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 18:1-12
"When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? Then the band and the captain and officers of the Jews took Jesus, and bound him,"
"Chapter 74—Gethsemane This chapter is based on Matthew 26:36-56 ; Mark 14:32-50 ; Luke 22:39-53 ; John 18:1-12 . In company with His disciples, the Saviour slowly made His way to the garden of Gethsemane. The Passover moon, broad and full, shone from a cloudless sky. The city of pilgrims’ tents was hushed into silence. DA 685"
Ellen White directly references John 18:1-12 in this passage.
John 18:4
"Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?"
"No traces of His recent agony were visible as Jesus stepped forth to meet His betrayer. Standing in advance of His disciples He said, “Whom seek ye?” They answered, “Jesus of Nazareth.” Jesus replied, “I am He.” As these words were spoken, the angel who had lately ministered to Jesus moved between Him and the mob. A divine light illuminated the Saviour's face, and a dovelike form overshadowed Him. In the presence of this divine glory, the murderous throng could not stand for a moment. They staggered back. Priests, elders, soldiers, and even Judas, fell as dead men to the ground. DA 694.5"
The EGW passage directly recounts and expands upon the event described in John 18:4, including the question 'Whom seek ye?'
John 18:4-6
"Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground."
"After Jesus had prayed, He came to His disciples; but they were sleeping. In that dreadful hour He had not the sympathy and prayers of even His disciples. Peter, who was so zealous a short time before, was heavy with sleep. Jesus reminded him of his positive declarations and said to him, “What, could ye not watch with Me one hour?” Three times the Son of God prayed in agony. Then Judas, with his band of armed men, appeared. He approached his Master as usual, to salute Him. The band surrounded Jesus; but there He manifested His divine power, as He said, “Whom seek ye?” “I am He.” They fell backward to the ground. Jesus made this inquiry that they might witness His power and have evidence that He could deliver Himself from their hands if He would. EW 167.2"
The EGW passage directly references and elaborates on the events described in John 18:4-6, including the question "Whom seek ye?" and the soldiers falling backward. This constitutes an explicit allusion.
John 18:6
"As soon then as he had said unto them, I am he, they went backward, and fell to the ground."
"No traces of His recent agony were visible as Jesus stepped forth to meet His betrayer. Standing in advance of His disciples He said, “Whom seek ye?” They answered, “Jesus of Nazareth.” Jesus replied, “I am He.” As these words were spoken, the angel who had lately ministered to Jesus moved between Him and the mob. A divine light illuminated the Saviour's face, and a dovelike form overshadowed Him. In the presence of this divine glory, the murderous throng could not stand for a moment. They staggered back. Priests, elders, soldiers, and even Judas, fell as dead men to the ground. DA 694.5"
The EGW passage directly recounts and expands upon the event described in John 18:6, including the detail of the crowd falling backward.
"The angel withdrew, and the light faded away. Jesus had opportunity to escape, but He remained, calm and self-possessed. As one glorified He stood in the midst of that hardened band, now prostrate and helpless at His feet. The disciples looked on, silent with wonder and awe. DA 694.6"
The EGW passage directly references the event in John 18:6 where Jesus's declaration causes his captors to fall to the ground. The connection is clear and intentional.
"Christ's persecutors had tried to measure His character by their own; they had represented Him as vile as themselves. But back of all the present appearance another scene intruded itself,—a scene which they will one day see in all its glory. There were some who trembled in Christ's presence. While the rude throng were bowing in mockery before Him, some who came forward for that purpose turned back, afraid and silenced. Herod was convicted. The last rays of merciful light were shining upon his sin-hardened heart. He felt that this was no common man; for divinity had flashed through humanity. At the very time when Christ was encompassed by mockers, adulterers, and murderers, Herod felt that he was beholding a God upon His throne. DA 731.3"
Both passages describe a powerful reaction to Jesus' presence or words. In John 18:6, the soldiers fall to the ground when Jesus says "I am he." In the EGW passage, Herod and some of the crowd are struck with a sense of Jesus' divinity, suggesting a similar, though less dramatic, reaction.
"Christ spoke with the authority of a king, and in His appearance, and in the tones of His voice, there was that which they had no power to resist. At the word of command they realized, as they had never realized before, their true position as hypocrites and robbers. When divinity flashed through humanity, not only did they see indignation on Christ's countenance; they realized the import of His words. They felt as if before the throne of the eternal Judge, with their sentence passed on them for time and for eternity. For a time they were convinced that Christ was a prophet; and many believed Him to be the Messiah. The Holy Spirit flashed into their minds the utterances of the prophets concerning Christ. Would they yield to this conviction? DA 162.3"
Both passages describe a powerful reaction to Jesus' presence and words. In John 18:6, the soldiers fall to the ground when Jesus declares "I am he." In the EGW passage, the priests are overwhelmed by Christ's authority and realize their hypocrisy. While not a direct allusion, the thematic parallel of being overcome by Jesus' power is evident.
"Again the piercing look of Jesus swept over the desecrated court of the temple. All eyes were turned toward Him. Priest and ruler, Pharisee and Gentile, looked with astonishment and awe upon Him who stood before them with the majesty of heaven's King. Divinity flashed through humanity, investing Christ with a dignity and glory He had never manifested before. Those standing nearest Him drew as far away as the crowd would permit. Except for a few of His disciples, the Saviour stood alone. Every sound was hushed. The deep silence seemed unbearable. Christ spoke with a power that swayed the people like a mighty tempest: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” His voice sounded like a trumpet through the temple. The displeasure of His countenance seemed like consuming fire. With authority He commanded, “Take these things hence.” John 2:16 . DA 590.4"
Both passages describe a reaction of awe and fear in response to Jesus' presence and words. In John 18:6, the soldiers fall to the ground, while in the EGW passage, people draw back in astonishment and awe.
John 18:8
"Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:"
"But quickly the scene changed. The mob started up. The Roman soldiers, the priests and Judas, gathered about Christ. They seemed ashamed of their weakness, and fearful that He would yet escape. Again the question was asked by the Redeemer, “Whom seek ye?” They had had evidence that He who stood before them was the Son of God, but they would not be convinced. To the question, “Whom seek ye?” again they answered, “Jesus of Nazareth.” The Saviour then said, “I have told you that I am He: if therefore ye seek Me, let these go their way”—pointing to the disciples. He knew how weak was their faith, and He sought to shield them from temptation and trial. For them He was ready to sacrifice Himself. DA 695.1"
The EGW passage directly recounts and expands upon the event described in John 18:8, including the statement 'if therefore ye seek me, let these go their way'.
John 18:12
"Then the band and the captain and officers of the Jews took Jesus, and bound him,"
"The mob grew bold as they saw Judas touch the person of Him who had so recently been glorified before their eyes. They now laid hold of Jesus, and proceeded to bind those precious hands that had ever been employed in doing good. DA 696.2"
Both passages describe Jesus being bound by the arresting party.
John 18:13
"And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year."
Christ had said nothing that could give His accusers an advantage; yet He was bound, to signify that He was condemned. There must, however, be a pretense of justice. It was necessary that there should be the form of a legal trial. This the authorities were determined to hasten. They knew the regard in which Jesus was held by the people, and feared that if the arrest were noised abroad, a rescue would be attempted. Again, if the trial and execution were not brought about at once, there would be a week's delay on account of the celebration of the Passover. This might defeat their plans. In securing the condemnation of Jesus they depended largely upon the clamor of the mob, many of them the rabble of Jerusalem. Should there be a week's delay, the excitement would abate, and a reaction would be likely to set in. The better part of the people would be aroused in Christ's favor; many would come forward with testimony in His vindication, bringing to light the mighty works He had done. This wo…
Both passages discuss Annas' involvement in the events leading up to Jesus' trial. EGW provides context and details about the motivations behind taking Jesus to Annas first, amplifying the biblical account.
The Sanhedrin had pronounced Jesus worthy of death; but it was contrary to the Jewish law to try a prisoner by night. In legal condemnation nothing could be done except in the light of day and before a full session of the council. Notwithstanding this, the Saviour was now treated as a condemned criminal, and given up to be abused by the lowest and vilest of humankind. The palace of the high priest surrounded an open court in which the soldiers and the multitude had gathered. Through this court, Jesus was taken to the guardroom, on every side meeting with mockery of His claim to be the Son of God. His own words, “sitting on the right hand of power,” and, “coming in the clouds of heaven,” were jeeringly repeated. While in the guardroom, awaiting His legal trial, He was not protected. The ignorant rabble had seen the cruelty with which He was treated before the council, and from this they took license to manifest all the satanic elements of their nature. Christ's very nobility and godlike…
Both passages describe Jesus being taken to the high priest's house (or Annas, the father-in-law of Caiaphas). The EGW passage elaborates on the illegal nature of the trial and the abuse Jesus suffered, while John 18:13 simply states that Jesus was led to Annas first. The connection is thematic, as both describe the same event.
John 18:13-27
"And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Now Annas had sent him bound unto Caiaphas the high priest. And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew."
"Chapter 75—Before Annas and the Court of Caiaphas This chapter is based on Matthew 26:57-75 ; Matthew 27:1 ; Mark 14:53-72 ; Mark 15:1 ; Luke 22:54-71 ; John 18:13-27 . Over the brook Kedron, past gardens and olive groves, and through the hushed streets of the sleeping city, they hurried Jesus. It was past midnight, and the cries of the hooting mob that followed Him broke sharply upon the still air. The Saviour was bound and closely guarded, and He moved painfully. But in eager haste His captors made their way with Him to the palace of Annas, the ex-high priest. DA 698"
Ellen White directly references John 18:13-27 in this passage.
John 18:15
"And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest."
"The disciple John, upon entering the judgment hall, did not try to conceal the fact that he was a follower of Jesus. He did not mingle with the rough company who were reviling his Master. He was not questioned, for he did not assume a false character, and thus lay himself liable to suspicion. He sought a retired corner secure from the notice of the mob, but as near Jesus as it was possible for him to be. Here he could see and hear all that took place at the trial of his Lord. DA 711.1"
Both passages describe John's presence at Jesus' trial. While EGW adds details not explicitly in John 18:15, the core idea of John being present and observing is shared. EGW's description amplifies the biblical account.
John 18:19-23
"The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?"
"Here is displayed the true spirit of popery. Not a trace of Christian principle, or even of common justice, is to be seen in the whole document. Luther was at a great distance from Rome; he had had no opportunity to explain or defend his position; yet before his case had been investigated, he was summarily pronounced a heretic, and in the same day, exhorted, accused, judged, and condemned; and all this by the self-styled holy father, the only supreme, infallible authority in church or state! GC 134.1"
Both passages depict a figure of religious authority acting unjustly and without due process. The EGW passage describes the Pope's condemnation of Luther without a fair hearing, while the Bible passage describes Jesus being questioned and struck unjustly by the high priest's officer. The theme of unjust judgment connects them.
John 18:20
"Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing."
"Christ read the priest's purpose as an open book. As if reading the inmost soul of His questioner, He denied that there was between Him and His followers any secret bond of union, or that He gathered them secretly and in the darkness to conceal His designs. He had no secrets in regard to His purposes or doctrines. “I spake openly to the world,” He answered; “I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.” DA 699.1"
EGW directly quotes John 18:20 and provides context for Jesus' statement.
John 18:21
"Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said."
"Turning upon His questioner, Jesus said, “Why askest thou Me?” Had not the priests and rulers sent spies to watch His movements, and report His every word? Had not these been present at every gathering of the people, and carried to the priests information of all His sayings and doings? “Ask them which heard Me, what I have said unto them,” replied Jesus; “behold, they know what I said.” DA 699.3"
EGW directly quotes John 18:21 and provides context for Jesus' response to the high priest.
John 18:22
"And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?"
"Annas was silenced by the decision of the answer. Fearing that Christ would say something regarding his course of action that he would prefer to keep covered up, he said nothing more to Him at this time. One of his officers, filled with wrath as he saw Annas silenced, struck Jesus on the face, saying, “Answerest Thou the high priest so?” DA 700.1"
The EGW passage directly quotes and elaborates on the biblical account of Jesus being struck by an officer.
John 18:23
"Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?"
"Christ calmly replied, “If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me?” He spoke no burning words of retaliation. His calm answer came from a heart sinless, patient, and gentle, that would not be provoked. DA 700.2"
The EGW passage directly quotes Jesus's words from John 18:23.
"“Yet I am but a mere man, and not God,” he continued; “I shall therefore defend myself as Christ did: ‘If I have spoken evil, bear witness of the evil.’ ... By the mercy of God, I conjure you, most serene emperor, and you, most illustrious princes, and all men of every degree, to prove from the writings of the prophets and apostles that I have erred. As soon as I am convinced of this, I will retract every error, and be the first to lay hold of my books and throw them into the fire. GC 159.1"
The EGW passage directly quotes and references Jesus' statement in John 18:23, using it as a parallel to Luther's defense. This is a clear and intentional allusion.
John 18:28
"Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover."
"When the council had assembled in the judgment hall, Caiaphas took his seat as presiding officer. On either side were the judges, and those specially interested in the trial. The Roman soldiers were stationed on the platform below the throne. At the foot of the throne stood Jesus. Upon Him the gaze of the whole multitude was fixed. The excitement was intense. Of all the throng He alone was calm and serene. The very atmosphere surrounding Him seemed pervaded by a holy influence. DA 703.3"
Both passages describe Jesus being led to the hall of judgment. EGW provides a more detailed description of the scene, including the arrangement of the council and the presence of Roman soldiers.
John 18:28-40
"Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber."
"Chapter 77—In Pilate's Judgment Hall This chapter is based on Matthew 27:2, 11-31 ; Mark 15:1-20 ; Luke 23:1-25 ; John 18:28-40 ; John 19:1-16 In the judgment hall of Pilate, the Roman governor, Christ stands bound as a prisoner. About Him are the guard of soldiers, and the hall is fast filling with spectators. Just outside the entrance are the judges of the Sanhedrin, priests, rulers, elders, and the mob. DA 723"
Ellen White directly references John 18:28-40 in this passage.
John 18:29
"Pilate then went out unto them, and said, What accusation bring ye against this man?"
"Who is this Man, and wherefore have ye brought Him? he said. What accusation bring ye against Him? The Jews were disconcerted. Knowing that they could not substantiate their charges against Christ, they did not desire a public examination. They answered that He was a deceiver called Jesus of Nazareth. DA 724.3"
EGW directly quotes Pilate's question, "What accusation bring ye against this man?" which is found in John 18:29. This is a clear and direct connection.
"Again Pilate asked, “What accusation bring ye against this Man?” The priests did not answer his question, but in words that showed their irritation, they said, “If He were not a malefactor, we would not have delivered Him up unto thee.” When those composing the Sanhedrin, the first men of the nation, bring to you a man they deem worthy of death, is there need to ask for an accusation against him? They hoped to impress Pilate with a sense of their importance, and thus lead him to accede to their request without going through many preliminaries. They were eager to have their sentence ratified; for they knew that the people who had witnessed Christ's marvelous works could tell a story very different from the fabrication they themselves were now rehearsing. DA 724.4"
The EGW passage directly quotes and elaborates on the exchange between Pilate and the priests regarding the accusation against Jesus, as described in John 18:29.
John 18:30
"They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee."
"Pilate was not a just or a conscientious judge; but weak though he was in moral power, he refused to grant this request. He would not condemn Jesus until a charge had been brought against Him. DA 725.3"
The EGW passage refers to the Jews' statement that they would not have delivered Jesus up if he were not a malefactor, which is directly quoted in John 18:30. The EGW passage expands on Pilate's reluctance to condemn Jesus without a charge.
John 18:31
"Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:"
"If your judgment is sufficient, he said, why bring the prisoner to me? “Take ye Him, and judge Him according to your law.” Thus pressed, the priests said that they had already passed sentence upon Him, but that they must have Pilate's sentence to render their condemnation valid. What is your sentence? Pilate asked. The death sentence, they answered; but it is not lawful for us to put any man to death. They asked Pilate to take their word as to Christ's guilt, and enforce their sentence. They would take the responsibility of the result. DA 725.2"
The EGW passage directly quotes and expands upon the dialogue between Pilate and the Jews regarding their inability to execute Jesus, as found in John 18:31.
Jesus was brought before the Sanhedrin to answer the charge of Sabbathbreaking. Had the Jews at this time been an independent nation, such a charge would have served their purpose for putting Him to death. This their subjection to the Romans prevented. The Jews had not the power to inflict capital punishment, and the accusations brought against Christ would have no weight in a Roman court. There were other objects, however, which they hoped to secure. Notwithstanding their efforts to counteract His work, Christ was gaining, even in Jerusalem, an influence over the people greater than their own. Multitudes who were not interested in the harangues of the rabbis were attracted by His teaching. They could understand His words, and their hearts were warmed and comforted. He spoke of God, not as an avenging judge, but as a tender father, and He revealed the image of God as mirrored in Himself. His words were like balm to the wounded spirit. Both by His words and by His works of mercy He was …
Both passages discuss the Jews' desire to put Jesus to death and their limitations under Roman rule. While EGW provides more historical context, the core idea aligns with John 18:31.
"Heathen men were angry at the brutal treatment of one against whom nothing had been proved. The Roman officers declared that the Jews in pronouncing condemnation upon Jesus were infringing upon the Roman power, and that it was even against the Jewish law to condemn a man to death upon his own testimony. This intervention brought a momentary lull in the proceedings; but the Jewish leaders were dead alike to pity and to shame. DA 715.2"
The EGW passage directly echoes the sentiment in John 18:31 regarding the Jews' lack of authority to execute someone. The Roman officers' declaration aligns with Pilate's statement, and the Jewish law point is also present in both passages. This is more than a possible connection; it's a direct principle being illustrated.
John 18:34
"Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?"
"Jesus did not directly answer this question. He knew that the Holy Spirit was striving with Pilate, and He gave him opportunity to acknowledge his conviction. “Sayest thou this thing of thyself,” He asked, “or did others tell it thee of Me?” That is, was it the accusations of the priests, or a desire to receive light from Christ, that prompted Pilate's question? Pilate understood Christ's meaning; but pride arose in his heart. He would not acknowledge the conviction that pressed upon him. “Am I a Jew?” he said. “Thine own nation and the chief priests have delivered Thee unto me: what hast Thou done?” DA 726.5"
The EGW passage directly quotes John 18:34, making it a clear explicit allusion.
John 18:36
"Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."
"But today in the religious world there are multitudes who, as they believe, are working for the establishment of the kingdom of Christ as an earthly and temporal dominion. They desire to make our Lord the ruler of the kingdoms of this world, the ruler in its courts and camps, its legislative halls, its palaces and market places. They expect Him to rule through legal enactments, enforced by human authority. Since Christ is not now here in person, they themselves will undertake to act in His stead, to execute the laws of His kingdom. The establishment of such a kingdom is what the Jews desired in the days of Christ. They would have received Jesus, had He been willing to establish a temporal dominion, to enforce what they regarded as the laws of God, and to make them the expositors of His will and the agents of His authority. But He said, “My kingdom is not of this world.” John 18:36 . He would not accept the earthly throne. DA 509.2"
Ellen White directly references John 18:36 in this passage.
"In an appeal to the emperor and nobility of Germany in behalf of the reformation of Christianity, Luther wrote concerning the pope: “It is a horrible thing to behold the man who styles himself Christ's vicegerent, displaying a magnificence that no emperor can equal. Is this being like the poor Jesus, or the humble Peter? He is, say they, the lord of the world! But Christ, whose vicar he boasts of being, has said, ‘My kingdom is not of this world.’ Can the dominions of a vicar extend beyond those of his superior?”—D'Aubigne, b. 6, ch. 3. GC 140.4 He wrote thus of the universities: “I am much afraid that the universities will prove to be the great gates of hell, unless they diligently labor in explaining the Holy Scriptures, and engraving them in the hearts of youth. I advise no one to place his child where the Scriptures do not reign paramount. Every institution in which men are not unceasingly occupied with the word of God must become corrupt.”— Ibid., b. 6, ch. 3. GC 140.5"
The EGW passage directly quotes Luther quoting John 18:36. This is a clear and direct allusion.
Christ's oft-repeated statement that His kingdom was not of this world offended Judas. He had marked out a line upon which he expected Christ to work. He had planned that John the Baptist should be delivered from prison. But lo, John was left to be beheaded. And Jesus, instead of asserting His royal right and avenging the death of John, retired with His disciples into a country place. Judas wanted more aggressive warfare. He thought that if Jesus would not prevent the disciples from carrying out their schemes, the work would be more successful. He marked the increasing enmity of the Jewish leaders, and saw their challenge unheeded when they demanded from Christ a sign from heaven. His heart was open to unbelief, and the enemy supplied thoughts of questioning and rebellion. Why did Jesus dwell so much upon that which was discouraging? Why did He predict trial and persecution for Himself and for His disciples? The prospect of having a high place in the new kingdom had led Judas to espous…
The EGW passage directly references and expands upon Jesus' statement in John 18:36 that His kingdom is not of this world. It explains how this statement offended Judas, who had expected a different kind of Messiah and kingdom.
"not seeking an earthly throne. DA 727.1"
The EGW passage directly reflects the principle stated in John 18:36, that Jesus's kingdom is not of this world. It's not a direct quote, but a restatement of the core idea.
"In the excitement which then pervaded Capernaum, there was danger that the object of His mission would be lost sight of. Jesus was not satisfied to attract attention to Himself merely as a wonder worker or a healer of physical diseases. He was seeking to draw men to Him as their Saviour. While the people were eager to believe that He had come as a king, to establish an earthly reign, He desired to turn their minds away from the earthly to the spiritual. Mere worldly success would interfere with His work. DA 260.2"
The EGW passage directly echoes the sentiment in John 18:36, emphasizing Jesus' focus on a spiritual kingdom rather than an earthly one. The context in both passages is Jesus' desire to shift people's focus from worldly expectations to spiritual realities.
"***** Again and again Christ had been asked to decide legal and political questions; but He refused to interfere in temporal matters.... He stood in our world as the Head of the great spiritual kingdom that He came to our world to establish,—the kingdom of righteousness. His teaching made plain the ennobling, sanctifying principles that govern this kingdom. He showed that justice and mercy and love are the controlling powers in Jehovah's kingdom.— Testimonies for the Church 9:218 . GW 396.2"
Both passages discuss the nature of Christ's kingdom as not being of this world, focusing on spiritual rather than temporal matters. EGW expands on this theme by highlighting the principles of righteousness, justice, mercy, and love that govern this kingdom.
"“Whereunto,” asked Christ, “shall we liken the kingdom of God? or with what comparison shall we compare it?” Mark 4:30 . He could not employ the kingdoms of the world as a similitude. In society He found nothing with which to compare it. Earthly kingdoms rule by the ascendancy of physical power; but from Christ's kingdom every carnal weapon, every instrument of coercion, is banished. This kingdom is to uplift and ennoble humanity. God's church is the court of holy life, filled with varied gifts and endowed with the Holy Spirit. The members are to find their happiness in the happiness of those whom they help and bless. AA 12.2"
Both passages contrast the kingdom of God with earthly kingdoms. John 18:36 states that Jesus' kingdom is not of this world, and EGW elaborates on this by stating that earthly kingdoms rule by physical power, while Christ's kingdom is different.
"Christ disappointed the hope of worldly greatness. In the Sermon on the Mount He sought to undo the work that had been wrought by false education, and to give His hearers a right conception of His kingdom and of His own character. Yet He did not make a direct attack on the errors of the people. He saw the misery of the world on account of sin, yet He did not present before them a vivid delineation of their wretchedness. He taught them of something infinitely better than they had known. Without combating their ideas of the kingdom of God, He told them the conditions of entrance therein, leaving them to draw their own conclusions as to its nature. The truths He taught are no less important to us than to the multitude that followed Him. We no less than they need to learn the foundation principles of the kingdom of God. DA 299.3"
Both passages discuss the nature of Christ's kingdom not being of this world. EGW expands on the implications of this, particularly in contrast to worldly greatness.
John 18:37
"Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice."
"beams of truth, that men might gain a fitness for heaven. “For this cause came I into the world,” He declared, “that I should bear witness unto the truth.” John 18:37 . He came to reveal the character of the Father, that men might be led to worship Him in spirit and in truth. CT 259.1"
EGW directly quotes John 18:37.
"Jesus knew that whatever was presented that was out of harmony with what he came to earth to unfold, was false and delusive. But he said, “Every one that is of the truth heareth my voice.” [ John 18:37 .] Having stood in the counsels of God, having dwelt in the everlasting heights of the sanctuary, all elements of truth were in him, and of him; for he was one with God. “Verily, verily, I say unto thee, We speak what we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” [ John 3:11-13 .] “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.” [ Proverbs 30:5, 6 .]— The Review and Herald, December 1, 1891 . CE 88.1"
EGW directly quotes John 18:37.
"“Everyone that is of the truth,” Christ declared, “heareth My voice.” John 18:37 . Having stood in the counsels of God, having dwelt in the everlasting heights of the sanctuary, all elements of truth were in Him and of Him. He was one with God. It means more than finite minds can comprehend to present in every missionary effort Christ and Him crucified. “He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.” Isaiah 53:5 . “He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” 2 Corinthians 5:21 . Christ crucified for our sins; Christ risen from the dead; Christ ascended on high as our intercessor—this is the science of salvation that we need to learn and to teach. This is to be the burden of our work. CT 22.2"
Ellen White directly references John 18:37 in this passage.
"Pilate saw through their purpose. He did not believe that the prisoner had plotted against the government. His meek and humble appearance was altogether out of harmony with the charge. Pilate was convinced that a deep plot had been laid to destroy an innocent man who stood in the way of the Jewish dignitaries. Turning to Jesus he asked, “Art Thou the King of the Jews?” The Saviour answered, “Thou sayest it.” And as He spoke, His countenance lighted up as if a sunbeam were shining upon it. DA 726.1"
EGW directly quotes and elaborates on the exchange between Pilate and Jesus regarding Jesus' kingship, making it a clear explicit allusion.
"Judas now cast himself at the feet of Jesus, acknowledging Him to be the Son of God, and entreating Him to deliver Himself. The Saviour did not reproach His betrayer. He knew that Judas did not repent; his confession was forced from his guilty soul by an awful sense of condemnation and a looking for of judgment, but he felt no deep, heartbreaking grief that he had betrayed the spotless Son of God, and denied the Holy One of Israel. Yet Jesus spoke no word of condemnation. He looked pityingly upon Judas, and said, For this hour came I into the world. DA 722.2"
The EGW passage, "For this hour came I into the world," echoes the sentiment in John 18:37, "To this end was I born, and for this cause came I into the world." Both passages highlight the purpose of Jesus's incarnation, although in different contexts. The connection is thematic rather than a direct quote or principle.
"Christ might have opened to men the deepest truths of science. He might have unlocked mysteries which have required many centuries of toil and study to penetrate. He might have made suggestions in scientific lines that till the close of time would have afforded food for thought and stimulus for invention. But He did not do this. He said nothing to gratify curiosity or to stimulate selfish ambition. He did not deal in abstract theories, but in that which is essential to the development of character, that which will enlarge man's capacity for knowing God, and increase his power to do good. Instead of directing the people to study men's theories about God, His word, or His works, Christ taught them to behold Him as manifested in His works, in His word, and by His providences. He brought their minds in contact with the mind of the Infinite. He unfolded principles that struck at the root of selfishness. CT 34.2"
Both passages touch on the idea that Jesus focused on spiritual truth and character development rather than worldly knowledge or power. While John 18:37 focuses on bearing witness to the truth, the EGW passage expands on the nature of that truth and its impact on character.
John 18:38
"Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all."
"These words from a heathen judge were a scathing rebuke to the perfidy and falsehood of the rulers of Israel who were accusing the Saviour. As the priests and elders heard this from Pilate, their disappointment and rage knew no bounds. They had long plotted and waited for this opportunity. As they saw the prospect of the release of Jesus, they seemed ready to tear Him in pieces. They loudly denounced Pilate, and threatened him with the censure of the Roman government. They accused him of refusing to condemn Jesus, who, they affirmed, had set Himself up against Caesar. DA 727.5"
The EGW passage directly refers to Pilate's statement that he found no fault in Jesus, as described in John 18:38, and elaborates on the reaction of the priests and elders. This is a clear explicit allusion.
Pilate was disappointed and much displeased. When the Jews returned with their prisoner, he asked impatiently what they would have him do. He reminded them that he had already examined Jesus, and found no fault in Him; he told them that they had brought complaints against Him, but they had not been able to prove a single charge. He had sent Jesus to Herod, the tetrarch of Galilee, and one of their own nation, but he also had found in Him nothing worthy of death. “I will therefore chastise Him,” Pilate said, “and release Him.” DA 731.5 Here Pilate showed his weakness. He had declared that Jesus was innocent, yet he was willing for Him to be scourged to pacify His accusers. He would sacrifice justice and principle in order to compromise with the mob. This placed him at a disadvantage. The crowd presumed upon his indecision, and clamored the more for the life of the prisoner. If at the first Pilate had stood firm, refusing to condemn a man whom he found guiltless, he would have broken the…
Both passages discuss Pilate's declaration of Jesus' innocence. The EGW passage expands on Pilate's internal conflict and attempts to appease the crowd, which is thematically linked to John 18:38 where Pilate states he finds no fault in Jesus.
John 18:40
"Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber."
"Some of those who listened to the apostles had taken an active part in the condemnation and death of Christ. Their voices had mingled with the rabble in calling for His crucifixion. When Jesus and Barabbas stood before them in the judgment hall and Pilate asked, “Whom will ye that I release unto you?” they had shouted, “Not this Man, but Barabbas!” Matthew 27:17 ; John 18:40 . When Pilate delivered Christ to them, saying, “Take ye Him, and crucify Him: for I find no fault in Him;” “I am innocent of the blood of this just Person,” they had cried, “His blood be on us, and on our children.” John 19:6 ; Matthew 27:24, 25 . AA 42.3"
Ellen White directly references John 18:40 in this passage.
"The people of Israel had made their choice. Pointing to Jesus they had said, “Not this man, but Barabbas.” Barabbas, the robber and murderer, was the representative of Satan. Christ was the representative of God. Christ had been rejected; Barabbas had been chosen. Barabbas they were to have. In making this choice they accepted him who from the beginning was a liar and a murderer. Satan was their leader. As a nation they would act out his dictation. His works they would do. His rule they must endure. That people who chose Barabbas in the place of Christ were to feel the cruelty of Barabbas as long as time should last. DA 738.5"
Both passages highlight the choice between Jesus and Barabbas, and the implications of that choice. EGW expands on the symbolic meaning of Barabbas as representing Satan.