the Word made flesh, full of grace and truth, and revealing the Father's glory.
Jesus, the heavenly Teacher, did not hold Himself aloof from the children of men; but in order to benefit them He came from heaven to earth, where they were, that the purity and holiness of His life might shine upon the pathway of all and light the way to heaven. The Redeemer of the world sought to make His lessons of instruction plain and simple, that all might comprehend them. He generally chose the open air for His discourses. No walls could enclose the multitude which followed Him; but He had special reasons for resorting to the groves and the seaside to give His lessons of instruction. He could there have a commanding view of the landscape and make use of objects and scenes with which those in humble life were familiar, to illustrate the important truths He made known to them. With His lessons of instruction He associated the works of God in nature. The birds which were caroling forth their songs without a care, the flowers of the valley glowing in their beauty, the lily that repo…
Both passages discuss Jesus's incarnation and his ministry among people. John 1:14 describes the Word becoming flesh and dwelling among us, while the EGW passage describes Jesus coming from heaven to earth to benefit humanity.
"Thank God for the bright pictures which He has presented to us. Let us group together the blessed assurances of His love, that we may look upon them continually: The Son of God leaving His Father's throne, clothing His divinity with humanity, that He might rescue man from the power of Satan; His triumph in our behalf, opening heaven to men, revealing to human vision the presence chamber where the Deity unveils His glory; the fallen race uplifted from the pit of ruin into which sin had plunged it, and brought again into connection with the infinite God, and having endured the divine test through faith in our Redeemer, clothed in the righteousness of Christ, and exalted to His throne—these are the pictures which God would have us contemplate. SC 118.1"
The EGW passage directly echoes the concept of the Word becoming flesh, as described in John 1:14, and expands on the purpose and implications of that incarnation.
"“The days will come,” He said, turning to His disciples, “when ye shall desire to see one of the days of the Son of man, and ye shall not see it.” Because it is not attended by worldly pomp, you are in danger of failing to discern the glory of My mission. You do not realize how great is your present privilege in having among you, though veiled in humanity, Him who is the life and the light of men. The days will come when you will look back with longing upon the opportunities you now enjoy to walk and talk with the Son of God. DA 506.3"
Both passages relate to the glory and presence of Jesus. John 1:14 speaks of beholding His glory when He dwelt among us. The EGW passage speaks of a future time when the disciples will long for the days when they could walk and talk with Jesus, implying a recognition of the glory they didn't fully appreciate at the time. The EGW passage expands on the idea of Jesus's veiled glory and the privilege of being in His presence.
John 1:16
"And of his fulness have all we received, and grace for grace."
"“Of His fullness have all we received, and grace for grace.” John 1:16 . MB 21.2"
Ellen White directly references John 1:16 in this passage.
"The depth and fervor of John's affection for his Master was not the cause of Christ's love for him, but the effect of that love. John desired to become like Jesus, and under the transforming influence of the love of Christ he did become meek and lowly. Self was hid in Jesus. Above all his companions, John yielded himself to the power of that wondrous life. He says, “The life was manifested, and we have seen it.” “And of His fullness have all we received, and grace for grace.” 1 John 1:2 ; John 1:16 . John knew the Saviour by an experimental knowledge. His Master's lessons were graven on his soul. When he testified of the Saviour's grace, his simple language was eloquent with the love that pervaded his whole being. AA 544.2"
Ellen White directly references John 1:16 in this passage.
"seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us.” “Of His fulness have all we received, and grace for grace.” [ 1 John 1:2 ; John 1:16 .] GW 508.1"
Ellen White directly references John 1:16 in this passage.
"It is not the highest work of education to communicate knowledge merely, but to impart that vitalizing energy which is received through the contact of mind with mind, and soul with soul. It is only life that can beget life. What privilege, then, was theirs who for three years were in daily contact with that divine life from which has flowed every life-giving impulse that has blessed the world! Above all his companions, John the beloved disciple yielded himself to the power of that wondrous life. He says, “The life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us.” “Of His fullness have all we received, and grace for grace.” 1 John 1:2 ; John 1:16 . DA 250.2"
Ellen White directly references John 1:16 in this passage.
"***** Workers for Christ are never to think, much less to speak, of failure in their work. The Lord Jesus is our efficiency in all things; His Spirit is to be our inspiration; and as we place ourselves in His hands, to be channels of light, our means of doing good will never be exhausted. We may draw upon His fulness, and receive of that grace which has no limit. GW 19.2"
The phrase "of his fulness have all we received" is directly echoed in EGW's statement about drawing upon Christ's fulness.
"***** Workers for Christ are never to think, much less to speak, of failure in their work. The Lord Jesus is our efficiency in all things; His Spirit is to be our inspiration; and as we place ourselves in His hands, to be channels of light, our means of doing good will never be exhausted. We may draw upon His fullness and receive of that grace which has no limit. 6T 467.5"
The EGW passage directly echoes the sentiment of John 1:16, speaking of drawing upon Christ's fullness and receiving grace. The connection is clear and intentional.
John 1:17
"For the law was given by Moses, but grace and truth came by Jesus Christ."
"Jesus had nothing to do with the various subjects of dissension among the Jews. It was His work to present the truth. His words shed a flood of light upon the teachings of patriarchs and prophets, and the Scriptures came to men as a new revelation. Never before had His hearers perceived such a depth of meaning in the word of God. DA 253.4"
Both passages emphasize Jesus as the source of truth and a new understanding of God's word. John 1:17 contrasts the law given by Moses with the grace and truth that came through Jesus, while the EGW passage describes Jesus' words shedding light on the Scriptures and revealing new depths of meaning. The shared emphasis on Jesus as the revealer of truth establishes a direct principle connection.
John 1:18
"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him."
"thought and opened to view vast fields of knowledge; and these men have been honored as guides and benefactors of their race. But there is One who stands higher than they. “As many as received Him, to them gave He power to become the sons of God.” “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.” [ John 1:12, 18 .] GW 50.1"
EGW directly quotes John 1:18.
"Christ, the Light of the world, veiled the dazzling splendor of His divinity and came to live as a man among men, that they might, without being consumed, become acquainted with their Creator. Since sin brought separation between man and his Maker, no man has seen God at any time, except as He is manifested through Christ. MH 419.1"
The EGW passage directly echoes and expands upon the concept presented in John 1:18, that no one has seen God except as revealed through Christ.
"“No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him.” John 1:18 . 8T 286.2"
Ellen White directly references John 1:18 in this passage.
"Christ is the One through whom God has at all times revealed Himself to man. “But to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things , and we by Him.” 1 Corinthians 8:6 . “This is he [Moses], that was in the church in the wilderness with the Angel which spake to him in the Mount Sinai, and with our fathers: who received the lively oracles to give unto us.” Acts 7:38 . This Angel was the Angel of God's presence ( Isaiah 63:9 ), the Angel in whom was the name of the great Jehovah ( Exodus 23:20-23 ). The expression can refer to no other than the Son of God. PP 761.4"
Both passages discuss how God reveals Himself through the Son. John 1:18 states that the Son declares God, while the EGW passage argues that Christ is the one through whom God has always revealed Himself. The EGW passage expands on the concept presented in John 1:18.
The Teacher from heaven, no less a personage than the Son of God, came to earth to reveal the character of the Father to men, that they might worship him in spirit and in truth. Christ revealed to men the fact that the strictest adherence to ceremony and form would not save them; for the kingdom of God was spiritual in its nature. Christ came to the world to sow it with truth. He held the keys to all the treasures of wisdom, and was able to open doors to science, and to reveal undiscovered stores of knowledge, were it essential to salvation. He presented to men that which was exactly contrary to the representations of the enemy in regard to the character of God, and sought to impress upon men the paternal love of the Father, who “so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” [ John 3:16 .] He urged upon men the necessity of prayer, repentance, confession, and the abandonment of sin. He taught them …
The EGW passage explicitly quotes John 3:16 and directly references the concept of Christ revealing the Father, which is the core idea of John 1:18.
"to be hid in God, and God was to be revealed in the character of His Son. Without a knowledge of God, humanity would be eternally lost. Without divine help, men and women would sink lower and lower. Life and power must be imparted by Him who made the world. Man's necessities could be met in no other way. PK 693.2 It was further prophesied of the Messiah: “He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for His law.” The Son of God was to “magnify the law, and make it honorable.” Verses 4, 21 . He was not to lessen its importance and binding claims; He was rather to exalt it. At the same time He was to free the divine precepts from those burdensome exactions placed upon them by man, whereby many were brought to discouragement in their efforts to serve God acceptably. PK 693.3"
The EGW passage speaks of revealing God through the Son and humanity's need for divine help, which aligns with John 1:18's declaration that the Son declares the Father. The connection is thematic, focusing on the revelation of God through Jesus.
John 1:19
"And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?"
"“Who art thou?” they demanded. DA 134.1"
The EGW passage is a direct quote from John 1:19. The context is identical: the Jewish authorities questioning John the Baptist about his identity.
"either to sanction or to reject John's work. Already their power over the people was waning. It was becoming a serious question how to maintain their position. In the hope of arriving at some conclusion, they dispatched to the Jordan a deputation of priests and Levites to confer with the new teacher. DA 133.3"
The EGW passage directly refers to the sending of priests and Levites to question John, which is the central event described in John 1:19.
John 1:19-51
"And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?"
"Chapter 14—“We Have Found the Messias” This chapter is based on John 1:19-51 . John the Baptist was now preaching and baptizing at Bethabara, beyond Jordan. It was not far from this spot that God had stayed the river in its flow until Israel had passed over. A little distance from here the stronghold of Jericho had been overthrown by the armies of heaven. The memory of these events was at this time revived, and gave a thrilling interest to the Baptist's message. Would not He who had wrought so wonderfully in ages past again manifest His power for Israel's deliverance? Such was the thought stirring the hearts of the people who daily thronged the banks of the Jordan. DA 132"
Ellen White directly references John 1:19-51 in this passage.
John 1:20
"And he confessed, and denied not; but confessed, I am not the Christ."
"Knowing what was in their thoughts, John answered, “I am not the Christ.” DA 134.2"
The EGW passage is a direct quote from John 1:20. The context is identical: John the Baptist denying that he is the Christ.
"“I am not.” DA 134.4"
This is a direct quote from John 1:20, where John the Baptist denies being the Christ.
John 1:21
"And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No."
"“What then? Art thou Elias?” DA 134.3"
This is a direct quote from John 1:21.
"“Art thou that prophet?” DA 134.5"
This is a direct quote from John 1:21.
"“No.” DA 134.6"
This is a direct quote from John 1:21.
John 1:22
"Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?"
"“Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?” DA 134.7"
This is a direct quote from John 1:22.
John 1:23
"He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias."
"In the later centuries of Israel's history prior to the first advent it was generally understood that the coming of the Messiah was referred to in the prophecy, “It is a light thing that Thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth.” “The glory of the Lord shall be revealed,” the prophet had foretold, “and all flesh shall see it together.” Isaiah 49:6 ; 40:5 . It was of this light of men that John the Baptist afterward testified so boldly, when he proclaimed, “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.” John 1:23 . PK 688.4"
Ellen White directly references John 1:23 in this passage.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. GW 56.2"
The phrase "a voice, a cry in the wilderness" directly alludes to John the Baptist's self-description in the Gospel of John.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. DA 179.4"
The EGW passage directly references John's self-identification as 'a voice, a cry in the wilderness,' which is a clear allusion to John 1:23.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. 8T 333.4"
Both passages refer to John the Baptist's role as 'a voice' preparing the way for the Lord. EGW expands on this idea, highlighting John's self-effacement and focus on directing attention to Christ.
John 1:25
"And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?"
"The rabbis continued their questioning: “Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?” The words “that prophet” had reference to Moses. The Jews had been inclined to the belief that Moses would be raised from the dead, and taken to heaven. They did not know that he had already been raised. When the Baptist began his ministry, many thought that he might be the prophet Moses risen from the dead, for he seemed to have a thorough knowledge of the prophecies and of the history of Israel. DA 135.2"
EGW explains the context of the question posed in John 1:25, elaborating on the Jewish expectations surrounding 'that prophet,' connecting it to Moses. This is more than a simple allusion; it's an explanation of the underlying beliefs that inform the verse.
John 1:26
"John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;"
"The deputies from Jerusalem had demanded of John, “Why baptizest thou?” and they were awaiting his answer. Suddenly, as his glance swept over the throng, his eye kindled, his face was lighted up, his whole being was stirred with deep emotion. With outstretched hands he cried, “I baptize in water: in the midst of you standeth One whom ye know not, even He that cometh after me, the latchet of whose shoe I am not worthy to unloose.” John 1:26, 27 , R. V., margin. DA 136.2"
The EGW passage directly quotes John 1:26, setting the context and highlighting its significance.
"The message was distinct and unequivocal, to be carried back to the Sanhedrin. The words of John could apply to no other than the long-promised One. The Messiah was among them! In amazement priests and rulers gazed about them, hoping to discover Him of whom John had spoken. But He was not distinguishable among the throng. DA 136.3"
The EGW passage directly references the idea that the Messiah was present but not immediately recognizable, echoing John 1:26.
John 1:27
"He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose."
"Our Saviour declared John the Baptist to be the greatest of prophets; yet when asked if he were the Christ, John declared himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that all men were turning to the new teacher, John reminded them that he was but the forerunner of the Coming One. GW 143.3"
The EGW passage directly references John's statement about being unworthy to unloose Jesus' sandals, which is found in John 1:27.
John 1:29
"The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world."
"Christ is the door to the fold of God. Through this door all His children, from the earliest times, have found entrance. In Jesus, as shown in types, as shadowed in symbols, as manifested in the revelation of the prophets, as unveiled in the lessons given to His disciples, and in the miracles wrought for the sons of men, they have beheld “the Lamb of God, which taketh away the sin of the world” ( John 1:29 ), and through Him they are brought within the fold of His grace. Many have come presenting other objects for the faith of the world; ceremonies and systems have been devised by which men hope to receive justification and peace with God, and thus find entrance to His fold. But the only door is Christ, and all who have interposed something to take the place of Christ, all who have tried to enter the fold in some other way, are thieves and robbers. DA 477.3"
EGW directly quotes John 1:29.
"By the great supper, Christ represents the blessings offered through the gospel. The provision is nothing less than Christ Himself. He is the bread that comes down from heaven; and from Him the streams of salvation flow. The Lord's messengers had proclaimed to the Jews the advent of the Saviour; they had pointed to Christ as “the Lamb of God, which taketh away the sin of the world.” John 1:29 . In the feast He had provided, God offered to them the greatest gift that Heaven can bestow—a gift that is beyond computation. The love of God had furnished the costly banquet, and had provided inexhaustible resources. “If any man eat of this bread,” Christ said, “he shall live for ever.” John 6:51 . COL 222.3"
EGW directly quotes John 1:29.
"The next day John sees Jesus coming. With the light of the glory of God resting upon him, the prophet stretches out his hands, declaring, “Behold the Lamb of God, which taketh away the sin of the world! This is He of whom I said, After me cometh a man which is become before me.... And I knew Him not; but that He should be made manifest to Israel, for this cause came I baptizing in water.... I have beheld the Spirit descending as a dove out of heaven; and it abode upon Him. And I knew Him not: but He that sent me to baptize in water, He said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon Him, the same is He that baptizeth with the Holy Spirit. And I have seen, and have borne witness that this is the Son of God.” John 1:29-34 , R. V., margin. DA 137.1"
The EGW passage directly quotes John 1:29 and other verses from the same chapter, attributing them to John the Baptist's declaration about Jesus.
"On the following day, while two disciples were standing near, John again saw Jesus among the people. Again the face of the prophet was lighted up with glory from the Unseen, as he cried, “Behold the Lamb of God!” The words thrilled the hearts of the disciples. They did not fully understand them. What meant the name that John had given Him,—“the Lamb of God”? John himself had not explained it. DA 138.4"
The EGW passage directly quotes and elaborates on John 1:29, making it a clear explicit allusion.
"“We can not tell.” This answer was a falsehood. But the priests saw the position they were in, and falsified in order to screen themselves. John the Baptist had come bearing witness of the One whose authority they were now questioning. He had pointed Him out, saying, “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . He had baptized Him, and after the baptism, as Christ was praying, the heavens were opened, and the Spirit of God like a dove rested upon Him, while a voice from heaven was heard saying, “This is My beloved Son, in whom I am well pleased.” Matthew 3:17 . COL 274.2"
EGW directly quotes John 1:29.
"How, then, are we to be saved? “As Moses lifted up the serpent in the wilderness,” so the Son of man has been lifted up, and everyone who has been deceived and bitten by the serpent may look and live. “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . The light shining from the cross reveals the love of God. His love is drawing us to Himself. If we do not resist this drawing, we shall be led to the foot of the cross in repentance for the sins that have crucified the Saviour. Then the Spirit of God through faith produces a new life in the soul. The thoughts and desires are brought into obedience to the will of Christ. The heart, the mind, are created anew in the image of Him who works in us to subdue all things to Himself. Then the law of God is written in the mind and heart, and we can say with Christ, “I delight to do Thy will, O my God.” Psalm 40:8 . DA 175.5"
EGW directly quotes John 1:29.
"John was not certain that it was the Saviour who came to be baptized of him in Jordan. But God had promised him a sign by which he should know the Lamb of God. That sign was given as the heavenly dove rested upon Jesus, and the glory of God shone round about Him. John reached forth his hand, pointing to Jesus, and with a loud voice cried out, “Behold the Lamb of God, which taketh away the sin of the world!” EW 153.4"
EGW directly quotes and elaborates on John's declaration about Jesus being the Lamb of God, as found in John 1:29.
"Now, with John the Baptist, we are to point men to Jesus, saying: “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . Now as never before is to be sounded the invitation: “If any man thirst, let him come unto Me, and drink.” “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” John 7:37 ; Revelation 22:17 . 6T 20.2"
EGW directly quotes John 1:29, attributing the message to John the Baptist.
"away the sin of the world.” DA 112.4"
The EGW passage directly quotes the phrase "away the sin of the world" from John 1:29, making it a clear explicit allusion.
"None among the hearers, and not even the speaker himself, discerned the import of these words, “the Lamb of God.” Upon Mount Moriah, Abraham had heard the question of his son, “My father, ... where is the lamb for a burnt offering?” The father answered, “My son, God will provide Himself a lamb for a burnt offering.” Genesis 22:7, 8 . And in the ram divinely provided in the place of Isaac, Abraham saw a symbol of Him who was to die for the sins of men. The Holy Spirit through Isaiah, taking up the illustration, prophesied of the Saviour, “He is brought as a lamb to the slaughter,” “and the Lord hath laid on Him the iniquity of us all” ( Isaiah 53:7, 6 ); but the people of Israel had not understood the lesson. Many of them regarded the sacrificial offerings much as the heathen looked upon their sacrifices,—as gifts by which they themselves might propitiate the Deity. God desired to teach them that from His own love comes the gift which reconciles them to Himself. DA 112.5"
The EGW passage directly references and explains John 1:29, making it an explicit allusion. It also connects it to other relevant scriptures.
"Those who are true to their calling as messengers for God will not seek honor for themselves. Love for self will be swallowed up in love for Christ. They will recognize that it is their work to proclaim, as did John the Baptist: “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . They will lift up Jesus, and with Him humanity will be lifted up. “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15 . 8T 333.5"
EGW directly quotes John 1:29.
"God has committed to our hands a most sacred work, and we need to meet together to receive instruction, that we may be fitted to perform this work. We need to understand what part we shall individually be called upon to act in building up the cause of God in the earth, in vindicating God's holy law, and in lifting up the Saviour as the Lamb of God, which taketh away the sin of the world.” John 1:29 . We need to meet together and receive the divine touch, that we may understand our work in the home. Parents need to understand how they may send forth from the sanctuary of the home their sons and daughters so trained and educated that they will be fitted to shine as lights in the world. We need to understand in regard to the division of labor and how each part of the work is to be carried forward. Each one should understand the part he is to act, that there may be harmony of plan and of labor in the combined work of all. 6T 32.3"
EGW directly quotes John 1:29, "Behold the Lamb of God, which taketh away the sin of the world," and uses it in the context of lifting up the Saviour.
"world look upon their Redeemer. Let every voice proclaim with John: ‘Behold the Lamb of God, which taketh away the sin of the world.’” 5T 729.1"
The EGW passage directly quotes John 1:29 ('Behold the Lamb of God, which taketh away the sin of the world.') and encourages others to proclaim this message.
"“Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.” The price of heaven is Jesus. The way to heaven is through faith in “the Lamb of God, which taketh away the sin of the world.” John 1:29 . DA 385.2"
Ellen White directly references John 1:29 in this passage.
"Whom Christ pardons, He first makes penitent, and it is the office of the Holy Spirit to convince of sin. Those whose hearts have been moved by the convicting Spirit of God see that there is nothing good in themselves. They see that all they have ever done is mingled with self and sin. Like the poor publican, they stand afar off, not daring to lift up so much as their eyes to heaven, and cry, “God, be merciful to me the sinner.” Luke 18:13 , R.V., margin. And they are blessed. There is forgiveness for the penitent; for Christ is “the Lamb of God, which taketh away the sin of the world.” John 1:29 . God's promise is: “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”” A new heart also will I give you.... And I will put My Spirit within you.” Isaiah 1:18 ; Ezekiel 36:26, 27 . MB 7.2"
Ellen White directly references John 1:29 in this passage.
"As the lesson of the preparatory service is thus learned, the desire is kindled for a higher spiritual life. To this desire the divine Witness will respond. The soul will be uplifted. We can partake of the Communion with a consciousness of sins forgiven. The sunshine of Christ's righteousness will fill the chambers of the mind and the soul temple. We “behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . DA 651.1"
Ellen White directly references John 1:29 in this passage.
"physical force; they maintain their dominion by war; but the founder of the new kingdom is the Prince of Peace. The Holy Spirit represents worldly kingdoms under the symbol of fierce beasts of prey; but Christ is “the Lamb of God, which taketh away the sin of the world.” John 1:29 . In His plan of government there is no employment of brute force to compel the conscience. The Jews looked for the kingdom of God to be established in the same way as the kingdoms of the world. To promote righteousness they resorted to external measures. They devised methods and plans. But Christ implants a principle. By implanting truth and righteousness, He counterworks error and sin. COL 77.1"
Ellen White directly references John 1:29 in this passage.
"Lift up Jesus, crying, “Behold, the Lamb of God, that taketh away the sin of the world!” John 1:29 , A.R.V. He alone can satisfy the craving of the heart and give peace to the soul. MH 157.2"
Ellen White directly references John 1:29 in this passage.
"The very first and most important thing is to melt and subdue the soul by presenting our Lord Jesus Christ as the sin-pardoning Saviour. Never should a sermon be preached, or Bible instruction in any line be given, without pointing the hearers to the “Lamb of God, which taketh away the sin of the world.” John 1:29 . Every true doctrine makes Christ the center, every precept receives force from His words. 6T 53.3"
Ellen White directly references John 1:29 in this passage.
"will be swallowed up in love for Christ. No rivalry will mar the precious cause of the gospel. They will recognize that it is their work to proclaim, as did John the Baptist, “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . They will lift up Jesus, and with Him humanity will be lifted up. “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15 . DA 179.5"
Ellen White directly references John 1:29 in this passage.
"Let the repenting sinner fix his eyes upon “the Lamb of God, which taketh away the sin of the world” ( John 1:29 ); and by beholding, he becomes changed. His fear is turned to joy, his doubts to hope. Gratitude springs up. The stony heart is broken. A tide of love sweeps into the soul. Christ is in him a well of water springing up unto everlasting life. When we see Jesus, a Man of Sorrows and acquainted with grief, working to save the lost, slighted, scorned, derided, driven from city to city till His mission was accomplished; when we behold Him in Gethsemane, sweating great drops of blood, and on the cross dying in agony,—when we see this, self will no longer clamor to be recognized. Looking unto Jesus, we shall be ashamed of our coldness, our lethargy, our self-seeking. We shall be willing to be anything or nothing, so that we may do heart service for the Master. We shall rejoice to bear the cross after Jesus, to endure trial, shame, or persecution for His dear sake. DA 439.3"
Ellen White directly references John 1:29 in this passage.
"Those who are true to their calling as messengers of God, will not seek honor for themselves. Love for self will be swallowed up in love for Christ. They will recognize that it is their work to proclaim, as did John the Baptist, “Behold the Lamb of God, which taketh away the sin of the world.” [ John 1:29 .] GW 56.3"
Ellen White directly references John 1:29 in this passage.
"It is not enough to perceive the loving-kindness of God, to see the benevolence, the fatherly tenderness, of His character. It is not enough to discern the wisdom and justice of His law, to see that it is founded upon the eternal principle of love. Paul the apostle saw all this when he exclaimed, “I consent unto the law that it is good.” “The law is holy, and the commandment holy, and just, and good.” But he added, in the bitterness of his soul-anguish and despair, “I am carnal, sold under sin.” Romans 7:16, 12, 14 . He longed for the purity, the righteousness, to which in himself he was powerless to attain, and cried out, “O wretched man that I am! who shall deliver me from this body of death?” Romans 7:24 , margin. Such is the cry that has gone up from burdened hearts in all lands and in all ages. To all, there is but one answer, “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . SC 19.1"
Ellen White directly references John 1:29 in this passage.
"With untiring zeal those who have received the light of present truth should go forth to give this light to those who sit in darkness. With consecrated efforts, by self-denial and self-sacrifice, they are to labor in the strength of the God of Israel. This message is to be carried to foreign lands; it is to be given to the cities and towns of our own country. The weary and the heavy-laden are longing for the message of truth that will give them rest and peace in Christ. Who will carry the message to those who have never heard it? Who will seek the joy and glory of God by drawing sinners to the feet of Him who gave His life a sacrifice for every soul? Who will lift up the Saviour before men as “the Lamb of God, which taketh away the sin of the world”? John 1:29 . 9T 60.2"
Ellen White directly references John 1:29 in this passage.
"“God has committed to our hands a most sacred work, and we need to meet together to receive instruction, that we may be fitted to perform this work. We need to understand what part we shall individually be called upon to act in building up the cause of God in the earth, in vindicating God's holy law, and in lifting up the Saviour as ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29 . We need to meet together and receive the divine touch, that we may understand our work in the home. Parents need to understand how they may send forth from the sanctuary of the home their sons and daughters so trained and educated that they will be fitted to shine as lights in the world. We need to understand in regard to the division of labor and how each part of the work is to be carried forward. Each one should understand the part he is to act, that there may be harmony of plan and of labor in the combined work of all.”— Pages 32, 33 . 9T 81.3"
Ellen White directly references John 1:29 in this passage.
"Ministers should present the sure word of prophecy as the foundation of the faith of Seventh-day Adventists. The prophecies of Daniel and the Revelation should be carefully studied, and in connection with them the words, “Behold the Lamb of God, which taketh away the sin of the world.” [ John 1:29 .] GW 148.1"
Ellen White directly references John 1:29 in this passage.
"The Gospel to all Countries Everywhere the light of truth is to shine forth, that hearts may be awakened and converted. In all countries the gospel is to be proclaimed. God's servants are to labor in places nigh and afar off, enlarging the cultivated portions of the vineyard, and going to the regions beyond. They are to work while the day lasts; for the night cometh, in which no man can work. Sinners are to be pointed to a Saviour uplifted on the cross, and from many voices is to be heard the invitation, “Behold the Lamb of God, which taketh away the sin of the world.” [ John 1:29 .] Churches are to be organized, and plans laid for work to be done by the members of the newly organized churches. As workers go forth filled with zeal, and with the love of God, the churches at home will be revived; for the success of the workers will be regarded as a subject of deep personal concern by every member of the church. GW 25"
Ellen White directly references John 1:29 in this passage.
"John the Baptist will tell you, He is “the Lamb of God, which taketh away the sin of the world.” John 1:29 . DA 579.3 The great Jehovah has proclaimed from His throne, “This is My beloved Son.” Matthew 3:17 . DA 579.4"
Ellen White directly references John 1:29 in this passage.
"When one turns away from human imperfections to behold Jesus, a divine transformation takes place in the character. The Spirit of Christ working upon the heart conforms it to His image. Then let it be your effort to lift up Jesus. Let the mind's eye be directed to “the Lamb of God, which taketh away the sin of the world.” John 1:29 . And as you engage in this work, remember that “he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.” James 5:20 . COL 250.3"
Ellen White directly references John 1:29 in this passage.
The hour of Christ's glorification had come. He was standing in the shadow of the cross, and the inquiry of the Greeks showed Him that the sacrifice He was about to make would bring many sons and daughters to God. He knew that the Greeks would soon see Him in a position they did not then dream of. They would see Him placed beside Barabbas, a robber and murderer, who would be chosen for release before the Son of God. They would hear the people, inspired by the priests and rulers, making their choice. And to the question, “What shall I do then with Jesus which is called Christ?” the answer would be given, “Let Him be crucified.” Matthew 27:22 . By making this propitiation for the sins of men, Christ knew that His kingdom would be perfected, and would extend throughout the world. He would work as the Restorer, and His Spirit would prevail. For a moment He looked into futurity, and heard the voices proclaiming in all parts of the earth, “Behold the Lamb of God, which taketh away the sin of…
Ellen White directly references John 1:29 in this passage.
"Paul endeavored to direct the minds of his hearers to the one great Sacrifice for sin. He pointed to the sacrifices that were shadows of good things to come, and then presented Christ as the antitype of all those ceremonies—the object to which they pointed as the only source of life and hope for fallen man. Holy men of old were saved by faith in the blood of Christ. As they saw the dying agonies of the sacrificial victims they looked across the gulf of ages to the Lamb of God that was to take away the sin of the world. AA 424.2"
Both passages directly refer to Jesus as the 'Lamb of God' who takes away the sin of the world. EGW's passage explicitly connects this to the sacrificial system.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. GW 56.2"
The EGW passage directly references John pointing people to the Lamb of God, echoing the sentiment and purpose of John 1:29.
"truth than when they entered. In those schools of the olden time it was the grand object of all study to learn the will of God and man's duty toward Him. In the records of sacred history were traced the footsteps of Jehovah. The great truths set forth by the types were brought to view, and faith grasped the central object of all that system—the Lamb of God that was to take away the sin of the world. PP 593.4"
EGW directly alludes to John 1:29, emphasizing the importance of understanding Jesus as the Lamb of God.
"The Lord has been waiting long to impart the greatest, truest joys to the heart. All those who look to Him with undivided hearts, He will greatly bless. Those who have thus looked to Him have caught more distinct views of Jesus as their sin bearer, their all-sufficient sacrifice, and have been hid in the cleft of the Rock, to behold the Lamb of God who taketh away the sins of the world. When we have a sense of Christ's sacrifice in our behalf, our lips are tuned to the highest, loftiest themes of praise. CT 369.4"
The EGW passage explicitly mentions 'the Lamb of God who taketh away the sins of the world,' which is a direct quote and clear allusion to John 1:29.
John informed his disciples that Jesus was the promised Messiah, the Saviour of the world. As his work was closing, he taught his disciples to look to Jesus, and follow Him as the Great Teacher. John's life was sorrowful and self-denying. He heralded the first advent of Christ, but was not permitted to witness His miracles, and enjoy the power manifested by Him. When Jesus should establish Himself as a teacher, John knew that he himself must die. His voice was seldom heard, except in the wilderness. His life was lonely. He did not cling to his father's family, to enjoy their society, but left them in order to fulfill his mission. Multitudes left the busy cities and villages and flocked to the wilderness to hear the words of the wonderful prophet. John laid the ax to the root of the tree. He reproved sin, fearless of consequences, and prepared the way for the Lamb of God. EW 154.1 Herod was affected as he listened to the powerful, pointed testimonies of John, and with deep interest he i…
The EGW passage directly references John's declaration of Jesus as the Lamb of God, echoing the language and context of John 1:29.
"My faith looks up to Thee, Thou Lamb of Calvary, Saviour divine; Now hear me while I pray, Take all my guilt away, O let me from this day Be wholly Thine. MH 268.1"
The EGW passage directly references the 'Lamb of Calvary,' which is a clear allusion to John 1:29's 'Lamb of God.' The phrase 'take all my guilt away' also echoes the concept of the Lamb taking away sin.
"Thus Paul, the prisoner, urged the claims of the divine law upon Jew and Gentile, and presented Jesus, the despised Nazarene, as the Son of God, the world's Redeemer. AA 425.2"
Both passages refer to Jesus as the Redeemer. While not a direct quote, the EGW passage echoes the sentiment of John 1:29.
"Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. 1T 27.2"
Both passages refer to the Lamb of God. The EGW passage describes a lamb tied to a pillar in a temple, and the John passage identifies Jesus as the Lamb of God. The connection is thematic and significant.
"Little did the priests and rulers realize the solemnity of the work which it was theirs to perform. At every Passover and Feast of Tabernacles, thousands of animals were slain, and their blood was caught by the priests and poured upon the altar. The Jews had become familiar with the offering of blood, and had almost lost sight of the fact that it was sin which made necessary all this shedding of the blood of beasts. They did not discern that it prefigured the blood of God's dear Son, which was to be shed for the life of the world, and that by the offering of sacrifices men were to be directed to a crucified Redeemer. DA 589.2"
Both passages connect the sacrificial system with Jesus. John 1:29 identifies Jesus as the Lamb of God who takes away the sin of the world, while EGW explains that the sacrifices were meant to direct people to a crucified Redeemer. The link between sacrifice and Jesus as the ultimate sacrifice is the common theme.
"The book abounds in fascinating character studies—the wise Solomon, whose wisdom did not keep him from transgression; Jeroboam, the self-serving man of policy, and the evil results which followed his reign; The mighty and fearless Elijah; Elisha, the prophet of peace and healing; Ahaz, the fearful and wicked; Hezekiah, the loyal and good-hearted; Daniel, the beloved of God; Jeremiah, the prophet of sorrow; Haggai, Zechariah, and Malachi, prophets of the restoration. Beyond them all rises in glory the coming King, the Lamb of God, the only-begotten Son, in whom the typical sacrifices find fulfillment. PK 9.6"
The EGW passage explicitly mentions the 'Lamb of God' and the fulfillment of sacrifices, which directly alludes to John 1:29, where Jesus is identified as the Lamb of God. This is a clear and direct connection.
"Philip called Nathanael. The latter had been among the throng when the Baptist pointed to Jesus as the Lamb of God. As Nathanael looked upon Jesus, he was disappointed. Could this man, who bore the marks of toil and poverty, be the Messiah? Yet Nathanael could not decide to reject Jesus, for the message of John had brought conviction to his heart. DA 139.7"
EGW refers to Nathanael's presence when John pointed to Jesus as the Lamb of God, echoing the event described in John 1:29.
"“John Matteson. “Oakland, Wisconsin, July 15, 1867.” This dream gave me some encouragement. I had confidence in Brother Matteson. Before I saw him with my natural eyes, his case was shown me in vision, in contrast with that of F of Wisconsin. The latter was utterly unworthy to bear the name of Christian, much more to be a messenger; but Brother Matteson was shown me as one who possessed humility, and who, if he maintained his consecration, would be qualified to point souls to the Lamb of God. Brother Matteson had no knowledge of my trials of mind. Not a line had ever passed between us, and the dream coming when and from whom it did, looked to me like the hand of God reached forth to help me. 1T 599.1"
The EGW passage explicitly states that Brother Matteson would be qualified to 'point souls to the Lamb of God,' which is a direct reference to John 1:29. This is more than a thematic parallel; it's a clear allusion.
John 1:29-34
"The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."
"The next day John sees Jesus coming. With the light of the glory of God resting upon him, the prophet stretches out his hands, declaring, “Behold the Lamb of God, which taketh away the sin of the world! This is He of whom I said, After me cometh a man which is become before me.... And I knew Him not; but that He should be made manifest to Israel, for this cause came I baptizing in water.... I have beheld the Spirit descending as a dove out of heaven; and it abode upon Him. And I knew Him not: but He that sent me to baptize in water, He said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon Him, the same is He that baptizeth with the Holy Spirit. And I have seen, and have borne witness that this is the Son of God.” John 1:29-34 , R. V., margin. DA 137.1"
Ellen White directly references John 1:29-34 in this passage.
John 1:31
"And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water."
John was acquainted with the events that had marked the birth of Jesus. He had heard of the visit to Jerusalem in His boyhood, and of what had passed in the school of the rabbis. He knew of His sinless life, and believed Him to be the Messiah; but of this he had no positive assurance. The fact that Jesus had for so many years remained in obscurity, giving no special evidence of His mission, gave occasion for doubt as to whether He could be the Promised One. The Baptist, however, waited in faith, believing that in God's own time all would be made plain. It had been revealed to him that the Messiah would seek baptism at his hands, and that a sign of His divine character should then be given. Thus he would be enabled to present Him to the people. DA 109.3 When Jesus came to be baptized, John recognized in Him a purity of character that he had never before perceived in any man. The very atmosphere of His presence was holy and awe-inspiring. Among the multitudes that had gathered about him …
Both passages discuss John's initial lack of complete certainty about Jesus being the Messiah and the purpose of John's ministry being to reveal Jesus to Israel.
John 1:32
"And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him."
"But the Baptist did not surrender his faith in Christ. The memory of the voice from heaven and the descending dove, the spotless purity of Jesus, the power of the Holy Spirit that had rested upon John as he came into the Saviour's presence, and the testimony of the prophetic scriptures,—all witnessed that Jesus of Nazareth was the Promised One. DA 216.3"
The EGW passage directly references the event described in John 1:32, making it an explicit allusion.
John 1:37
"And the two disciples heard him speak, and they followed Jesus."
"Leaving John, they went to seek Jesus. One of the two was Andrew, the brother of Simon; the other was John the evangelist. These were Christ's first disciples. Moved by an irresistible impulse, they followed Jesus,— anxious to speak with Him, yet awed and silent, lost in the overwhelming significance of the thought, “Is this the Messiah?” DA 138.5"
Both passages describe the disciples following Jesus after hearing John the Baptist. The EGW passage elaborates on the disciples' motivations and feelings, building upon the biblical narrative.
John 1:38
"Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?"
"Jesus knew that the disciples were following Him. They were the first fruits of His ministry, and there was joy in the heart of the divine Teacher as these souls responded to His grace. Yet turning, He asked only, “What seek ye?” He would leave them free to turn back or to speak of their desire. DA 138.6"
The EGW passage directly quotes Jesus' question from John 1:38, "What seek ye?" and uses it as a springboard for further commentary.
"Of one purpose only were they conscious. One presence filled their thought. They exclaimed, “Rabbi, ... where dwellest Thou ?” In a brief interview by the wayside they could not receive that for which they longed. They desired to be alone with Jesus, to sit at His feet, and hear His words. DA 138.7"
The EGW passage directly quotes and elaborates on the biblical text, making it a clear explicit allusion.
John 1:39
"He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour."
"“He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day.” DA 139.1 If John and Andrew had possessed the unbelieving spirit of the priests and rulers, they would not have been found as learners at the feet of Jesus. They would have come to Him as critics, to judge His words. Many thus close the door to the most precious opportunities. But not so did these first disciples. They had responded to the Holy Spirit's call in the preaching of John the Baptist. Now they recognized the voice of the heavenly Teacher. To them the words of Jesus were full of freshness and truth and beauty. A divine illumination was shed upon the teaching of the Old Testament Scriptures. The many-sided themes of truth stood out in new light. DA 139.2"
The EGW passage directly quotes John 1:39 and builds upon the narrative, making it an explicit allusion.
John 1:41
"He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ."
"With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael. These examples should teach us the importance of personal effort, of making direct appeals to our kindred, friends, and neighbors. There are those who for a lifetime have professed to be acquainted with Christ, yet who have never made a personal effort to bring even one soul to the Saviour. They leave all the work for the minister. He may be well qualified for his calling, but he cannot do that which God has left for the members of the church. DA 141.2"
The EGW passage explicitly recounts the events described in John 1:41, making a direct connection and drawing a lesson from it.
"The attention of the company was now turned to the disciples. For the first time they had the opportunity of acknowledging their faith in Jesus. They told what they had seen and heard at the Jordan, and there was kindled in many hearts the hope that God had raised up a deliverer for His people. The news of the miracle spread through all that region, and was carried to Jerusalem. With new interest the priests and elders searched the prophecies pointing to Christ's coming. There was eager desire to learn the mission of this new teacher, who appeared among the people in so unassuming a manner. DA 150.1"
Both passages describe the disciples sharing their experiences and leading others to believe in Jesus as the Messiah. While not a direct quote, the theme of spreading the news of Jesus' arrival is present in both.
John 1:42
"And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone."
"son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.” DA 139.5"
EGW directly quotes and references John 1:42.
John 1:43
"The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me."
"“The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me.” Philip obeyed the command, and straightway he also became a worker for Christ. DA 139.6"
EGW directly quotes and references John 1:43.
At the head of one of the groups into which the apostles are divided stands the name of Philip. He was the first disciple to whom Jesus addressed the distinct command, “Follow Me.” Philip was of Bethsaida, the city of Andrew and Peter. He had listened to the teaching of John the Baptist, and had heard his announcement of Christ as the Lamb of God. Philip was a sincere seeker for truth, but he was slow of heart to believe. Although he had joined himself to Christ, yet his announcement of Him to Nathanael shows that he was not fully convinced of the divinity of Jesus. Though Christ had been proclaimed by the voice from heaven as the Son of God, to Philip He was “Jesus of Nazareth, the son of Joseph.” John 1:45 . Again, when the five thousand were fed, Philip's lack of faith was shown. It was to test him that Jesus questioned, “Whence shall we buy bread, that these may eat?” Philip's answer was on the side of unbelief: “Two hundred pennyworth of bread is not sufficient for them, that ever…
The EGW passage directly quotes and discusses John 1:43, making it an explicit allusion. The context and interpretation are also consistent.
"Christ looked upon the young man and longed after his soul. He longed to send him forth as a messenger of blessing to men. In the place of that which He called upon him to surrender, Christ offered him the privilege of companionship with Himself. “Follow Me,” He said. This privilege had been counted a joy by Peter, James, and John. The young man himself looked upon Christ with admiration. His heart was drawn toward the Saviour. But he was not ready to accept the Saviour's principle of self-sacrifice. He chose his riches before Jesus. He wanted eternal life, but would not receive into the soul that unselfish love which alone is life, and with a sorrowful heart he turned away from Christ. COL 393.2"
While both passages contain the phrase 'Follow Me,' the context is different. In the EGW passage, it's within the story of the rich young ruler and the call to sacrifice. In John 1:43, it's a simple call to discipleship. The connection is thematic, focusing on the call to follow Jesus, but not a direct allusion to the specific narrative.
John 1:45
"Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph."
"At the marriage feast she meets Him, the same tender, dutiful son. Yet He is not the same. His countenance is changed. It bears the traces of His conflict in the wilderness, and a new expression of dignity and power gives evidence of His heavenly mission. With Him is a group of young men, whose eyes follow Him with reverence, and who call Him Master. These companions recount to Mary what they have seen and heard at the baptism and elsewhere. They conclude by declaring, “We have found Him, of whom Moses in the law, and the prophets, did write.” John 1:45 . DA 145.2"
The EGW passage directly quotes John 1:45, attributing the statement to the disciples and connecting it to their declaration about finding the one prophesied in the law and the prophets.
"heart will always reveal its presence by diffusing itself. Philip went in search of Nathanael, and as he called, Nathanael answered from his place of prayer under the fig tree. Nathanael had not had the privilege of listening to the words of Jesus, but he was being drawn toward Him in spirit. He longed for light, and was at that moment sincerely praying for it. Philip with joy exclaimed: “We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth.” John 1:45 . At Philip's invitation Nathanael sought and found the Saviour, and in his turn joined in the work of winning souls for Christ. 6T 428.2"
Ellen White directly references John 1:45 in this passage.
At the head of one of the groups into which the apostles are divided stands the name of Philip. He was the first disciple to whom Jesus addressed the distinct command, “Follow Me.” Philip was of Bethsaida, the city of Andrew and Peter. He had listened to the teaching of John the Baptist, and had heard his announcement of Christ as the Lamb of God. Philip was a sincere seeker for truth, but he was slow of heart to believe. Although he had joined himself to Christ, yet his announcement of Him to Nathanael shows that he was not fully convinced of the divinity of Jesus. Though Christ had been proclaimed by the voice from heaven as the Son of God, to Philip He was “Jesus of Nazareth, the son of Joseph.” John 1:45 . Again, when the five thousand were fed, Philip's lack of faith was shown. It was to test him that Jesus questioned, “Whence shall we buy bread, that these may eat?” Philip's answer was on the side of unbelief: “Two hundred pennyworth of bread is not sufficient for them, that ever…
Ellen White directly references John 1:45 in this passage.
"Nathanael prayed that he might know whether or not the One announced by John the Baptist as the Messiah was indeed the Lamb of God that taketh away the sin of the world. While he was laying his perplexities before God and asking for light, Philip called him, and in earnest, joyful tones exclaimed: “We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.” John 1:45 . 6T 37.3"
Ellen White directly references John 1:45 in this passage.
"The message, “We have found Him, of whom Moses in the law, and the prophets, did write,” seemed to Nathanael a direct answer to his prayer. But Philip had yet a trembling faith. He added doubtfully, “Jesus of Nazareth, the son of Joseph.” Again prejudice arose in Nathanael's heart. He exclaimed, “Can there any good thing come out of Nazareth?” DA 140.2"
EGW directly quotes and references John 1:45, making it a clear explicit allusion.
John 1:46
"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see."
"The life of Jesus was a life in harmony with God. While He was a child, He thought and spoke as a child; but no trace of sin marred the image of God within Him. Yet He was not exempt from temptation. The inhabitants of Nazareth were proverbial for their wickedness. The low estimate in which they were generally held is shown by Nathanael's question, “Can there any good thing come out of Nazareth?” John 1:46 . Jesus was placed where His character would be tested. It was necessary for Him to be constantly on guard in order to preserve His purity. He was subject to all the conflicts which we have to meet, that He might be an example to us in childhood, youth, and manhood. DA 71.1"
Ellen White directly references John 1:46 in this passage.
"If Nathanael had trusted to the rabbis for guidance, he would never have found Jesus. It was by seeing and judging for himself that he became a disciple. So in the case of many today whom prejudice withholds from good. How different would be the result if they would “come and see”! DA 140.5"
The EGW passage directly quotes and builds upon Philip's invitation to Nathanael, "Come and see," found in John 1:46.
"Jesus, whom Paul was about to present before the Greeks in Corinth as the Christ, was a Jew of lowly origin, reared in a town proverbial for its wickedness. He had been rejected by His own nation and at last crucified as a malefactor. The Greeks believed that there was need of elevating the human race, but they regarded the study of philosophy and science as the only means of attaining to true elevation and honor. Could Paul lead them to believe that faith in the power of this obscure Jew would uplift and ennoble every power of the being? AA 244.2"
Both passages deal with prejudice against a person/place due to perceived lowliness and the potential for good to come from unexpected sources. The connection is thematic rather than a direct quote or allusion.
John 1:47
"Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!"
"Never should the Bible be studied without prayer. Before opening its pages, we should ask for the enlightenment of the Holy Spirit, and it will be given. When Nathanael came to Jesus, the Saviour exclaimed, “Behold an Israelite indeed, in whom is no guile.” [ John 1:47 .] Nathanael said, “Whence knowest thou me?” Jesus answered, “Before that Philip called thee, when thou wast under the fig-tree, I saw thee.” And Jesus will see us also in the secret places of prayer, if we will seek him for light, that we may know what is truth. Angels from the world of light will be with those who in humility of heart seek for divine guidance. CE 59.1"
Ellen White directly references John 1:47 in this passage.
"Philip entered into no controversy. He said, “Come and see. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile!” In surprise Nathanael exclaimed, “Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.” DA 140.3"
EGW directly quotes John 1:47, making it a clear explicit allusion.
"In happy contrast to Philip's unbelief was the childlike trust of Nathanael. He was a man of intensely earnest nature, one whose faith took hold upon unseen realities. Yet Philip was a student in the school of Christ, and the divine Teacher bore patiently with his unbelief and dullness. When the Holy Spirit was poured out upon the disciples, Philip became a teacher after the divine order. He knew whereof he spoke, and he taught with an assurance that carried conviction to the hearers. DA 293.1"
Both passages discuss Nathanael's character, with Jesus describing him as an Israelite 'in whom is no guile' and EGW highlighting his 'childlike trust' and earnest nature.
John 1:48
"Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee."
"Above the clamor of priests and rabbis and the shouts of welcome from the multitude, that unuttered desire of the chief publican spoke to the heart of Jesus. Suddenly, just beneath the fig tree, a group halts, the company before and behind come to a standstill, and One looks upward whose glance seems to read the soul. Almost doubting his senses, the man in the tree hears the words, “Zacchaeus, make haste, and come down; for today I must abide at thy house.” DA 553.3"
Both passages involve Jesus seeing someone under a fig tree and demonstrating knowledge of them. While the context and individuals are different (Zacchaeus vs. Nathanael), there's a thematic parallel in Jesus's ability to perceive individuals in specific locations and situations.
"On reaching Cana he found a throng surrounding Jesus. With an anxious heart he pressed through to the Saviour's presence. His faith faltered when he saw only a plainly dressed man, dusty and worn with travel. He doubted that this Person could do what he had come to ask of Him; yet he secured an interview with Jesus, told his errand, and besought the Saviour to accompany him to his home. But already his sorrow was known to Jesus. Before the officer had left his home, the Saviour had beheld his affliction. DA 197.1"
Both passages highlight Jesus's ability to know things about people before they tell him. In the EGW passage, Jesus knows the nobleman's sorrow before he arrives. In the John passage, Jesus knows Nathanael's location and activity before Philip calls him. This suggests a thematic parallel regarding Jesus's divine knowledge.
John 1:49
"Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."
"It was enough. The divine Spirit that had borne witness to Nathanael in his solitary prayer under the fig tree now spoke to him in the words of Jesus. Though in doubt, and yielding somewhat to prejudice, Nathanael had come to Christ with an honest desire for truth, and now his desire was met. His faith went beyond that of the one who had brought him to Jesus. He answered and said, “Rabbi, Thou art the Son of God; Thou art the King of Israel.” DA 140.4"
EGW directly quotes John 1:49, making it a clear explicit allusion.
John 1:50
"Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these."
"Nathanael's first expression of his faith, so full and earnest and sincere, fell like music on the ears of Jesus. And He “answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.” The Saviour looked forward with joy to His work in preaching good tidings to the meek, binding up the brokenhearted, and proclaiming liberty to the captives of Satan. At thought of the precious blessings He had brought to men, Jesus added, “Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” DA 142.3"
The EGW passage directly quotes and elaborates on John 1:50, making it a clear and explicit allusion.
"He gives grace for grace. There can be no failure of supply. If you abide in Him, the fact that you receive a rich gift today insures the reception of a richer gift tomorrow. The words of Jesus to Nathanael express the law of God's dealing with the children of faith. With every fresh revelation of His love, He declares to the receptive heart, “Believest thou? thou shalt see greater things than these.” John 1:50 . DA 148.3"
Ellen White directly references John 1:50 in this passage.
John 1:51
"And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man."
The history of more than a thousand years of God's special favor and guardian care, manifested to the chosen people, was open to the eye of Jesus. There was Mount Moriah, where the son of promise, an unresisting victim, had been bound to the altar—emblem of the offering of the Son of God. There the covenant of blessing, the glorious Messianic promise, had been confirmed to the father of the faithful. Genesis 22:9, 16-18 . There the flames of the sacrifice ascending to heaven from the threshing floor of Ornan had turned aside the sword of the destroying angel ( 1 Chronicles 21 )—fitting symbol of the Saviour's sacrifice and mediation for guilty men. Jerusalem had been honored of God above all the earth. The Lord had “chosen Zion,” He had “desired it for His habitation.” Psalm 132:13 . There, for ages, holy prophets had uttered their messages of warning. There priests had waved their censers, and the cloud of incense, with the prayers of the worshipers, had ascended before God. There dai…
Ellen White directly references John 1:51 in this passage.
"This is the same figure to which Christ referred in His conversation with Nathanael, when He said, “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” John 1:51 . In the apostasy, man alienated himself from God; earth was cut off from heaven. Across the gulf that lay between, there could be no communion. But through Christ, earth is again linked with heaven. With His own merits, Christ has bridged the gulf which sin had made, so that the ministering angels can hold communion with man. Christ connects fallen man in his weakness and helplessness with the Source of infinite power. SC 20.1"
Ellen White directly references John 1:51 in this passage.
"Here Christ virtually says, On the bank of the Jordan the heavens were opened, and the Spirit descended like a dove upon Me. That scene was but a token that I am the Son of God. If you believe on Me as such, your faith shall be quickened. You shall see that the heavens are opened, and are never to be closed. I have opened them to you. The angels of God are ascending, bearing the prayers of the needy and distressed to the Father above, and descending, bringing blessing and hope, courage, help, and life, to the children of men. DA 142.4"
The EGW passage directly references and interprets John 1:51, making it an explicit allusion.
"The angels of God are ever passing from earth to heaven, and from heaven to earth. The miracles of Christ for the afflicted and suffering were wrought by the power of God through the ministration of the angels. And it is through Christ, by the ministration of His heavenly messengers, that every blessing comes from God to us. In taking upon Himself humanity, our Saviour unites His interests with those of the fallen sons and daughters of Adam, while through His divinity He grasps the throne of God. And thus Christ is the medium of communication of men with God, and of God with men. DA 143.1"
The EGW passage expands on the imagery of angels ascending and descending, directly referencing John 1:51.
"Jacob of old, when oppressed with the fear that his sin had cut him off from God, lay down to rest, and “he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven.” The connection between earth and heaven was thus revealed to him, and words of comfort and hope were spoken to the wanderer by Him who stood at the top of the shadowy stairs. That the heavenly vision may be repeated to many as they read this story of the way of life, is the sincere wish of the publishers, and— SC 6.2"
Both passages deal with the connection between heaven and earth, and the idea of angels ascending and descending. While EGW references Jacob's ladder, John 1:51 alludes to it, suggesting Jesus is the new connection. The thematic parallel is strong.