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 11:1-44
"Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judea again. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. Then when Jesus came, he found that he had lain in the grave four days already. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house."
"Chapter 58—“Lazarus, Come Forth” This chapter is based on Luke 10:38-42 ; John 11:1-44 . Among the most steadfast of Christ's disciples was Lazarus of Bethany. From their first meeting his faith in Christ had been strong; his love for Him was deep, and he was greatly beloved by the Saviour. It was for Lazarus that the greatest of Christ's miracles was performed. The Saviour blessed all who sought His help; He loves all the human family, but to some He is bound by peculiarly tender associations. His heart was knit by a strong bond of affection to the family at Bethany, and for one of them His most wonderful work was wrought. DA 524"
Ellen White directly references John 11:1-44 in this passage.
John 11:3
"Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick."
"Sorrow entered the peaceful home where Jesus had rested. Lazarus was stricken with sudden illness, and his sisters sent to the Saviour, saying, “Lord, behold, he whom Thou lovest is sick.” They saw the violence of the disease that had seized their brother, but they knew that Christ had shown Himself able to heal all manner of diseases. They believed that He would sympathize with them in their distress; therefore they made no urgent demand for His immediate presence, but sent only the confiding message, “He whom Thou lovest is sick.” They thought that He would immediately respond to their message, and be with them as soon as He could reach Bethany. DA 525.3"
The EGW passage directly quotes and builds upon John 11:3, making it a clear explicit allusion.
John 11:4
"When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby."
"Anxiously they waited for a word from Jesus. As long as the spark of life was yet alive in their brother, they prayed and watched for Jesus to come. But the messenger returned without Him. Yet he brought the message, “This sickness is not unto death,” and they clung to the hope that Lazarus would live. Tenderly they tried to speak words of hope and encouragement to the almost unconscious sufferer. When Lazarus died, they were bitterly disappointed; but they felt the sustaining grace of Christ, and this kept them from reflecting any blame on the Saviour. DA 526.1"
The EGW passage directly quotes and builds upon John 11:4, making it a clear explicit allusion.
"When Christ heard the message, the disciples thought He received it coldly. He did not manifest the sorrow they expected Him to show. Looking up to them, He said, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.” For two days He remained in the place where He was. This delay was a mystery to the disciples. What a comfort His presence would be to the afflicted household! they thought. His strong affection for the family at Bethany was well known to the disciples, and they were surprised that He did not respond to the sad message, “He whom Thou lovest is sick.” DA 526.2"
The EGW passage directly quotes and builds upon John 11:4, making it a clear explicit allusion.
"But it was not only because of His human sympathy with Mary and Martha that Jesus wept. In His tears there was a sorrow as high above human sorrow as the heavens are higher than the earth. Christ did not weep for Lazarus; for He was about to call him from the grave. He wept because many of those now mourning for Lazarus would soon plan the death of Him who was the resurrection and the life. But how unable were the unbelieving Jews rightly to interpret His tears! Some, who could see nothing more than the outward circumstances of the scene before Him as a cause for His grief, said softly, “Behold how He loved him!” Others, seeking to drop the seed of unbelief into the hearts of those present, said derisively, “Could not this Man, which opened the eyes of the blind, have caused that even this man should not have died?” If it were in Christ's power to save Lazarus, why then did He suffer him to die? DA 533.4"
The EGW passage directly references the events surrounding Lazarus's resurrection and the reactions of the people, including the statement about Jesus's love for Lazarus. While John 11:4 is not directly quoted, it sets the stage for the events that follow, and the EGW passage provides commentary on the broader context and implications of those events. The connection is more than just thematic; it's a direct commentary on the narrative in John 11.
"time thought me to be dying. She wished to purchase a burial robe for me, but my mother said, Not yet; for something told her that I would not die. 1T 10.2"
Both passages involve a situation where someone is expected to die, but there is a sense that death will not occur. In John 11:4, Jesus states Lazarus's sickness is not unto death. In EGW's passage, her mother has a feeling she will not die. The connection is thematic, based on the anticipation of death being averted.
John 11:8
"His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?"
"After waiting for two days, Jesus said to the disciples, “Let us go into Judea again.” The disciples questioned why, if Jesus were going to Judea, He had waited two days. But anxiety for Christ and for themselves was now uppermost in their minds. They could see nothing but danger in the course He was about to pursue. “Master,” they said, “the Jews of late sought to stone Thee; and goest Thou thither again? Jesus answered, Are there not twelve hours in the day?” I am under the guidance of My Father; as long as I do His will, My life is safe. My twelve hours of day are not yet ended. I have entered upon the last remnant of My day; but while any of this remains, I am safe. DA 526.4"
The EGW passage directly quotes and expands upon John 11:8, making the connection explicit.
John 11:9-10
"Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him."
"If Brother S had walked in the light, he would not have made so many serious failures. “If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.” The path of obedience is the path of safety. “He that walketh uprightly walketh surely.” Walk in the light, and “then shalt thou walk in thy way safely, and thy foot shall not stumble.” Those who do not walk in the light will have a sickly, stunted religion. Brother S should feel the importance of walking in the light, however crucifying to self. It is earnest effort, prompted by love for souls, which strengthens the heart and develops the graces. 3T 108.3"
EGW directly quotes John 11:9-10.
John 11:11
"These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep."
"“These things said He: and after that He saith unto them, Our friend Lazarus sleepeth; but I go that I may awake him out of sleep.” “Our friend Lazarus sleepeth.” How touching the words! how full of sympathy! In the thought of the peril their Master was about to incur by going to Jerusalem, the disciples had almost forgotten the bereaved family at Bethany. But not so Christ. The disciples felt rebuked. They had been disappointed because Christ did not respond more promptly to the message. They had been tempted to think that He had not the tender love for Lazarus and his sisters that they had thought He had, or He would have hastened back with the messenger. But the words, “Our friend Lazarus sleepeth,” awakened right feelings in their minds. They were convinced that Christ had not forgotten His suffering friends. DA 527.2"
The EGW passage directly quotes and comments on John 11:11, making it a clear and direct allusion.
"The disciples marveled at Christ's words when He said, “Lazarus is dead. And I am glad ... that I was not there.” Did the Saviour by His own choice avoid the home of His suffering friends? Apparently Mary and Martha and the dying Lazarus were left alone. But they were not alone. Christ beheld the whole scene, and after the death of Lazarus the bereaved sisters were upheld by His grace. Jesus witnessed the sorrow of their rent hearts, as their brother wrestled with his strong foe, death. He felt every pang of anguish, as He said to His disciples, “Lazarus is dead.” But Christ had not only the loved ones at Bethany to think of; He had the training of His disciples to consider. They were to be His representatives to the world, that the Father's blessing might embrace all. For their sake He permitted Lazarus to die. Had He restored him from illness to health, the miracle that is the most positive evidence of His divine character, would not have been performed. DA 528.1"
While the EGW passage references John 11 and the Lazarus story, the direct connection to John 11:11 is weak. The EGW passage focuses on Christ's reasons for allowing Lazarus to die and the disciples' training, while John 11:11 is simply the statement about Lazarus sleeping. The connection is more thematic, relating to the overall narrative, but not a direct allusion.
John 11:14
"Then said Jesus unto them plainly, Lazarus is dead."
"“Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.” Thomas could see nothing but death in store for his Master if he went to Judea; but he girded up his spirit, and said to the other disciples, “Let us also go, that we may die with Him.” He knew the hatred of the Jews toward Christ. It was their purpose to compass His death, but this purpose had not succeeded, because some of His allotted time still remained. During this time Jesus had the guardianship of heavenly angels; and even in the regions of Judea, where the rabbis were plotting how they might take Him and put Him to death, no harm could come to Him. DA 527.4"
The EGW passage directly quotes John 11:14, making the connection explicit.
John 11:20
"Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house."
"The message was given to Martha so quietly that others in the room did not hear. Absorbed in her grief, Mary did not hear the words. Rising at once, Martha went out to meet her Lord, but thinking that she had gone to the place where Lazarus was buried, Mary sat still in her sorrow, making no outcry. DA 529.3"
The EGW passage directly recounts the events described in John 11:20, providing additional details and context. The connection is clear and direct.
John 11:21
"Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died."
"Martha hastened to meet Jesus, her heart agitated by conflicting emotions. In His expressive face she read the same tenderness and love that had always been there. Her confidence in Him was unbroken, but she thought of her dearly loved brother, whom Jesus also had loved. With grief surging in her heart because Christ had not come before, yet with hope that even now He would do something to comfort them, she said, “Lord, if Thou hadst been here, my brother had not died.” Over and over again, amid the tumult made by the mourners, the sisters had repeated these words. DA 529.4"
The EGW passage directly quotes John 11:21, making the connection explicit.
John 11:22
"But I know, that even now, whatsoever thou wilt ask of God, God will give it thee."
"With human and divine pity Jesus looked into her sorrowful, careworn face. Martha had no inclination to recount the past; all was expressed by the pathetic words, “Lord, if Thou hadst been here, my brother had not died.” But looking into that face of love, she added, “I know, that even now, whatsoever Thou wilt ask of God, God will give it Thee.” DA 529.5"
EGW directly quotes John 11:22.
John 11:23
"Jesus saith unto her, Thy brother shall rise again."
"Jesus encouraged her faith, saying, “Thy brother shall rise again.” His answer was not intended to inspire hope of an immediate change. He carried Martha's thoughts beyond the present restoration of her brother, and fixed them upon the resurrection of the just. This He did that she might see in the resurrection of Lazarus a pledge of the resurrection of all the righteous dead, and an assurance that it would be accomplished by the Saviour's power. DA 530.1"
The EGW passage directly quotes and expands upon the Bible verse.
John 11:24
"Martha saith unto him, I know that he shall rise again in the resurrection at the last day."
"Martha answered, “I know that he shall rise again in the resurrection at the last day.” DA 530.2"
The EGW passage is a direct quote from John 11:24.
John 11:25
"Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:"
Elder I. H. Evans read the story of the raising of Lazarus from the dead, as recorded in the eleventh chapter of John. Jesus has declared: “I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die.” Elder Evans also read, from the apostle Paul's inspired testimony in 1 Corinthians 15 , many positive and comforting assurances concerning the resurrection of the righteous. “If there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain.” “If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept.” “In Christ shall all be made alive.” “Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” “Thanks be to God, which giveth us the victory through our Lord Jesus …
The EGW passage directly quotes John 11:25, making it a clear and explicit allusion.
"He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity. DA 529.1"
Both passages connect Jesus to resurrection and life. The EGW passage describes the raising of Lazarus as evidence of Jesus' power to bring life and immortality, while John 11:25 directly quotes Jesus declaring Himself to be the resurrection and the life. The connection is a strong thematic parallel.
"During His ministry, Jesus had raised the dead to life. He had raised the son of the widow of Nain, and the ruler's daughter and Lazarus. But these were not clothed with immortality. After they were raised, they were still subject to death. But those who came forth from the grave at Christ's resurrection were raised to everlasting life. They ascended with Him as trophies of His victory over death and the grave. These, said Christ, are no longer the captives of Satan; I have redeemed them. I have brought them from the grave as the first fruits of My power, to be with Me where I am, nevermore to see death or experience sorrow. DA 786.2"
Both passages deal with Jesus' power over death and resurrection. The EGW passage illustrates this with specific examples and expands on the concept of eternal life, while John 11:25 is a direct statement of Jesus' role as the resurrection and the life.
John 11:28
"And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee."
"come, and calleth for thee.” She delivered her message as quietly as possible; for the priests and rulers were prepared to arrest Jesus when opportunity offered. The cries of the mourners prevented her words from being heard. DA 530.5"
The EGW passage directly references and expands upon the events described in John 11:28.
John 11:32
"Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died."
"On hearing the message, Mary rose hastily, and with an eager look on her face left the room. Thinking that she had gone to the grave to weep, the mourners followed her. When she reached the place where Jesus was waiting, she knelt at His feet, and said with quivering lips, “Lord, if Thou hadst been here, my brother had not died.” The cries of the mourners were painful to her; for she longed for a few quiet words alone with Jesus. But she knew of the envy and jealousy cherished in the hearts of some present against Christ, and she was restrained from fully expressing her grief. DA 533.1"
The EGW passage directly references and expands upon the events and dialogue in John 11:32. The connection is clear and direct.
John 11:33
"When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,"
"“When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled.” He read the hearts of all assembled. He saw that with many, what passed as a demonstration of grief was only pretense. He knew that some in the company, now manifesting hypocritical sorrow, would erelong be planning the death, not only of the mighty miracle worker, but of the one to be raised from the dead. Christ could have stripped from them their robe of pretended sorrow. But He restrained His righteous indignation. The words He could in all truth have spoken, He did not speak, because of the loved one kneeling at His feet in sorrow, who truly believed in Him. DA 533.2"
The EGW passage directly quotes and elaborates on the scene described in John 11:33.
"“Where have ye laid him?” He asked, “They said unto Him, Lord, come and see.” Together they proceeded to the grave. It was a mournful scene. Lazarus had been much beloved, and his sisters wept for him with breaking hearts, while those who had been his friends mingled their tears with those of the bereaved sisters. In view of this human distress, and of the fact that the afflicted friends could mourn over the dead while the Saviour of the world stood by,—“Jesus wept.” Though He was the Son of God, yet He had taken human nature upon Him, and He was moved by human sorrow. His tender, pitying heart is ever awakened to sympathy by suffering. He weeps with those that weep, and rejoices with those that rejoice. DA 533.3"
Both passages describe Jesus' emotional response to the weeping of others at Lazarus' tomb. While EGW doesn't directly quote John 11:33, the context and theme of shared sorrow are clear.
John 11:34
"And said, Where have ye laid him? They said unto him, Lord, come and see."
"“Where have ye laid him?” He asked, “They said unto Him, Lord, come and see.” Together they proceeded to the grave. It was a mournful scene. Lazarus had been much beloved, and his sisters wept for him with breaking hearts, while those who had been his friends mingled their tears with those of the bereaved sisters. In view of this human distress, and of the fact that the afflicted friends could mourn over the dead while the Saviour of the world stood by,—“Jesus wept.” Though He was the Son of God, yet He had taken human nature upon Him, and He was moved by human sorrow. His tender, pitying heart is ever awakened to sympathy by suffering. He weeps with those that weep, and rejoices with those that rejoice. DA 533.3"
EGW directly quotes John 11:34.
John 11:35
"Jesus wept."
"“Where have ye laid him?” He asked, “They said unto Him, Lord, come and see.” Together they proceeded to the grave. It was a mournful scene. Lazarus had been much beloved, and his sisters wept for him with breaking hearts, while those who had been his friends mingled their tears with those of the bereaved sisters. In view of this human distress, and of the fact that the afflicted friends could mourn over the dead while the Saviour of the world stood by,—“Jesus wept.” Though He was the Son of God, yet He had taken human nature upon Him, and He was moved by human sorrow. His tender, pitying heart is ever awakened to sympathy by suffering. He weeps with those that weep, and rejoices with those that rejoice. DA 533.3"
EGW directly quotes John 11:35.
John 11:39
"Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days."
"“Take ye away the stone.” Christ could have commanded the stone to remove, and it would have obeyed His voice. He could have bidden the angels who were close by His side to do this. At His bidding, invisible hands would have removed the stone. But it was to be taken away by human hands. Thus Christ would show that humanity is to co-operate with divinity. What human power can do divine power is not summoned to do. God does not dispense with man's aid. He strengthens him, co-operating with him as he uses the powers and capabilities given him. DA 535.3"
The EGW passage directly references the command in John 11:39 and provides theological commentary on it. The connection is clear and direct.
John 11:40
"Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?"
"God does not say, Ask once, and you shall receive. He bids us ask. Unwearyingly persist in prayer. The persistent asking brings the petitioner into a more earnest attitude, and gives him an increased desire to receive the things for which he asks. Christ said to Martha at the grave of Lazarus, “If thou wouldest believe, thou shouldest see the glory of God.” John 11:40 . COL 145.3"
Ellen White directly references John 11:40 in this passage.
"thou shalt see the glory of God. DA 794.6"
EGW uses the phrase "thou shalt see the glory of God," which is a direct quote from John 11:40.
"When the Lord is about to do a work, Satan moves upon someone to object. “Take ye away the stone,” Christ said. As far as possible, prepare the way for My work. But Martha's positive and ambitious nature asserted itself. She was unwilling that the decomposing body should be brought to view. The human heart is slow to understand Christ's words, and Martha's faith had not grasped the true meaning of His promise. DA 535.1 Christ reproved Martha, but His words were spoken with the utmost gentleness. “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” Why should you doubt in regard to My power? Why reason in opposition to My requirements? You have My word. If you will believe, you shall see the glory of God. Natural impossibilities cannot prevent the work of the Omnipotent One. Skepticism and unbelief are not humility. Implicit belief in Christ's word is true humility, true self-surrender. DA 535.2"
The EGW passage directly quotes John 11:40, making it an explicit allusion. The context is also the same: Jesus speaking to Martha about the resurrection of Lazarus.
John 11:41
"Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me."
"Calmly Christ stands before the tomb. A sacred solemnity rests upon all present. Christ steps closer to the sepulcher. Lifting His eyes to heaven, He says, “Father, I thank Thee that Thou hast heard Me.” Not long before this, Christ's enemies had accused Him of blasphemy, and had taken up stones to cast at Him because He claimed to be the Son of God. They accused Him of performing miracles by the power of Satan. But here Christ claims God as His Father, and with perfect confidence declares that He is the Son of God. DA 535.5"
The EGW passage directly references and expands upon the events and dialogue in John 11:41. The connection is clear and direct.
John 11:43
"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth."
"“And when He thus had spoken, He cried with a loud voice, Lazarus, come forth.” His voice, clear and penetrating, pierces the ear of the dead. As He speaks, divinity flashes through humanity. In His face, which is lighted up by the glory of God, the people see the assurance of His power. Every eye is fastened on the entrance to the cave. Every ear is bent to catch the slightest sound. With intense and painful interest all wait for the test of Christ's divinity, the evidence that is to substantiate His claim to be the Son of God, or to extinguish the hope forever. DA 536.2"
The EGW passage directly quotes and elaborates on the biblical verse, providing context and interpretation of the event.
John 11:44
"And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go."
"are impeded by the graveclothes in which he was laid away, and Christ says to the astonished spectators, “Loose him, and let him go.” Again they are shown that the human worker is to co-operate with God. Humanity is to work for humanity. Lazarus is set free, and stands before the company, not as one emaciated from disease, and with feeble, tottering limbs, but as a man in the prime of life, and in the vigor of a noble manhood. His eyes beam with intelligence and with love for his Saviour. He casts himself in adoration at the feet of Jesus. DA 536.3 The beholders are at first speechless with amazement. Then there follows an inexpressible scene of rejoicing and thanksgiving. The sisters receive their brother back to life as the gift of God, and with joyful tears they brokenly express their thanks to the Saviour. But while brother, sisters, and friends are rejoicing in this reunion, Jesus withdraws from the scene. When they look for the Life-giver, He is not to be found. DA 536.4"
The EGW passage directly quotes and expands upon the biblical verse, providing context and interpretation of the event.
John 11:45
"Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him."
"And there were in Jerusalem many who had secretly believed on Jesus, and many who had been deceived by the priests and rulers. To these also the gospel was to be presented. 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. While all Jerusalem was stirred by the thrilling events of the past few weeks, the preaching of the gospel would make the deepest impression. DA 820.4"
Both passages address the presence of believers in Jerusalem, some openly and others secretly. The EGW passage expands on the idea that many were deceived and needed to be reached, while John 11:45 shows some believing after witnessing Jesus' miracles. The connection lies in the existence of believers and potential believers within Jerusalem.
"anything.... Their love, and their hatred, and their envy, is now perished.” Ecclesiastes 9:5, 6 . But Lazarus did have a wonderful testimony to bear in regard to the work of Christ. He had been raised from the dead for this purpose. With assurance and power he declared that Jesus was the Son of God. DA 557.4"
While EGW quotes Ecclesiastes to contrast with Lazarus's situation, the connection to John 11:45 lies in the result of Lazarus's resurrection: people believed in Jesus. EGW emphasizes Lazarus's testimony, while John focuses on the belief it inspired.
John 11:47-48
"Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation."
"Christ's crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people. They had crucified Him; but here was a convincing proof that they had not put a stop to the working of miracles in His name, nor to the proclamation of the truth He taught. Already the healing of the cripple and the preaching of the apostles had filled Jerusalem with excitement. AA 66.1"
Both passages discuss the chief priests' and Pharisees' concern about Jesus' miracles and their impact on their authority and the people's belief.
"The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, “Who is this?” but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem. DA 580.3"
Both passages describe the concerns of the religious leaders about Jesus' growing influence and their fear of Roman intervention. The EGW passage highlights the accusation of rebellion, while John focuses on the potential loss of their position and nation. The underlying fear of Roman reprisal due to Jesus' popularity connects them.
"So, as the priests, the rulers, and the elders gathered for consultation, it was their fixed determination to silence Him who did such marvelous works that all men wondered. Pharisees and Sadducees were more nearly united than ever before. Divided hitherto, they became one in their opposition to Christ. Nicodemus and Joseph had, in former councils, prevented the condemnation of Jesus, and for this reason they were not now summoned. There were present at the council other influential men who believed on Jesus, but their influence prevailed nothing against that of the malignant Pharisees. DA 538.3"
Both passages describe the chief priests and Pharisees gathering in council to discuss what to do about Jesus' miracles and the potential consequences.
"They had signally failed to subvert the authority of Jesus or to alienate the respect and attention of the people, many of whom were convicted by His words. The rulers themselves had felt deep condemnation as He had pressed their guilt home upon their consciences; yet this only made them the more bitter against Him. They were determined to take His life. They sent messengers all over the country to warn the people against Jesus as an impostor. Spies were sent to watch Him, and report what He said and did. The precious Saviour was now most surely standing under the shadow of the cross. DA 213.4"
Both passages describe the growing opposition to Jesus from the religious leaders, their fear of his influence, and their plotting to eliminate him. The EGW passage provides a more detailed account of their actions.
John 11:47-54
"Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples."
Chapter 59—Priestly Plottings This chapter is based on John 11:47-54 . Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a c…
Ellen White directly references John 11:47-54 in this passage.
John 11:48
"If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation."
"These words faithfully described the corrupt and self-righteous inhabitants of Jerusalem. While claiming to observe rigidly the precepts of God's law, they were transgressing all its principles. They hated Christ because His purity and holiness revealed their iniquity; and they accused Him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew Him to be sinless, they had declared that His death was necessary to their safety as a nation. “If we let Him thus alone,” said the Jewish leaders, “all men will believe on Him: and the Romans shall come and take away both our place and nation.” John 11:48 . If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish. GC 27.1"
Ellen White directly references John 11:48 in this passage.
"They had been jealous of Christ's influence with the people when living; they were jealous of Him even in death. They dreaded the dead Christ more, far more, than they had ever feared the living Christ. They dreaded to have the attention of the people directed any further to the events attending His crucifixion. They feared the results of that day's work. Not on any account would they have had His body remain on the cross during the Sabbath. The Sabbath was now drawing on, and it would be a violation of its sanctity for the bodies to hang upon the cross. So, using this as a pretext, the leading Jews requested Pilate that the death of the victims might be hastened, and their bodies be removed before the setting of the sun. DA 771.2"
Both passages highlight the Jewish leaders' fear of Jesus' influence and the potential consequences. The EGW passage focuses on their immediate fear after the crucifixion, while John 11:48 describes their earlier concerns. There is a clear thematic parallel.
"created. Aleander, the papal legate to whom the case had been specially entrusted, was alarmed and enraged. He saw that the result would be disastrous to the papal cause. To institute inquiry into a case in which the pope had already pronounced sentence of condemnation would be to cast contempt upon the authority of the sovereign pontiff. Furthermore, he was apprehensive that the eloquent and powerful arguments of this man might turn away many of the princes from the cause of the pope. He therefore, in the most urgent manner, remonstrated with Charles against Luther's appearance at Worms. About this time the bull declaring Luther's excommunication was published; and this, coupled with the representations of the legate, induced the emperor to yield. He wrote to the elector that if Luther would not retract, he must remain at Wittenberg. GC 146.2"
Both passages describe a fear that a leader's influence will cause widespread belief and subsequent negative consequences from authorities. In John, the Jewish leaders fear Jesus's popularity will provoke Roman intervention; in the EGW passage, Aleander fears Luther's arguments will sway princes away from the Pope.
"without the force of arms, what would become of their nation? How could the power and glory so long anticipated bring the nations as subjects to the city of the Jews? Had not the priests taught that Israel was to bear rule over all the earth? and could it be possible that the great religious teachers were in error? DA 242.3"
Both passages deal with the Jewish leaders' concerns about their nation's power and position in relation to the Romans and the potential consequences of Jesus's growing influence.
"The rabbis gloried in their superiority, not only to the people of other nations, but to the masses of their own. With their fierce hatred of their Roman oppressors, they cherished the determination to recover by force of arms their national supremacy. The followers of Jesus, whose message of peace was so contrary to their schemes of ambition, they hated and put to death. In this persecution, Saul was one of the most bitter and relentless actors. Ed 65.1"
Both passages discuss the animosity of Jewish leaders towards perceived threats to their national identity and power. The EGW passage describes their hatred of Jesus' followers, while John 11:48 expresses fear of Roman reprisal if Jesus gains too much influence. The connection lies in the shared theme of nationalistic anxieties and the rejection of those seen as undermining their position.
"reasoning he thought to silence the remonstrances of those who might dare to say that as yet nothing worthy of death had been found in Jesus. DA 540.2"
Both passages deal with the fear of the Jewish leaders that Jesus's popularity will lead to Roman intervention. The EGW passage provides an interpretation of the leaders' motives, which is thematically linked to the concerns expressed in John 11:48.
John 11:49
"And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,"
"Satan told them that in order to maintain their authority, they must put Jesus to death. This counsel they followed. The fact that they might lose the power they then exercised, was, they thought, sufficient reason for coming to some decision. With the exception of a few who dared not speak their minds, the Sanhedrin received the words of Caiaphas as the words of God. Relief came to the council; the discord ceased. They resolved to put Christ to death at the first favorable opportunity. In rejecting the proof of the divinity of Jesus, these priests and rulers had locked themselves in impenetrable darkness. They had come wholly under the sway of Satan, to be hurried by him over the brink of eternal ruin. Yet such was their deception that they were well pleased with themselves. They regarded themselves as patriots, who were seeking the nation's salvation. DA 541.1"
The EGW passage elaborates on the events surrounding Caiaphas' statement and the Sanhedrin's decision to kill Jesus, providing context and interpretation of their motives. While not a direct quote, it expands on the implications of John 11:49.
"representative character. He was no longer accepted by God as an officiating priest. This course of action, as exhibited by Caiaphas, showed human passion, human imperfection. DA 709.1"
Both passages mention Caiaphas as the high priest and his actions. EGW interprets Caiaphas' actions as demonstrating human passion and imperfection, suggesting he was no longer accepted by God as an officiating priest. This is a direct interpretation of Caiaphas' role and actions as described in the Bible.
John 11:49-50
"And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not."
While the council was at the height of its perplexity, Caiaphas the high priest arose. Caiaphas was a proud and cruel man, overbearing and intolerant. Among his family connections were Sadducees, proud, bold, reckless, full of ambition and cruelty, which they hid under a cloak of pretended righteousness. Caiaphas had studied the prophecies, and although ignorant of their true meaning, he spoke with great authority and assurance: “Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.” Even if Jesus were innocent, urged the high priest, He must be put out of the way. He was troublesome, drawing the people to Himself, and lessening the authority of the rulers. He was only one; it was better that He should die than that the authority of the rulers should be weakened. If the people were to lose confidence in their rulers, the national power would be destroyed. Caiaphas urged that after this miracle the…
The EGW passage directly quotes and elaborates on John 11:49-50, making it a clear explicit allusion.
John 11:50
"Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not."
As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the “rulers of the people.” “It is expedient for us,” said the wily Caiaphas, “that one man should die for the people, and that the whole nation perish not.” John 11:50 . This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty…
Ellen White directly references John 11:50 in this passage.
John 11:52
"And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad."
"In declaring that one man should die for the nation, Caiaphas indicated that he had some knowledge of the prophecies, although it was very limited. But John, in his account of this scene, takes up the prophecy, and shows its broad and deep significance. He says, “And not for that nation only, but that also He should gather together in one the children of God that were scattered abroad.” How blindly did the haughty Caiaphas acknowledge the Saviour's mission! DA 540.1"
The EGW passage directly quotes and interprets John 11:52, making it an explicit allusion.
John 11:55-57
"And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him."
"Chapter 62—The Feast at Simon's House This chapter is based on Matthew 26:6-13 ; Mark 14:3-11 ; Luke 7:36-50 ; John 11:55-57 ; John 12:1-11 . Simon of Bethany was accounted a disciple of Jesus. He was one of the few Pharisees who had openly joined Christ's followers. He acknowledged Jesus as a teacher, and hoped that He might be the Messiah, but he had not accepted Him as a Saviour. His character was not transformed; his principles were unchanged. DA 557.1 Simon had been healed of the leprosy, and it was this that had drawn him to Jesus. He desired to show his gratitude, and at Christ's last visit to Bethany he made a feast for the Saviour and His disciples. This feast brought together many of the Jews. There was at this time much excitement at Jerusalem. Christ and His mission were attracting greater attention than ever before. Those who had come to the feast closely watched His movements, and some of them with unfriendly eyes. DA 557"
Ellen White directly references John 11:55-57 in this passage.