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 12:1
"Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead."
"The Saviour had reached Bethany only six days before the Passover, and according to His custom had sought rest at the home of Lazarus. The crowds of travelers who passed on to the city spread the tidings that He was on His way to Jerusalem, and that He would rest over the Sabbath at Bethany. Among the people there was great enthusiasm. Many flocked to Bethany, some out of sympathy with Jesus, and others from curiosity to see one who had been raised from the dead. DA 557.3"
EGW directly references the event in John 12:1, providing additional context and details.
John 12:1-11
"Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. Then said Jesus, Let her alone: against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always. Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests consulted that they might put Lazarus also to death; Because that by reason of him many of the Jews went away, and believed on Jesus."
"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 12:1-11 in this passage.
John 12:3
"Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment."
"The fragrant gift which Mary had thought to lavish upon the dead body of the Saviour she poured upon His living form. At the burial its sweetness could only have pervaded the tomb; now it gladdened His heart with the assurance of her faith and love. Joseph of Arimathaea and Nicodemus offered not their gift of love to Jesus in His life. With bitter tears they brought their costly spices for His cold, unconscious form. The women who bore spices to the tomb found their errand in vain, for He had risen. But Mary, pouring out her love upon the Saviour while He was conscious of her devotion, was anointing Him for the burial. And as He went down into the darkness of His great trial, He carried with Him the memory of that deed, an earnest of the love that would be His from His redeemed ones forever. DA 560.2"
The EGW passage directly refers to and expands upon the event described in John 12:3, where Mary anoints Jesus with ointment. The connection is clear and intentional.
John 12:6
"This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein."
Satan took advantage of the covetous, selfish disposition of Judas and led him to murmur when Mary poured the costly ointment upon Jesus. Judas looked upon this as a great waste, and declared that the ointment might have been sold and given to the poor. He cared not for the poor, but considered the liberal offering to Jesus extravagant. Judas prized his Lord just enough to sell Him for a few pieces of silver. And I saw that there were some like Judas among those who profess to be waiting for their Lord. Satan controls them, but they know it not. God cannot approve of the least degree of covetousness or selfishness, and He abhors the prayers and exhortations of those who indulge these evil traits. As Satan sees that his time is short, he leads men on to be more and more selfish and covetous, and then exults as he sees them wrapped up in themselves, close, penurious, and selfish. If the eyes of such could be opened, they would see Satan in hellish triumph, exulting over them and laughing…
The EGW passage directly references Judas's covetousness and his criticism of Mary's anointing of Jesus, drawing a clear parallel to the account in John 12:6.
the angel: “The ax must be laid at the root of the tree.” Those who, like Judas, have set their hearts upon earthly treasure will complain as he did. His heart coveted the costly ointment poured upon Jesus, and he sought to hide his selfishness under a pious, conscientious regard for the poor: “Why was not this ointment sold for three hundred pence, and given to the poor?” He wished that he had the ointment in his possession; it would not thus be lavished upon the Saviour. He would apply it to his own use; sell it for money. He prized his Lord just enough to sell Him to wicked men for a few pieces of silver. As Judas brought up the poor as an excuse for his selfishness, so professed Christians, whose hearts are covetous, will seek to hide their selfishness under a put-on conscientiousness. Oh, they fear that in adopting systematic benevolence we are becoming like the nominal churches! “Let not thy left hand know what thy right hand doeth.” They seem to have a conscientious desire to fo…
EGW directly references Judas's complaint about the ointment and connects it to his covetousness, which is the central point of John 12:6. The passage in John explains Judas's true motivation, which EGW uses to illustrate a broader principle about selfishness.
This little money was to Judas a continual temptation, and from time to time, when he did a little service for Christ, or devoted a little time to religious purposes, he paid himself out of the meager fund collected to advance the light of the gospel. He finally became so penurious that he made bitter complaint because the ointment poured upon the head of Jesus was expensive. He turned it over and over in his mind, and counted the money that might have been placed in his hands to expend if that ointment had been sold. His selfishness grew stronger until he felt that the treasury had really met with a great loss in not receiving the value of the ointment in money. He finally made open complaint of the extravagance of this expensive offering to Christ. Our Saviour rebuked him for this covetousness. This rankled in the heart of Judas, until, for a small sum of money, he consented to betray his Lord. There will be those among Sabbathkeepers who are no truer at heart than was Judas; but the…
The EGW passage directly references Judas's complaint about the ointment and connects it to his covetousness, which is explicitly mentioned in John 12:6. The passage directly alludes to the biblical account of Judas's actions and motivations.
"poor, he was robbing them of the money intended for their relief. Indignation might have been excited against him for his oppression of the widow, the orphan, and the hireling. But had Christ unmasked Judas, this would have been urged as a reason for the betrayal. And though charged with being a thief, Judas would have gained sympathy, even among the disciples. The Saviour reproached him not, and thus avoided giving him an excuse for his treachery. DA 563.2"
Both passages address Judas's character and his relationship to the poor. While the EGW passage doesn't directly quote John 12:6, it expands on the idea that Judas was a thief who didn't care for the poor, and uses this to explain why Jesus didn't expose him.
"Judas might have been benefited by all these lessons had he possessed a desire to be right at heart; but his acquisitiveness overcame him, and the love of money became a ruling power. He carried the purse containing the means to be used in carrying forward the work of Christ, and little sums were from time to time applied to his own use. His selfish heart grudged the offering made by Mary of the alabaster box of ointment, and he reproved her for her imprudence. Thus, instead of being a learner, he would be a teacher and instruct our Lord in regard to the propriety of her action. 4T 487.2"
The EGW passage describes Judas's actions with the purse and his theft, which aligns with the description of Judas in John 12:6 as a thief who carried the bag and stole from it. While not a direct quote, the thematic connection is strong.
John 12:8
"For the poor always ye have with you; but me ye have not always."
"All may find something to do. “The poor always ye have with you,” ( John 12:8 ), Jesus said, and none need feel that there is no place where they can labor for Him. Millions upon millions of human souls ready to perish, bound in chains of ignorance and sin, have never so much as heard of Christ's love for them. Were our condition and theirs to be reversed, what would we desire them to do for us? All this, so far as lies in our power, we are under the most solemn obligation to do for them. Christ's rule of life, by which every one of us must stand or fall in the judgment, is, “Whatsoever ye would that men should do to you, do ye even so to them.” Matthew 7:12 . DA 640.3"
Ellen White directly references John 12:8 in this passage.
John 12:9
"Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead."
"The Saviour had reached Bethany only six days before the Passover, and according to His custom had sought rest at the home of Lazarus. The crowds of travelers who passed on to the city spread the tidings that He was on His way to Jerusalem, and that He would rest over the Sabbath at Bethany. Among the people there was great enthusiasm. Many flocked to Bethany, some out of sympathy with Jesus, and others from curiosity to see one who had been raised from the dead. DA 557.3"
Both passages describe people coming to see Lazarus because he had been raised from the dead, alongside their interest in Jesus. EGW elaborates on the motivations of the crowd.
John 12:9-11
"Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests consulted that they might put Lazarus also to death; Because that by reason of him many of the Jews went away, and believed on Jesus."
"“If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” These words were proved true in the history of the Jewish nation. Christ's last and crowning miracle was the raising of Lazarus of Bethany, after he had been dead four days. The Jews were given this wonderful evidence of the Saviour's divinity, but they rejected it. Lazarus rose from the dead and bore his testimony before them, but they hardened their hearts against all evidence, and even sought to take his life. ( John 12:9-11 .) COL 265.1"
Ellen White directly references John 12:9-11 in this passage.
John 12:10
"But the chief priests consulted that they might put Lazarus also to death;"
Thus they proposed to destroy Jesus. But so long as Lazarus lived, the priests and rabbis knew that they were not secure. The very existence of a man who had been four days in the grave, and who had been restored by a word from Jesus, would sooner or later cause a reaction. The people would be avenged on their leaders for taking the life of One who could perform such a miracle. The Sanhedrin therefore decided that Lazarus also must die. To such lengths do envy and prejudice lead their slaves. The hatred and unbelief of the Jewish leaders had increased until they would even take the life of one whom infinite power had rescued from the grave. DA 558.3 While this plotting was going on at Jerusalem, Jesus and His friends were invited to Simon's feast. At the table the Saviour sat with Simon, whom He had cured of a loathsome disease, on one side, and Lazarus, whom He had raised from the dead, on the other. Martha served at the table, but Mary was earnestly listening to every word from the l…
The EGW passage directly alludes to the plot to kill Lazarus, as described in John 12:10.
John 12:12-19
"On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him."
"Chapter 63—“Thy King Cometh” This chapter is based on Matthew 21:1-11 ; Mark 11:1-10 ; Luke 19:29-44 ; John 12:12-19 . “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” Zechariah 9:9 . DA 569"
Ellen White directly references John 12:12-19 in this passage.
John 12:13
"Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord."
"Never before in His earthly life had Jesus permitted such a demonstration. He clearly foresaw the result. It would bring Him to the cross. But it was His purpose thus publicly to present Himself as the Redeemer. He desired to call attention to the sacrifice that was to crown His mission to a fallen world. While the people were assembling at Jerusalem to celebrate the Passover, He, the antitypical Lamb, by a voluntary act set Himself apart as an oblation. It would be needful for His church in all succeeding ages to make His death for the sins of the world a subject of deep thought and study. Every fact connected with it should be verified beyond a doubt. It was necessary, then, that the eyes of all people should now be directed to Him; the events which preceded His great sacrifice must be such as to call attention to the sacrifice itself. After such a demonstration as that attending His entry into Jerusalem, all eyes would follow His rapid progress to the final scene. DA 571.2"
EGW's description of the events surrounding Jesus' entry into Jerusalem, including the people's actions and the significance of the Passover, aligns with the events described in John 12:13.
"Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: “Hosanna to the Son of David.” And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them. 1T 57.3"
EGW references the event of Jesus' triumphal entry, including the cry of 'Hosanna,' which is also found in John 12:13. While not a direct quote, the reference is clear and specific.
"He who had Himself given these prophecies now for the last time repeated the warning. In fulfillment of prophecy the people had proclaimed Jesus king of Israel. He had received their homage, and accepted the office of king. In this character He must act. He knew that His efforts to reform a corrupt priesthood would be in vain; nevertheless His work must be done; to an unbelieving people the evidence of His divine mission must be given. DA 590.3"
Both passages refer to Jesus being proclaimed king. EGW interprets the event as Jesus accepting the office, which is a reasonable interpretation of the event described in John 12:13.
John 12:17
"The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record."
"Many caravans on their way to the feast passed through Jericho. Their arrival was always a festive season, but now a deeper interest stirred the people. It was known that the Galilean Rabbi who had so lately brought Lazarus to life was in the throng; and though whispers were rife as to the plottings of the priests, the multitudes were eager to do Him homage. DA 552.2"
EGW refers to the raising of Lazarus and the people's reaction, which is a clear parallel to John 12:17. While not a direct quote, the connection is strong and relevant to the context.
John 12:19
"The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him."
"Their questionings are silenced by a shout of triumph. Again and again it is repeated by the eager throng; it is taken up by the people afar off, and echoed from the surrounding hills and valleys. And now the procession is joined by crowds from Jerusalem. From the multitudes gathered to attend the Passover, thousands go forth to welcome Jesus. They greet Him with the waving of palm branches and a burst of sacred song. The priests at the temple sound the trumpet for evening service, but there are few to respond, and the rulers say to one another in alarm. “The world is gone after Him.” DA 571.1"
EGW directly quotes the Pharisees' statement from John 12:19, indicating a clear and intentional connection.
"The reports carried back to Jerusalem by the visitors to Bethany increased the excitement. The people were eager to see and hear Jesus. There was a general inquiry as to whether Lazarus would accompany Him to Jerusalem, and if the prophet would be crowned king at the Passover. The priests and rulers saw that their hold upon the people was still weakening, and their rage against Jesus grew more bitter. They could hardly wait for the opportunity of removing Him forever from their way. As time passed, they began to fear that after all He might not come to Jerusalem. They remembered how often He had baffled their murderous designs, and they were fearful that He had now read their purposes against Him, and would remain away. They could ill conceal their anxiety, and questioned among themselves, “What think ye, that He will not come to the feast?” DA 558.1"
Both passages describe the anxiety and plotting of the religious leaders in response to Jesus's growing influence. While not a direct quote, the EGW passage captures the essence of the Pharisees' concerns as expressed in John 12:19.
John 12:20
"And there were certain Greeks among them that came up to worship at the feast:"
"At this time Christ's work bore the appearance of cruel defeat. He had been victor in the controversy with the priests and Pharisees, but it was evident that He would never be received by them as the Messiah. The final separation had come. To His disciples the case seemed hopeless. But Christ was approaching the consummation of His work. The great event which concerned not only the Jewish nation, but the whole world, was about to take place. When Christ heard the eager request, “We would see Jesus,” echoing the hungering cry of the world, His countenance lighted up, and He said, “The hour is come, that the Son of man should be glorified.” In the request of the Greeks He saw an earnest of the results of His great sacrifice. DA 621.2"
The statement "We would see Jesus" echoes the request in John 12:20, where Greeks sought to see Jesus, prompting Him to speak about His glorification.
John 12:20-21
"And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus."
"the temple from which all except Jews were excluded, but He went out to the Greeks in the outer court, and had a personal interview with them. DA 622.1"
The EGW passage describes Jesus reaching out to Greeks in the outer court of the temple, which aligns with the account in John 12:20-21 where Greeks seek to see Jesus. The parallel is strong as both passages highlight Jesus' ministry extending beyond the Jewish people.
John 12:20-42
"And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again,"
"Chapter 68—In the Outer Court This chapter is based on John 12:20-42 . “And there were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.” DA 621"
Ellen White directly references John 12:20-42 in this passage.
John 12:23
"And Jesus answered them, saying, The hour is come, that the Son of man should be glorified."
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…
Both passages refer to the hour of Christ's glorification. EGW expands on the meaning of that hour in the context of the cross.
John 12:24
"Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit."
"Christ presented His future, illustrating it by the things of nature, that the disciples might understand. The true result of His mission was to be reached by His death. “Verily, verily, I say unto you,” He said, “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.” When the grain of wheat falls into the ground and dies, it springs up, and bears fruit. So the death of Christ would result in fruit for the kingdom of God. In accordance with the law of the vegetable kingdom, life was to be the result of His death. DA 623.1"
EGW directly quotes and explains John 12:24, using the analogy of the grain of wheat to illustrate Christ's death and resurrection.
"The grain of wheat that preserves its own life can produce no fruit. It abides alone. Christ could, if He chose, save Himself from death. But should He do this, He must abide alone. He could bring no sons and daughters to God. Only by yielding up His life could He impart life to humanity. Only by falling into the ground to die could He become the seed of that vast harvest,—the great multitude that out of every nation, and kindred, and tongue, and people, are redeemed to God. DA 623.4"
EGW expands on the meaning of John 12:24, using the analogy of the grain of wheat to illustrate Christ's death and resurrection.
"***** By the casting of the grain into the soil, Christ represents the sacrifice of Himself for our redemption. “Except a corn of wheat fall into the ground and die,” He says, “it abideth alone; but if it die, it bringeth forth much fruit.” John 12:24 . So the death of Christ will result in fruit for the kingdom of God. In accordance with the law of the vegetable kingdom, life will be the result of His death. COL 86.2"
Ellen White directly references John 12:24 in this passage.
"By the casting of grain into the earth, the Saviour represents His sacrifice for us. “Except a corn of wheat fall into the ground and die,” He says, “it abideth alone: but if it die, it bringeth forth much fruit.” John 12:24 . Only through the sacrifice of Christ, the Seed, could fruit be brought forth for the kingdom of God. In accordance with the law of the vegetable kingdom, life is the result of His death. Ed 110.2"
Ellen White directly references John 12:24 in this passage.
"The seed dies, to spring forth into new life. In this we are taught the lesson of the resurrection. Of the human body laid away to molder in the grave, God has said: “It is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power.” 1 Corinthians 15:42, 43 . Ed 110.4 As parents and teachers try to teach these lessons, the work should be made practical. Let the children themselves prepare the soil and sow the seed. As they work, the parent or teacher can explain the garden of the heart, with the good or bad seed sown there, and that as the garden must be prepared for the natural seed, so the heart must be prepared for the seed of truth. As the seed is cast into the ground, they can teach the lesson of Christ's death; and as the blade springs up, the truth of the resurrection. As the plant grows, the correspondence between the natural and the spiritual sowing may be continued. Ed 111.1"
EGW directly quotes 1 Corinthians 15:42, 43 and then connects the idea of a seed dying to the concept of resurrection, which is also present in John 12:24. The connection is clear and intentional.
"So with all who bring forth fruit as workers together with Christ: self-love, self-interest, must perish; the life must be cast into the furrow of the world's need. But the law of self-sacrifice is the law of self-preservation. The husbandman preserves his grain by casting it away. So the life that will be preserved is the life that is freely given in service to God and man. Ed 110.3"
The EGW passage directly echoes the principle of John 12:24, using the analogy of a seed dying to produce fruit to illustrate the necessity of self-sacrifice for spiritual growth and service. The connection is clear and intentional.
"Those who till the soil have the illustration ever before them. Year by year man preserves his supply of grain by apparently throwing away the choicest part. For a time it must be hidden under the furrow, to be watched over by the Lord. Then appears the blade, then the ear, and then the corn in the ear. But this development cannot take place unless the grain is buried out of sight, hidden, and to all appearance, lost. DA 623.2 The seed buried in the ground produces fruit, and in turn this is planted. Thus the harvest is multiplied. So the death of Christ on the cross of Calvary will bear fruit unto eternal life. The contemplation of this sacrifice will be the glory of those who, as the fruit of it, will live through the eternal ages. DA 623.3"
The EGW passage uses the analogy of a seed dying to produce fruit, directly mirroring the teaching of Jesus in John 12:24. The passage explicitly connects this agricultural principle to the death and resurrection of Christ.
"When the body of Huss had been wholly consumed, his ashes, with the soil upon which they rested, were gathered up and cast into the Rhine, and thus borne onward to the ocean. His persecutors vainly imagined that they had rooted out the truths he preached. Little did they dream that the ashes that day borne away to the sea were to be as seed scattered in all the countries of the earth; that in lands yet unknown it would yield abundant fruit in witnesses for the truth. The voice which had spoken in the council hall of Constance had wakened echoes that would be heard through all coming ages. Huss was no more, but the truths for which he died could never perish. His example of faith and constancy would encourage multitudes to stand firm for the truth, in the face of torture and death. His execution had exhibited to the whole world the perfidious cruelty of Rome. The enemies of truth, though they knew it not, had been furthering the cause which they vainly sought to destroy. GC 110.1"
The EGW passage directly echoes the sentiment of John 12:24. The idea of Huss's death leading to the spread of truth is analogous to the seed that falls to the ground and dies to produce much fruit. The connection is clear and intentional.
"Hamilton and Wishart, princely in character as in birth, with a long line of humbler disciples, yielded up their lives at the stake. But from the burning pile of Wishart there came one whom the flames were not to silence, one who under God was to strike the death knell of popery in Scotland. GC 250.1"
The EGW passage describes Wishart's death leading to the rise of John Knox, mirroring the concept of a seed dying to produce fruit in John 12:24. The connection is a valid thematic parallel.
"The papists had failed to work their will with Wycliffe during his life, and their hatred could not be satisfied while his body rested quietly in the grave. By the decree of the Council of Constance, more than forty years after his death his bones were exhumed and publicly burned, and the ashes were thrown into a neighboring brook. “This brook,” says an old writer, “hath conveyed his ashes into Avon, Avon into Severn, Severn into the narrow seas, they into the main ocean. And thus the ashes of Wycliffe are the emblem of his doctrine, which now is dispersed all the world over.”—T. Fuller, Church History of Britain, b. 4, sec. 2, par. 54. Little did his enemies realize the significance of their malicious act. GC 95.2"
Both passages use the imagery of death and scattering to illustrate the spread of influence or truth. John 12:24 speaks of a seed dying to produce much fruit, while the EGW passage describes Wycliffe's ashes being scattered, symbolizing the widespread dissemination of his doctrine.
John 12:25
"He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal."
"Every true, self-sacrificing worker for God is willing to spend and be spent for the sake of others. Christ says: “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” John 12:25 . By earnest, thoughtful efforts to help where help is needed, the true Christian shows his love for God and for his fellow beings. He may lose his life in service; but when Christ comes to gather His jewels to Himself, he will find it again. 9T 56.3"
Ellen White directly references John 12:25 in this passage.
John 12:26
"If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour."
"And God hears prayer. Christ has said, “If ye shall ask anything in My name, I will do it.” Again He says, “If any man serve Me, him will My Father honor.” John 14:14 ; 12:26 . If we live according to His word, every precious promise He has given will be fulfilled to us. We are undeserving of His mercy, but as we give ourselves to Him, He receives us. He will work for and through those who follow Him. MH 226.3"
EGW directly quotes John 12:26.
"“If any man serve Me,” said Jesus, “let him follow Me; and where I am, there shall also My servant be: if any man serve Me, him will My Father honor.” All who have borne with Jesus the cross of sacrifice will be sharers with Him of His glory. It was the joy of Christ in His humiliation and pain that His disciples should be glorified with Him. They are the fruit of His self-sacrifice. The outworking in them of His own character and spirit is His reward, and will be His joy throughout eternity. This joy they share with Him as the fruit of their labor and sacrifice is seen in other hearts and lives. They are workers together with Christ, and the Father will honor them as He honors His Son. DA 624.2"
EGW directly quotes John 12:26 and then expands on its meaning in the context of Christ's sacrifice and the reward for those who serve Him. This is a clear and direct allusion.
"“If any man serve Me,” Christ says, “let him follow Me.” John 12:26 . By studying the life of Christ let the workers learn how He lived and worked. Let them strive each day to live His life. 6T 415.4"
Ellen White directly references John 12:26 in this passage.
"***** “Where I am, there shall also My servant be.” John 12:26 . 6T 312.5"
Ellen White directly references John 12:26 in this passage.
"With this truth Christ connects the lesson of self-sacrifice that all should learn: “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” All who would bring forth fruit as workers together with Christ must first fall into the ground and die. The life must be cast into the furrow of the world's need. Self-love, self-interest, must perish. And the law of self-sacrifice is the law of self-preservation. The husbandman preserves his grain by casting it away. So in human life. To give is to live. The life that will be preserved is the life that is freely given in service to God and man. Those who for Christ's sake sacrifice their life in this world will keep it unto life eternal. DA 623.5"
While not a direct quote, the concept of serving Christ and following Him, leading to honor, is present in both passages. EGW expands on the idea of service and sacrifice.
John 12:27
"Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour."
The message of the Greeks, foreshadowing as it did the gathering in of the Gentiles, brought to the mind of Jesus His entire mission. The work of redemption passed before Him, from the time when in heaven the plan was laid, to the death that was now so near at hand. A mysterious cloud seemed to enshroud the Son of God. Its gloom was felt by those near Him. He sat rapt in thought. At last the silence was broken by His mournful voice, “Now is My soul troubled; and what shall I say? Father, save Me from this hour?” In anticipation Christ was already drinking the cup of bitterness. His humanity shrank from the hour of abandonment, when to all appearance He would be deserted even by God, when all would see Him stricken, smitten of God, and afflicted. He shrank from public exposure, from being treated as the worst of criminals, from a shameful and dishonored death. A foreboding of His conflict with the powers of darkness, a sense of the awful burden of human transgression, and the Father's w…
EGW directly quotes John 12:27 and provides context and interpretation of Christ's troubled soul in anticipation of his suffering.
John 12:28
"Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."
"The religion of Christ is sincerity itself. Zeal for God's glory is the motive implanted by the Holy Spirit; and only the effectual working of the Spirit can implant this motive. Only the power of God can banish self-seeking and hypocrisy. This change is the sign of His working. When the faith we accept destroys selfishness and pretense, when it leads us to seek God's glory and not our own, we may know that it is of the right order. “Father, glorify Thy name” ( John 12:28 ), was the keynote of Christ's life, and if we follow Him, this will be the keynote of our life. He commands us to “walk, even as He walked;” and “hereby we do know that we know Him, if we keep His commandments.” 1 John 2:6, 3 . DA 409.3"
EGW directly quotes John 12:28 and uses it as a central theme in her discussion.
"On another occasion Christ made the request: “Father, glorify Thy name.” And in answer there came “a voice from heaven, saying, I have both glorified it, and will glorify it again.” John 12:28 . 8T 202.5"
Ellen White directly references John 12:28 in this passage.
"Then came divine submission to His Father's will. “For this cause,” He said, “came I unto this hour. Father, glorify Thy name.” Only through the death of Christ could Satan's kingdom be overthrown. Only thus could man be redeemed, and God be glorified. Jesus consented to the agony, He accepted the sacrifice. The Majesty of heaven consented to suffer as the Sin Bearer. “Father, glorify Thy name,” He said. As Christ spoke these words, a response came from the cloud which hovered above His head: “I have both glorified it, and will glorify it again.” Christ's whole life, from the manger to the time when these words were spoken, had glorified God; and in the coming trial His divine-human sufferings would indeed glorify His Father's name. DA 624.4"
The EGW passage directly quotes and elaborates on John 12:28, including the phrase "Father, glorify thy name" and the response from heaven. It's a clear and direct reference.
John 12:29
"The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him."
"“The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to Him.” But the inquiring Greeks saw the cloud, heard the voice, comprehended its meaning, and discerned Christ indeed; to them He was revealed as the Sent of God. DA 625.2"
The EGW passage directly quotes and elaborates on John 12:29.
"As the voice was heard, a light darted from the cloud, and encircled Christ, as if the arms of Infinite Power were thrown about Him like a wall of fire. The people beheld this scene with terror and amazement. No one dared to speak. With silent lips and bated breath all stood with eyes fixed upon Jesus. The testimony of the Father having been given, the cloud lifted, and scattered in the heavens. For the time the visible communion between the Father and the Son was ended. DA 625.1"
Both passages describe the reaction of the crowd to the voice from heaven. While the EGW passage adds details about the light and the people's terror, it aligns with the general account of the event in John 12:29.
John 12:30
"Jesus answered and said, This voice came not because of me, but for your sakes."
"The voice of God had been heard at the baptism of Jesus at the beginning of His ministry, and again at His transfiguration on the mount. Now at the close of His ministry it was heard for the third time, by a larger number of persons, and under peculiar circumstances. Jesus had just spoken the most solemn truth regarding the condition of the Jews. He had made His last appeal, and pronounced their doom. Now God again set His seal to the mission of His Son. He recognized the One whom Israel had rejected. “This voice came not because of Me,” said Jesus, “but for your sakes.” It was the crowning evidence of His Messiahship, the signal from the Father that Jesus had spoken the truth, and was the Son of God. DA 625.3"
The EGW passage directly quotes and elaborates on John 12:30.
John 12:31
"Now is the judgment of this world: now shall the prince of this world be cast out."
"“Now is the judgment of this world,” Christ continued; “now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me. This He said, signifying what death He should die.” This is the crisis of the world. If I become the propitiation for the sins of men, the world will be lighted up. Satan's hold upon the souls of men will be broken. The defaced image of God will be restored in humanity, and a family of believing saints will finally inherit the heavenly home. This is the result of Christ's death. The Saviour is lost in contemplation of the scene of triumph called up before Him. He sees the cross, the cruel, ignominious cross, with all its attending horrors, blazing with glory. DA 625.4"
The EGW passage directly quotes and elaborates on John 12:31.
"Christ saw humanity, through the working of the mighty growth of sin, possessed by the prince of the power of the air and putting forth gigantic strength in exploits of evil. He saw also that a mightier power was to meet and conquer Satan. “Now is the judgment of this world,” He said, “now shall the prince of this world be cast out.” John 12:31 . He saw that if human beings believed on Him, they would be given power against the host of fallen angels, whose name is legion. Christ strengthened His soul with the thought that, by the wonderful sacrifice which He was about to make, the prince of this world was to be cast out and men and women placed where, through the grace of God, they could regain what they had lost. 9T 21.4"
EGW directly quotes John 12:31 in her passage, making it a clear explicit allusion.
"But the plan of redemption had a yet broader and deeper purpose than the salvation of man. It was not for this alone that Christ came to the earth; it was not merely that the inhabitants of this little world might regard the law of God as it should be regarded; but it was to vindicate the character of God before the universe. To this result of His great sacrifice—its influence upon the intelligences of other worlds, as well as upon man—the Saviour looked forward when just before His crucifixion He said: “Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me.” John 12:31, 32 . The act of Christ in dying for the salvation of man would not only make heaven accessible to men, but before all the universe it would justify God and His Son in their dealing with the rebellion of Satan. It would establish the perpetuity of the law of God and would reveal the nature and the results of sin. PP 68.2"
The EGW passage directly quotes John 12:31 and 12:32 and builds upon the meaning of the verse in the context of Christ's sacrifice and its impact on the universe. The connection is direct and meaningful.
"Mighty issues for the world were at stake in the conflict between the Prince of light and the leader of the kingdom of darkness. After tempting man to sin, Satan claimed the earth as his, and styled himself the prince of this world. Having conformed to his own nature the father and mother of our race, he thought to establish here his empire. He declared that men had chosen him as their sovereign. Through his control of men, he held dominion over the world. Christ had come to disprove Satan's claim. As the Son of man, Christ would stand loyal to God. Thus it would be shown that Satan had not gained complete control of the human race, and that his claim to the world was false. All who desired deliverance from his power would be set free. The dominion that Adam had lost through sin would be recovered. DA 114.3"
EGW directly references the concept of Satan as the 'prince of this world' and Christ's mission to disprove his claim, which aligns with John 12:31. The EGW passage amplifies the meaning and implications of the verse.
"Satan presented before Jesus the kingdoms of the world in the most attractive light. If Jesus would there worship him, he offered to relinquish his claims to the possessions of earth. If the plan of salvation should be carried out, and Jesus should die to redeem man, Satan knew that his own power must be limited and finally taken away, and that he would be destroyed. Therefore it was his studied plan to prevent, if possible, the completion of the great work which had been commenced by the Son of God. If the plan of man's redemption should fail, Satan would retain the kingdom which he then claimed. And if he should succeed, he flattered himself that he would reign in opposition to the God of heaven. EW 157.2"
The EGW passage describes Satan's attempt to retain control of the world, while the John verse speaks of Satan being cast out. There's a thematic connection regarding Satan's dominion, but it's not a direct allusion or principle.
John 12:32
"And I, if I be lifted up from the earth, will draw all men unto me."
The great motive powers of the soul are faith, hope, and love; and it is to these that Bible study, rightly pursued, appeals. The outward beauty of the Bible, the beauty of imagery and expression, is but the setting, as it were, for its real treasure—the beauty of holiness. In its record of the men who walked with God, we may catch glimpses of His glory. In the One “altogether lovely” we behold Him, of whom all beauty of earth and heaven is but a dim reflection. “I, if I be lifted up,” He said, “will draw all men unto Me.” John 12:32 . As the student of the Bible beholds the Redeemer, there is awakened in the soul the mysterious power of faith, adoration, and love. Upon the vision of Christ the gaze is fixed, and the beholder grows into the likeness of that which he adores. The words of the apostle Paul become the language of the soul: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: ... that I may know Him, and the power of His resurrection, an…
EGW directly quotes John 12:32.
"“Now is the judgment of this world,” Christ continued; “now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me. This He said, signifying what death He should die.” This is the crisis of the world. If I become the propitiation for the sins of men, the world will be lighted up. Satan's hold upon the souls of men will be broken. The defaced image of God will be restored in humanity, and a family of believing saints will finally inherit the heavenly home. This is the result of Christ's death. The Saviour is lost in contemplation of the scene of triumph called up before Him. He sees the cross, the cruel, ignominious cross, with all its attending horrors, blazing with glory. DA 625.4"
The EGW passage directly quotes and elaborates on John 12:32.
"Silas and Timothy had “come from Macedonia” to help Paul, and together they labored for the Gentiles. To the heathen, as well as to the Jews, Paul and his companions preached Christ as the Saviour of the fallen race. Avoiding complicated, far-fetched reasoning, the messengers of the cross dwelt upon the attributes of the Creator of the world, the Supreme Ruler of the universe. Their hearts aglow with the love of God and of His Son, they appealed to the heathen to behold the infinite sacrifice made in man's behalf. They knew that if those who had long been groping in the darkness of heathenism could but see the light streaming from Calvary's cross, they would be drawn to the Redeemer. “I, if I be lifted up,” the Saviour had declared, “will draw all men unto Me.” John 12:32 . AA 248.3"
Ellen White directly references John 12:32 in this passage.
"The Saviour said: “I, if I be lifted up from the earth, will draw all men unto Me.” John 12:32 . For the joy of seeing souls redeemed, Christ endured the cross. He became the living sacrifice for a fallen world. Into that act of self-sacrifice was put the heart of Christ, the love of God; and through this sacrifice was given to the world the mighty influence of the Holy Spirit. It is through sacrifice that God's work must be carried forward. Of every child of God self-sacrifice is required. Christ said: “If any man will come after Me, let him deny himself; and take up his cross daily, and follow Me.” Luke 9:23 . To all who believe, Christ gives a new character. This character, through His infinite sacrifice, is the reproduction of His own. 6T 449.2"
Ellen White directly references John 12:32 in this passage.
"“Blessed are they that mourn: for they shall be comforted.”— Matthew 5:4 . The mourning here brought to view is true heart sorrow for sin. Jesus says, “I, if I be lifted up from the earth, will draw all men unto Me.” John 12:32 . And as one is drawn to behold Jesus uplifted on the cross, he discerns the sinfulness of humanity. He sees that it is sin which scourged and crucified the Lord of glory. He sees that, while he has been loved with unspeakable tenderness, his life has been a continual scene of ingratitude and rebellion. He has forsaken his best Friend and abused heaven's most precious gift. He has crucified to himself the Son of God afresh and pierced anew that bleeding and stricken heart. He is separated from God by a gulf of sin that is broad and black and deep, and he mourns in brokenness of heart. MB 9"
Ellen White directly references John 12:32 in this passage.
"Jesus has said, “I, if I be lifted up from the earth, will draw all men unto Me.” John 12:32 . Christ must be revealed to the sinner as the Saviour dying for the sins of the world; and as we behold the Lamb of God upon the cross of Calvary, the mystery of redemption begins to unfold to our minds and the goodness of God leads us to repentance. In dying for sinners, Christ manifested a love that is incomprehensible; and as the sinner beholds this love, it softens the heart, impresses the mind, and inspires contrition in the soul. SC 26.4"
Ellen White directly references John 12:32 in this passage.
"ungodliness, no sweet words of forbearance and charity for the persistently impenitent. Jesus came to draw all men unto Himself, and His followers must walk in the light of His glorious example, at whatever sacrifice of ease or reputation, at whatever peril of property or life. In this way only can they fight the good fight of faith. 4T 624.3"
The EGW passage directly alludes to John 12:32, referencing Jesus drawing all men unto Himself. The connection is clear and intentional.
"But the work of human redemption is not all that is accomplished by the cross. The love of God is manifested to the universe. The prince of this world is cast out. The accusations which Satan has brought against God are refuted. The reproach which he has cast upon heaven is forever removed. Angels as well as men are drawn to the Redeemer. “I, if I be lifted up from the earth,” He said, “will draw all unto Me.” DA 626.1"
EGW directly quotes John 12:32.
"The sinner may resist this love, may refuse to be drawn to Christ; but if he does not resist he will be drawn to Jesus; a knowledge of the plan of salvation will lead him to the foot of the cross in repentance for his sins, which have caused the sufferings of God's dear Son. SC 27.2"
EGW directly echoes the language of John 12:32, specifically the concept of being 'drawn to Christ.' The context of Christ being 'lifted up' (crucified) is also present in the EGW passage's reference to the 'sufferings of God's dear Son.'
"It is true that men sometimes become ashamed of their sinful ways, and give up some of their evil habits, before they are conscious that they are being drawn to Christ. But whenever they make an effort to reform, from a sincere desire to do right, it is the power of Christ that is drawing them. An influence of which they are unconscious works upon the soul, and the conscience is quickened, and the outward life is amended. And as Christ draws them to look upon His cross, to behold Him whom their sins have pierced, the commandment comes home to the conscience. The wickedness of their life, the deep-seated sin of the soul, is revealed to them. They begin to comprehend something of the righteousness of Christ, and exclaim, “What is sin, that it should require such a sacrifice for the redemption of its victim? Was all this love, all this suffering, all this humiliation, demanded, that we might not perish, but have everlasting life?” SC 27.1"
EGW's statement about Christ drawing men to Himself is a clear allusion to John 12:32. The context of looking upon the cross further strengthens this connection.
"The directions laid down in the word of God leave no room for compromise with evil. The Son of God was manifested that He might draw all men unto Himself. He came not to lull the world to sleep, but to point out the narrow path in which all must travel who reach at last the gates of the city of God. His children must follow where He has led the way; at whatever sacrifice of ease or selfish indulgence, at whatever cost of labor or suffering, they must maintain a constant battle with self. GW 135.3"
The EGW passage directly quotes and applies John 12:32.
“If this is sound Bible truth,” she replied, “instead of preventing the salvation of sinners, it will be the means of winning them to Christ. If the love of God will not induce the rebel to yield, the terrors of an eternal hell will not drive him to repentance. Besides, it does not seem a proper way to win souls to Jesus, by appealing to one of the lowest attributes of the mind, abject fear. The love of Jesus attracts; it will subdue the hardest heart.” 1T 39.6 It was some months after this conversation before I heard anything further concerning this doctrine; but during this time my mind had been much exercised upon the subject. When I heard it preached, I believed it to be the truth. From the time that light in regard to the sleep of the dead dawned upon my mind, the mystery that had enshrouded the resurrection vanished, and the great event itself assumed a new and sublime importance. My mind had often been disturbed by its efforts to reconcile the immediate reward or punishment of t…
Both passages discuss the drawing power of love (Jesus' love in John, God's love in EGW) versus fear. The EGW passage directly contrasts love with fear, echoing the sentiment of being drawn to Christ.
"That this volume may continue on its mission, drawing the reader to the Saviour through a better understanding of His teachings, is the sincere wish of the Publishers and COL 8.2"
Similar to John 6:44, John 12:32 speaks of being drawn to Christ. EGW uses the word 'drawing' in the context of understanding Christ's teachings, while John 12:32 speaks of Christ drawing all men to Himself. The connection is thematic and meaningful.
John 12:34
"The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?"
"The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial. DA 415.1"
Both passages highlight the disciples' and the people's misunderstanding of the Messiah's role. John 12:34 shows the people's belief that the Christ would abide forever, contrasting with Jesus' impending death, while the EGW passage describes the disciples' expectation of a temporal kingdom and their inability to comprehend Jesus' suffering.
John 12:35
"Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth."
"It was not the scholarly theologians who had an understanding of this truth, and engaged in its proclamation. Had these been faithful watchmen, diligently and prayerfully searching the Scriptures, they would have known the time of night; the prophecies would have opened to them the events about to take place. But they did not occupy this position, and the message was given by humbler men. Said Jesus: “Walk while ye have the light, lest darkness come upon you.” John 12:35 . Those who turn away from the light which God has given, or who neglect to seek it when it is within their reach, are left in darkness. But the Saviour declares: “He that followeth Me shall not walk in darkness, but shall have the light of life.” John 8:12 . Whoever is with singleness of purpose seeking to do God's will, earnestly heeding the light already given, will receive greater light; to that soul some star of heavenly radiance will be sent to guide him into all truth. GC 312.3"
Ellen White directly references John 12:35 in this passage.
"Many people were round about Christ as He spoke these words, and one said, “We have heard out of the law that Christ abideth forever: and how sayest Thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light.” DA 626.2"
EGW directly quotes John 12:35.
John 12:37
"But though he had done so many miracles before them, yet they believed not on him:"
"“But though He had done so many miracles before them, yet they believed not on Him.” They had once asked the Saviour, “What sign showest Thou then, that we may see, and believe Thee?” John 6:30 . Innumerable signs had been given; but they had closed their eyes and hardened their hearts. Now that the Father Himself had spoken, and they could ask for no further sign, they still refused to believe. DA 626.3"
EGW directly quotes John 12:37.
John 12:42
"Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:"
"“Among the chief rulers also many believed on Him,” we read; “but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue.” John 12:42 . They were convinced; they believed Jesus to be the Son of God; but it was not in harmony with their ambitious desires to confess Him. They had not the faith that would have secured for them the heavenly treasure. They were seeking worldly treasure. COL 105.2 And today men are eagerly seeking for earthly treasure. Their minds are filled with selfish, ambitious thoughts. For the sake of gaining worldly riches, honor, or power, they place the maxims, traditions, and requirements of men above the requirements of God. From them the treasures of His word are hidden. COL 106.1 “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,” 1 Corinthians 2:14 . COL 106.2"
The passage directly quotes John 12:42, referencing the chief rulers who believed in Jesus but did not confess Him due to fear of the Pharisees.
"There were many in the church who waited for the appearing of the Saviour, and this threat was made for the purpose of frightening them into subjection. In some cases this policy brought about the desired result, and the favor of God was sold for a place in the church. Many believed, but dared not confess their faith, lest they should be turned out of the synagogue. But some left soon afterward and joined the company of those who were looking for the Saviour. 1T 43.3"
The EGW passage directly echoes the situation described in John 12:42, where people believed but feared confessing their faith due to potential repercussions from religious authorities. The phrase 'lest they should be turned out of the synagogue' is nearly identical.
John 12:42-43
"Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God."
The Pharisees to whom Jesus spoke this warning did not themselves believe the charge they brought against Him. There was not one of those dignitaries but had felt drawn toward the Saviour. They had heard the Spirit's voice in their own hearts declaring Him to be the Anointed of Israel, and urging them to confess themselves His disciples. In the light of His presence they had realized their unholiness, and had longed for a righteousness which they could not create. But after their rejection of Him it would be too humiliating to receive Him as the Messiah. Having set their feet in the path of unbelief, they were too proud to confess their error. And in order to avoid acknowledging the truth, they tried with desperate violence to dispute the Saviour's teaching. The evidence of His power and mercy exasperated them. They could not prevent the Saviour from working miracles, they could not silence His teaching; but they did everything in their power to misrepresent Him and to falsify His word…
Both passages discuss the reluctance of some leaders to openly acknowledge Jesus due to fear of social repercussions and a preference for human approval over divine favor. The EGW passage provides a more detailed psychological explanation of this phenomenon in the context of the Pharisees.
John 12:43
"For they loved the praise of men more than the praise of God."
"“Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue.” They loved the praise of men rather than the approval of God. To save themselves from reproach and shame, they denied Christ, and rejected the offer of eternal life. And how many through all the centuries since have been doing the same thing! To them all the Saviour's warning words apply: “He that loveth his life shall lose it.” “He that rejecteth Me,” said Jesus, “and receiveth not My words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.” John 12:48 . DA 626.4"
EGW directly quotes John 12:43.
"One great defect in the character of Saul was his love of approbation. This trait had had a controlling influence over his actions and thoughts; everything was marked by his desire for praise and self-exaltation. His standard of right and wrong was the low standard of popular applause. No man is safe who lives that he may please men, and does not seek first for the approbation of God. It was the ambition of Saul to be first in the estimation of men; and when this song of praise was sung, a settled conviction entered the mind of the king that David would obtain the hearts of the people and reign in his stead. PP 650.2"
Both passages discuss the danger of prioritizing the praise of men over the praise of God. The EGW passage uses Saul as an example, while the verse from John is a general statement.
"The king dared not openly manifest any faith in Jeremiah. Though his fear drove him to seek information of him privately, yet he was too weak to brave the disapprobation of his princes and of the people by submitting to the will of God as declared by the prophet. PK 455.2"
Both passages deal with leaders prioritizing the opinions of others over obedience to God. Zedekiah feared his princes and people, while the people in John 12:43 loved the praise of men.
The hypocrisy of the Pharisees was the product of self-seeking. The glorification of themselves was the object of their lives. It was this that led them to pervert and misapply the Scriptures, and blinded them to the purpose of Christ's mission. This subtle evil even the disciples of Christ were in danger of cherishing. Those who classed themselves with the followers of Jesus, but who had not left all in order to become His disciples, were influenced in a great degree by the reasoning of the Pharisees. They were often vacillating between faith and unbelief, and they did not discern the treasures of wisdom hidden in Christ. Even the disciples, though outwardly they had left all for Jesus’ sake, had not in heart ceased to seek great things for themselves. It was this spirit that prompted the strife as to who should be greatest. It was this that came between them and Christ, making them so little in sympathy with His mission of self-sacrifice, so slow to comprehend the mystery of redempti…
Both passages highlight the problem of seeking human praise over divine approval. John 12:43 explicitly states that some 'loved the praise of men more than the praise of God,' while the EGW passage describes the Pharisees' self-seeking and glorification of themselves. This is a strong thematic parallel.
"Those Jewish leaders were hypocrites; they loved the praise of men more than they loved God. Their hearts had become so hardened that the most mighty works wrought by the apostles only enraged them. They knew that if the disciples preached Jesus, His crucifixion, resurrection, and ascension, it would fasten guilt upon them as His murderers. They were not as willing to receive the blood of Jesus as when they vehemently cried, “His blood be on us, and on our children.” EW 195.2"
The EGW passage directly quotes John 12:43 and alludes to Matthew 27:25, making it a clear and explicit allusion.
John 12:48
"He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day."
"“Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue.” They loved the praise of men rather than the approval of God. To save themselves from reproach and shame, they denied Christ, and rejected the offer of eternal life. And how many through all the centuries since have been doing the same thing! To them all the Saviour's warning words apply: “He that loveth his life shall lose it.” “He that rejecteth Me,” said Jesus, “and receiveth not My words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.” John 12:48 . DA 626.4"
Ellen White directly references John 12:48 in this passage.