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 8:1
"Jesus went unto the mount of Olives."
"Yet the protest resulted in staying the proceedings of the council. The rulers were unable to carry out their purpose and condemn Jesus without a hearing. Defeated for the time, “every man went unto his own house. Jesus went unto the Mount of Olives.” DA 460.2"
The EGW passage directly quotes John 8:1, making it a clear explicit allusion.
John 8:1-11
"Jesus went unto the mount of Olives. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more."
"Chapter 50—Among Snares This chapter is based on John 7:16-36, 40-53 ; John 8:1-11 . All the while Jesus was at Jerusalem during the feast He was shadowed by spies. Day after day new schemes to silence Him were tried. The priests and rulers were watching to entrap Him. They were planning to stop Him by violence. But this was not all. They wanted to humble this Galilean rabbi before the people. DA 455.1 On the first day of His presence at the feast, the rulers had come to Him, demanding by what authority He taught. They wished to divert attention from Him to the question of His right to teach, and thus to their own importance and authority. DA 455"
Ellen White directly references John 8:1-11 in this passage.
John 8:3
"And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,"
"He was soon interrupted. A group of Pharisees and scribes approached Him, dragging with them a terror- stricken woman, whom with hard, eager voices they accused of having violated the seventh commandment. Pushing her into the presence of Jesus, they said, with a hypocritical display of respect, “Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest Thou?” Verses 4, 5 . MH 87.1"
The EGW passage directly recounts the story of the woman taken in adultery, explicitly referencing the Pharisees and scribes bringing her to Jesus and accusing her. This is a clear and direct allusion to John 8:3.
John 8:3-5
"And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?"
"He was soon interrupted. A group of Pharisees and scribes approached Him, dragging with them a terror- stricken woman, whom with hard, eager voices they accused of having violated the seventh commandment. Having pushed her into the presence of Jesus, they said to Him, with a hypocritical show of respect, “Moses in the law commanded us, that such should be stoned: but what sayest Thou?” DA 460.4"
The EGW passage closely follows the narrative and quotes John 8:3-5, making it a clear explicit allusion.
John 8:6
"This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not."
"Jesus looked upon the scene—the trembling victim in her shame, the hard-faced dignitaries, devoid of even human pity. His spirit of stainless purity shrank from the spectacle. Giving no sign that He had heard the question, He stooped and, fixing His eyes upon the ground, began to write in the dust. MH 88.2"
The EGW passage directly describes Jesus stooping down and writing in the dust, mirroring the account in John 8:6. This is a clear and direct allusion.
"Impatient at His delay and apparent indifference the accusers drew nearer, urging the matter upon His attention. But as their eyes, following those of Jesus, fell upon the pavement at His feet, their voices were silenced. There, traced before them, were the guilty secrets of their own lives. MH 88.3"
This is a clear allusion to the story of the woman caught in adultery. EGW's description of Jesus writing on the ground and the accusers being silenced by their own guilt directly relates to John 8:6 and the subsequent verses.
John 8:7
"So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her."
"Rising, and fixing His eyes upon the plotting elders, Jesus said, “He that is without sin among you, let him first cast a stone at her.” Verse 7 . And, stooping down, He continued writing. MH 88.4"
EGW directly quotes John 8:7.
"Many have strong feelings against Brother -----. They accuse him of unkindness, harshness, and severity. But some of the very ones who would condemn him are no less guilty themselves. He that is without sin among you, let him first cast a stone.” Brother ----- has not always moved wisely, and he has been hard to convince where he has not taken the best course. He has not been as willing to receive counsel, and to modify his methods of instruction and his manner of dealing with his students, as he should have been. But those who would condemn him because of his defects could in their turn be justly condemned. Every man has his peculiar defects of character. One may be free from the weakness which he sees in his brother, yet he may at the same time have faults which are far more grievous in the sight of God. 5T 35.2"
EGW directly quotes and applies the verse from John 8:7 in a similar context of judging others.
"Let care and wisdom be shown in dealing with workers who, though they have made mistakes, have manifested an earnest, self-sacrificing interest in the work. Let their brethren say, “We will not make matters worse by putting another in your place, without giving you opportunity to retrieve your mistake, and to stand on vantage-ground, free from the burden of unjust criticism.” Let them be given time to adjust themselves, to overcome the difficulties surrounding them, and to stand before angels and men as worthy workers. They have made mistakes, but would those who have questioned and criticized have done better? To the accusing Pharisees Christ said, “He that is without sin among you, let him first cast a stone.” [ John 8:7 .] GW 492.3"
Ellen White directly references John 8:7 in this passage.
"Let care and wisdom be shown in dealing with workers who, though they have made mistakes, have manifested an earnest, self-sacrificing interest in the work. Let their brethren say: “We will not make matters worse by putting another in your place, without giving you opportunity to retrieve your mistake, and to stand on vantage ground, free from the burden of unjust criticism.” Let them be given time to adjust themselves, to overcome the difficulties surrounding them, and to stand before angels and men as worthy workers. They have made mistakes, but would those who have questioned and criticized have done better? To the accusing Pharisees Christ said: “He that is without sin among you, let him first cast a stone.” John 8:7 . 7T 278.3"
Ellen White directly references John 8:7 in this passage.
"It is not Christ's follower that, with averted eyes, turns from the erring, leaving them unhindered to pursue their downward course. Those who are forward in accusing others, and zealous in bringing them to justice, are often in their own lives more guilty than they. Men hate the sinner, while they love the sin. Christ hates the sin, but loves the sinner. This will be the spirit of all who follow Him. Christian love is slow to censure, quick to discern penitence, ready to forgive, to encourage, to set the wanderer in the path of holiness, and to stay his feet therein. DA 462.4"
EGW's passage directly echoes the sentiment and situation in John 8:7, where Jesus challenges those ready to condemn the woman caught in adultery. Both emphasize the hypocrisy of judging others while being guilty oneself.
John 8:9
"And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst."
"He had not set aside the law given through Moses, nor infringed upon the authority of Rome. The accusers had been defeated. Now, their robe of pretended holiness torn from them, they stood, guilty and condemned, in the presence of Infinite Purity. They trembled lest the hidden iniquity of their lives should be laid open to the multitude; and one by one, with bowed heads and downcast eyes, they stole away, leaving their victim with the pitying Saviour. DA 461.4"
The EGW passage directly mirrors the events described in John 8:9, where the accusers, convicted by their own conscience, leave one by one, leaving Jesus and the woman alone.
John 8:11
"She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more."
"Jesus arose and, looking upon the woman, said, “Where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.” Verses 10, 11 . MH 88.6"
EGW directly quotes John 8:11.
The woman had stood before Jesus, cowering with fear. His words, “He that is without sin among you, let him first cast a stone,” had come to her as a death sentence. She dared not lift her eyes to the Saviour's face, but silently awaited her doom. In astonishment she saw her accusers depart speechless and confounded; then those words of hope fell upon her ear, “Neither do I condemn thee: go, and sin no more.” Her heart was melted, and, casting herself at the feet of Jesus, she sobbed out her grateful love and with bitter tears confessed her sins. MH 89.1 This was to her the beginning of a new life, a life of purity and peace, devoted to God. In the uplifting of this fallen soul, Jesus performed a greater miracle than in healing the most grievous physical disease; He cured the spiritual malady which is unto death everlasting. This penitent woman became one of His most steadfast followers. With self-sacrificing love and devotion she showed her gratitude for His forgiving mercy. For this …
EGW directly quotes John 8:11.
"Jesus arose, and looking at the woman said, “Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.” DA 461.5"
This is a direct quote from John 8:11, making it a clear and undeniable explicit allusion.
"Those who choose to be presumptuous, saying, “The Lord has healed me, and I need not restrict my diet; I can eat and drink as I please,” will erelong need, in body and soul, the restoring power of God. Because the Lord has graciously healed you, you must not think you can link yourselves up with the self-indulgent practices of the world. Do as Christ commanded after His work of healing—“go, and sin no more.” John 8:11 . Appetite must not be your god. 9T 164.3"
Ellen White directly references John 8:11 in this passage.
"In His act of pardoning this woman and encouraging her to live a better life, the character of Jesus shines forth in the beauty of perfect righteousness. While He does not palliate sin, nor lessen the sense of guilt, He seeks not to condemn, but to save. The world had for this erring woman only contempt and scorn; but Jesus speaks words of comfort and hope. The Sinless One pities the weakness of the sinner, and reaches to her a helping hand. While the hypocritical Pharisees denounce, Jesus bids her, “Go, and sin no more.” DA 462.3"
The EGW passage directly references the story of Jesus and the woman caught in adultery, including the specific phrase 'Go, and sin no more.' This is a clear and direct allusion to John 8:11.
"This was to her the beginning of a new life, a life of purity and peace, devoted to the service of God. In the uplifting of this fallen soul, Jesus performed a greater miracle than in healing the most grievous physical disease; He cured the spiritual malady which is unto death everlasting. This penitent woman became one of His most steadfast followers. With self-sacrificing love and devotion she repaid His forgiving mercy. DA 462.2"
While not a direct quote, the EGW passage describes the aftermath of Jesus' encounter with the adulterous woman, emphasizing her transformation and devotion, which aligns with the theme of forgiveness and new life presented in John 8:11.
John 8:12
"Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
"Christ is the Light of the world. Those who follow Him do not walk in darkness, but have the light of life. John declares of Christ: “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12 . Behold Christ. Beholding Him brings heart and mind and character into conformity to the will of God. 9T 141.3"
EGW directly quotes John 8:12 and John 1:12.
"Chapter 51—“The Light of Life” This chapter is based on John 8:12-59 ; John 9 . “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.” DA 463"
The EGW passage directly quotes and references John 8:12.
"It was morning; the sun had just risen above the Mount of Olives, and its rays fell with dazzling brightness on the marble palaces, and lighted up the gold of the temple walls, when Jesus, pointing to it, said, “I am the light of the world.” DA 463.4"
The EGW passage directly quotes John 8:12 and provides a contextual setting.
"The work of Christ is to draw men from the false and spurious to the true and genuine. “He that followeth me shall not walk in darkness, but shall have the light of life.” [ John 8:12 .] There is no danger of going into error while we follow in the footsteps of “the Light of the world.” We are to work the works of Christ. We must engage heart and soul in his service; we must search the word of life, and present it to others. We must educate the people to realize the importance of its teaching, and the danger of deviating from its plain commands. CE 121.1 The Jews were led into error and ruin, and to the rejection of the Lord of glory, because they knew not the Scriptures, nor the power of God. A great work is before us,—to lead men to take God's word as the rule of their lives, to make no compromise with tradition and custom, but to walk in all the commandments and ordinances of the Lord.— The Review and Herald, July 17, 1888 . CE 121.2"
EGW directly quotes John 8:12 and builds her argument upon it.
"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 8:12 in this passage.
"parent, rather than a stern tyrant compelling men to a blind obedience. My heart went out toward Him in a deep and fervent love. Obedience to His will seemed a joy; it was a pleasure to be in His service. No shadow clouded the light that revealed to me the perfect will of God. I felt the assurance of an indwelling Saviour, and realized the truth of what Christ had said: “He that followeth Me shall not walk in darkness, but shall have the light of life.” John 8:12 . LS 39.1"
Ellen White directly references John 8:12 in this passage.
To those who comply with the conditions, “Come out from among them, and be ye separate, ... and touch not the unclean,” God's promise is, “I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.” 2 Corinthians 6:17, 18 . It is the privilege and the duty of every Christian to have a rich and abundant experience in the things of God. “I am the light of the world,” said Jesus. “He that followeth Me shall not walk in darkness, but shall have the light of life.” John 8:12 . “The path of the just is as the shining light, that shineth more and more unto the perfect day.” Proverbs 4:18 . Every step of faith and obedience brings the soul into closer connection with the Light of the world, in whom there “is no darkness at all.” The bright beams of the Sun of Righteousness shine upon the servants of God, and they are to reflect His rays. As the stars tell us that there is a great light in heaven with whose glory they are made bright, so C…
Ellen White directly references John 8:12 in this passage.
"Heaven, looking down, and seeing the delusions into which men were led, knew that a divine Instructor must come to earth. Men in ignorance and moral darkness must have light, spiritual light; for the world knew not God, and he must be revealed to their understanding. Truth looked down from heaven and saw not the reflection of her image; for dense clouds of moral darkness and gloom enveloped the world, and the Lord Jesus alone was able to roll back the clouds; for he was the light of the world. By his presence he could dissipate the gloomy shadow that Satan had cast between man and God. Darkness covered the earth, and gross darkness the people. Through the accumulated misrepresentations of the enemy, many were so deceived that they worshiped a false god, clothed with the attributes of the satanic character. CE 73.3"
EGW directly references the concept of Jesus as the 'light of the world' and the darkness covering the earth, which is a central theme in John 8:12.
"***** Chapter 75—Walk in the Light I was shown that God's people dwell too much under a cloud. It is not His will that they should live in unbelief. Jesus is light, and in Him is no darkness at all. His children are the children of light. They are renewed in His image, and called out of darkness into His marvelous light. He is the light of the world, and so also are they that follow Him. They shall not walk in darkness, but shall have the light of life. The more closely the people of God strive to imitate Christ, the more perseveringly will they be pursued by the enemy; but their nearness to Christ strengthens them to resist the efforts of our wily foe to draw them from Christ. 1T 405"
EGW uses the phrase 'light of the world' and 'shall not walk in darkness, but shall have the light of life' which are direct allusions to John 8:12.
"Our camp meetings should be so conducted as to accomplish the greatest possible amount of good. Let the truth be properly presented and represented by those who believe it. It is light, the light of heaven, that the world needs, and whatever manifests the Lord Jesus Christ is light. 6T 34.2"
The EGW passage directly uses the concept of 'light' and connects it to Jesus Christ, mirroring the central theme of John 8:12 where Jesus declares Himself to be the 'light of the world.'
"Shall we not be intensely interested in the lessons of Christ? Shall we not be charmed with the new and glorious light of heavenly truth? This light is above everything that man can present. We can receive light only as we come to the cross and present ourselves at the altar of sacrifice. Here man's weakness is made manifest; here his strength is revealed. Here men see there is power in Christ to save to the uttermost all that come unto God by him. CE 81.2"
Both passages connect Christ with light and truth. EGW speaks of the 'new and glorious light of heavenly truth' and John 8:12 states 'I am the light of the world.'
"When, as erring, sinful beings, we come to Christ and become partakers of His pardoning grace, love springs up in the heart. Every burden is light, for the yoke that Christ imposes is easy. Duty becomes a delight, and sacrifice a pleasure. The path that before seemed shrouded in darkness, becomes bright with beams from the Sun of Righteousness. SC 59.2"
The EGW passage echoes the theme of Christ as the light dispelling darkness, found in John 8:12. The idea of following Christ and receiving light is present in both.
"The offering of Cain was an offense to God, because it was a Christless offering. The burden of our message is not only the commandments of God, but the faith of Jesus. A bright light shines upon our pathway today, and it leads to increased faith in Jesus. We must receive every ray of light, and walk in it, that it may not be our condemnation in the judgment. Our duties and obligations become more important as we obtain more distinct views of truth. Light makes manifest and reproves the errors that were concealed in darkness; and as light comes, the life and character of men must change correspondingly, to be in harmony with it. Sins that were once sins of ignorance, because of the blindness of the mind, can no more be indulged in without incurring guilt. As increased light is given, men must be reformed, elevated, and refined by it, or they will be more perverse and stubborn than before the light came. GW 162.2"
Both passages discuss light as a metaphor for spiritual truth and guidance, and the importance of following that light to avoid condemnation. EGW expands on the concept of light bringing increased responsibility.
"When He spoke these words, Jesus was in the court of the temple specially connected with the services of the Feast of Tabernacles. In the center of this court rose two lofty standards, supporting lampstands of great size. After the evening sacrifice, all the lamps were kindled, shedding their light over Jerusalem. This ceremony was in commemoration of the pillar of light that guided Israel in the desert, and was also regarded as pointing to the coming of the Messiah. At evening when the lamps were lighted, the court was a scene of great rejoicing. Gray-haired men, the priests of the temple and the rulers of the people, united in the festive dances to the sound of instrumental music and the chants of the Levites. DA 463.2"
The EGW passage describes the context of the Feast of Tabernacles, including the lighting of lamps, and John 8:12 occurs during this feast. Jesus' statement about being the light of the world directly relates to the symbolism of the lamps. The connection is more than just possible; it's a thematic parallel.
"riveting upon their souls fetters which would never be broken. The prejudice and hatred against Christ which they obstinately cherished, was bringing ruin upon them as a nation and destroying their hopes of everlasting life. But John continued to present Christ to them as the only way of salvation. The evidence that Jesus of Nazareth was the Messiah was so clear that John declares no man needs to walk in the darkness of error while such light is proffered him. SL 63.1"
EGW's statement about John presenting Christ as the only way of salvation and the evidence being so clear that no one needs to walk in darkness directly echoes the sentiment in John 8:12, where Jesus declares Himself as the light of the world, and those who follow Him will not walk in darkness.
"The reason why church members do not understand this branch of the work is that they are not following the light, walking step by step after their great Leader. The medical missionary work is of God and bears His signature. For this reason let man keep his hands off it and not desire to manage it according to his own ideas. 8T 169.1"
The EGW passage echoes the idea of following Jesus as the light and avoiding darkness by following His guidance, specifically in the context of medical missionary work. The connection is more than just a general theme; it's about following divine guidance.
"Shall those who have a holy God, infinite in wisdom and power, go unto wizards, whose knowledge comes from intimacy with the enemy of our Lord? God Himself is the light of His people; He bids them fix their eyes by faith upon the glories that are veiled from human sight. The Sun of Righteousness sends its bright beams into their hearts; they have light from the throne of heaven, and they have no desire to turn away from the source of light to the messengers of Satan. PP 687.4"
Both passages use the metaphor of light to describe God/Jesus and his influence, contrasting it with darkness. EGW's reference to the 'Sun of Righteousness' and 'light from the throne of heaven' echoes John 8:12.
"the purpose of communicating light and knowledge, and bringing them up to a noble, elevated standard, the broad platform of eternal truth. 5T 112.1"
Both passages discuss light and knowledge. John 8:12 speaks of Jesus as the light, while EGW speaks of communicating light and knowledge. While not a direct quote, the theme of light representing truth and understanding connects the two.
John 8:12-59
"Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;"
"Chapter 51—“The Light of Life” This chapter is based on John 8:12-59 ; John 9 . “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.” DA 463"
Ellen White directly references John 8:12-59 in this passage.
John 8:25
"Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning."
"To the Pharisees and rulers this claim seemed an arrogant assumption. That a man like themselves should make such pretensions they could not tolerate. Seeming to ignore His words, they demanded, “Who art Thou?” They were bent upon forcing Him to declare Himself the Christ. His appearance and His work were so at variance with the expectations of the people, that, as His wily enemies believed, a direct announcement of Himself as the Messiah would cause Him to be rejected as an impostor. DA 465.2"
EGW directly quotes and references the question posed to Jesus in John 8:25. The context and interpretation are also consistent.
"But to their question, “Who art Thou?” Jesus replied, “Even that which I have also spoken unto you from the beginning.” John 8:25 , R.V. That which had been revealed in His words was revealed also in His character. He was the embodiment of the truths He taught. “I do nothing of Myself,” He continued; “but as My Father hath taught Me, I speak these things. And He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him.” He did not attempt to prove His Messianic claim, but showed His unity with God. If their minds had been open to God's love, they would have received Jesus. DA 465.3"
Ellen White directly references John 8:25 in this passage.
John 8:28
"Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things."
"But turning from all lesser representations, we behold God in Jesus. Looking unto Jesus we see that it is the glory of our God to give. “I do nothing of Myself,” said Christ; “the living Father hath sent Me, and I live by the Father.” “I seek not Mine own glory,” but the glory of Him that sent Me. John 8:28 ; 6:57 ; 8:50 ; 7:18 . In these words is set forth the great principle which is the law of life for the universe. All things Christ received from God, but He took to give. So in the heavenly courts, in His ministry for all created beings: through the beloved Son, the Father's life flows out to all; through the Son it returns, in praise and joyous service, a tide of love, to the great Source of all. And thus through Christ the circuit of beneficence is complete, representing the character of the great Giver, the law of life. DA 21.2"
Ellen White directly references John 8:28 in this passage.
John 8:29
"And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him."
"But to their question, “Who art Thou?” Jesus replied, “Even that which I have also spoken unto you from the beginning.” John 8:25 , R.V. That which had been revealed in His words was revealed also in His character. He was the embodiment of the truths He taught. “I do nothing of Myself,” He continued; “but as My Father hath taught Me, I speak these things. And He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him.” He did not attempt to prove His Messianic claim, but showed His unity with God. If their minds had been open to God's love, they would have received Jesus. DA 465.3"
EGW directly quotes John 8:29 and uses it to support her argument about Jesus' unity with God. The context and interpretation are also consistent.
"Of His own life the Saviour said, “I have kept My Father's commandments.” John 15:10 . “The Father hath not left Me alone; for I do always those things that please Him.” John 8:29 . As Jesus was in human nature, so God means His followers to be. In His strength we are to live the life of purity and nobility which the Saviour lived. MH 426.1"
EGW directly quotes John 8:29.
"Of His own life the Saviour said: “I have kept My Father's commandments.” “The Father hath not left Me alone; for I do always those things that please Him.” John 15:10 ; 8:29 . As Jesus was in human nature, so God means His followers to be. In His strength we are to live the life of purity and nobility which the Saviour lived. 8T 289.4"
EGW directly quotes John 8:29.
"Never did Christ deviate from loyalty to the principles of God's law. Never did He do anything contrary to the will of His Father. Before angels, men, and demons He could speak words that from any other lips would have been blasphemy: “I do always those things that please Him.” John 8:29 . Day by day for three years His enemies followed Him, trying to find some stain in His character. Satan, with all his confederacy of evil, sought to overcome Him; but they found nothing in Him by which to gain advantage. Even the devils were forced to confess: “Thou art the Holy One of God.” 8T 208.1"
Ellen White directly references John 8:29 in this passage.
"The same law that was engraved upon the tables of stone is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth “the fruits of the Spirit.” Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as He walked. Through the prophet He declared of Himself, “I delight to do Thy will, O My God: yea, Thy law is within My heart.” Psalm 40:8 . And when among men He said, “The Father hath not left Me alone; for I do always those things that please Him.” John 8:29 . PP 372.2"
Ellen White directly references John 8:29 in this passage.
"When we receive Christ as an abiding guest in the soul, the peace of God, which passeth all understanding, will keep our hearts and minds through Christ Jesus. The Saviour's life on earth, though lived in the midst of conflict, was a life of peace. While angry enemies were constantly pursuing Him, He said, “He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him.” John 8:29 . No storm of human or satanic wrath could disturb the calm of that perfect communion with God. And He says to us, “Peace I leave with you, My peace I give unto you.” “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest.” John 14:27 ; Matthew 11:29 . Bear with Me the yoke of service for the glory of God and the uplifting of humanity, and you will find the yoke easy and the burden light. MB 15.2"
Ellen White directly references John 8:29 in this passage.
"Before angels, men, and demons, He had spoken, unchallenged, words that from any other lips would have been blasphemy: “I do always those things that please Him.” DA 467.4"
EGW directly quotes and references the verse, placing it in Jesus's mouth. The context is also very similar.
John 8:31
"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;"
"Among His hearers many were drawn to Him in faith, and to them He said, “If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free.” DA 466.1"
EGW directly quotes John 8:31. The context and interpretation are also consistent.
John 8:31-32
"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free."
"Only those who have been diligent students of the Scriptures and who have received the love of the truth will be shielded from the powerful delusion that takes the world captive. By the Bible testimony these will detect the deceiver in his disguise. To all the testing time will come. By the sifting of temptation the genuine Christian will be revealed. Are the people of God now so firmly established upon His word that they would not yield to the evidence of their senses? Would they, in such a crisis, cling to the Bible and the Bible only? Satan will, if possible, prevent them from obtaining a preparation to stand in that day. He will so arrange affairs as to hedge up their way, entangle them with earthly treasures, cause them to carry a heavy, wearisome burden, that their hearts may be overcharged with the cares of this life and the day of trial may come upon them as a thief. GC 625.3"
The EGW passage emphasizes the importance of knowing and adhering to the Scriptures to avoid deception, which aligns with the principle in John 8:31-32 that knowing the truth (God's word) leads to freedom (from deception).
"The follower of Christ will meet with the “enticing words” against which the apostle warned the Colossian believers. He will meet with spiritualistic interpretations of the Scriptures, but he is not to accept them. His voice is to be heard in clear affirmation of the eternal truths of the Scriptures. Keeping his eyes fixed on Christ, he is to move steadily forward in the path marked out, discarding all ideas that are not in harmony with His teaching. The truth of God is to be the subject for his contemplation and meditation. He is to regard the Bible as the voice of God speaking directly to him. Thus he will find the wisdom which is divine. AA 474.2"
Both passages emphasize the importance of adhering to truth and the freedom that comes from it. EGW speaks of affirming 'eternal truths of the Scriptures' and finding 'wisdom which is divine,' echoing John 8:31-32's connection between abiding in Jesus' word and knowing the truth.
John 8:32
"And ye shall know the truth, and the truth shall make you free."
"Among His hearers many were drawn to Him in faith, and to them He said, “If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free.” DA 466.1"
EGW directly quotes John 8:32.
"The means by which we can overcome the wicked one is that by which Christ overcame,—the power of the word. God does not control our minds without our consent; but if we desire to know and to do His will, His promises are ours: “Ye shall know the truth, and the truth shall make you free.” “If any man willeth to do His will, he shall know of the teaching.” John 8:32 ; 7:17 , R. V. Through faith in these promises, every man may be delivered from the snares of error and the control of sin. DA 258.5"
EGW directly quotes John 8:32, making it an explicit allusion.
"The spirit of liberty went with the Bible. Wherever the gospel was received, the minds of the people were awakened. They began to cast off the shackles that had held them bondslaves of ignorance, vice, and superstition. They began to think and act as men. Monarchs saw it and trembled for their despotism. GC 277.1"
The EGW passage explicitly connects the reception of the gospel with the awakening of minds and the casting off of shackles, directly reflecting the principle in John 8:32 that 'the truth shall make you free.'
"penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people. GC 565.3"
EGW speaks of revealing the truth as it is in Jesus, and John 8:32 states that knowing the truth will make you free. The connection is that the truth (specifically, the truth about Jesus) leads to liberation.
The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God's will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God's holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God's w…
The EGW passage speaks of Wycliffe's work to 'liberate the conscience and the intellect, and set free the nations.' This directly echoes the principle in John 8:32, 'And ye shall know the truth, and the truth shall make you free.' Wycliffe's emphasis on the Bible as the ultimate authority was intended to bring people to the truth that would set them free from the bondage of false teachings.
"Today the truths of Scripture are to be brought before the great men of the world in order that they may choose between obedience to God's law and allegiance to the prince of evil. God sets everlasting truth before them—truth that will make them wise unto salvation, but He does not force them to accept it. If they turn from it, He leaves them to themselves, to be filled with the fruit of their own doings. AA 241.2"
Both passages connect truth with freedom/salvation and the consequences of rejecting it. EGW amplifies the idea that truth leads to salvation and the choice people have.
Eleven years after the planting of the first colony, Roger Williams came to the New World. Like the early Pilgrims he came to enjoy religious freedom; but, unlike them, he saw—what so few in his time had yet seen— that this freedom was the inalienable right of all, whatever might be their creed. He was an earnest seeker for truth, with Robinson holding it impossible that all the light from God's word had yet been received. Williams “was the first person in modern Christendom to establish civil government on the doctrine of the liberty of conscience, the equality of opinions before the law.”—Bancroft, pt. 1, ch. 15, par. 16. He declared it to be the duty of the magistrate to restrain crime, but never to control the conscience. “The public or the magistrates may decide,” he said, “what is due from man to man; but when they attempt to prescribe a man's duties to God, they are out of place, and there can be no safety; for it is clear that if the magistrate has the power, he may decree one …
The EGW passage discusses Roger Williams' advocacy for religious freedom and liberty of conscience. John 8:32 states that knowing the truth will make you free. The connection lies in the idea that religious freedom, as advocated by Williams, is a manifestation of the freedom that comes from knowing the truth.
The escaped slaves have been told by their masters that the Northern men wanted to get possession of them that they might cruelly misuse them; that the abolitionists would treat them worse than they had been treated while in slavery. All manner of horrible stories have been repeated in their ears to make them detest the North, and yet they have had a confused idea that some hearts in the North felt for their grievances and would yet make an effort to help them. This has been the only star which has shed its glimmering light upon their distressed and gloomy bondage. The manner in which the poor slaves have been treated has led them to believe that their masters have told them the truth in these things. And yet a national fast is proclaimed! Saith the Lord: “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?” When our nation observes the fast which God has chosen, then will …
EGW directly quotes Isaiah 58:6, which is about true fasting involving justice and freeing the oppressed. This directly relates to the context of slavery and the proclaimed national fast. The connection to John 8:32 is less direct, but the theme of freedom is present.
"resumed his studies, repairing, after a time, to Basel. It was here that Zwingli first heard the gospel of God's free grace. Wittembach, a teacher of the ancient languages, had, while studying Greek and Hebrew, been led to the Holy Scriptures, and thus rays of divine light were shed into the minds of the students under his instruction. He declared that there was a truth more ancient, and of infinitely greater worth, than the theories taught by schoolmen and philosophers. This ancient truth was that the death of Christ is the sinner's only ransom. To Zwingli these words were as the first ray of light that precedes the dawn. GC 173.1"
Both passages connect truth with freedom or enlightenment. Zwingli's experience of hearing the gospel and receiving 'divine light' parallels the idea of knowing the truth and being set free.
John 8:33
"They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?"
Application to the Jewish N ation When Christ gave the parable of the rich man and Lazarus, there were many in the Jewish nation in the pitiable condition of the rich man, using the Lord's goods for selfish gratification, preparing themselves to hear the sentence, “Thou art weighed in the balances, and art found wanting.” Daniel 5:27 . The rich man was favored with every temporal and spiritual blessing, but he refused to cooperate with God in the use of these blessings. Thus it was with the Jewish nation. The Lord had made the Jews the depositaries of sacred truth. He had appointed them stewards of His grace. He had given them every spiritual and temporal advantage, and He called upon them to impart these blessings. Special instruction had been given them in regard to their treatment of their brethren who had fallen into decay, of the stranger within their gates, and of the poor among them. They were not to seek to gain everything for their own advantage, but were to remember those in …
Ellen White directly references John 8:33 in this passage.
"But when Jesus announced, “This day is this scripture fulfilled in your ears,” they were suddenly recalled to think of themselves, and of the claims of Him who had been addressing them. They, Israelites, children of Abraham, had been represented as in bondage. They had been addressed as prisoners to be delivered from the power of evil; as in darkness, and needing the light of truth. Their pride was offended, and their fears were roused. The words of Jesus indicated that His work for them was to be altogether different from what they desired. Their deeds might be investigated too closely. Notwithstanding their exactness in outward ceremonies, they shrank from inspection by those clear, searching eyes. DA 237.4"
Both passages deal with the Jews' rejection of Jesus' message and their insistence on their freedom and status as Abraham's descendants, despite Jesus' implication that they are in spiritual bondage.
John 8:34
"Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin."
"the worst kind of bondage,—ruled by the spirit of evil. DA 466.2"
Both passages discuss the concept of being enslaved or in bondage to sin/evil. The EGW passage speaks of being ruled by the spirit of evil, while John 8:34 states that whoever commits sin is a servant of sin. This is a clear thematic parallel.
The encounter with the demoniacs of Gergesa had a lesson for the disciples. It showed the depths of degradation to which Satan is seeking to drag the whole human race, and the mission of Christ to set men free from his power. Those wretched beings, dwelling in the place of graves, possessed by demons, in bondage to uncontrolled passions and loathsome lusts, represent what humanity would become if given up to satanic jurisdiction. Satan's influence is constantly exerted upon men to distract the senses, control the mind for evil, and incite to violence and crime. He weakens the body, darkens the intellect, and debases the soul. Whenever men reject the Saviour's invitation, they are yielding themselves to Satan. Multitudes in every department in life, in the home, in business, and even in the church, are doing this today. It is because of this that violence and crime have overspread the earth, and moral darkness, like the pall of death, enshrouds the habitations of men. Through his specio…
Both passages discuss the enslaving nature of sin and yielding to Satan's influence. The EGW passage elaborates on the consequences of this enslavement, aligning with the principle expressed in John 8:34.
"Of the hitherto polluted spring at Jericho, the Lord declared, “I have healed these waters; there shall not be from thence any more death or barren land.” The polluted stream represents the soul that is separate from God. Sin not only shuts away from God, but destroys in the human soul both the desire and the capacity for knowing Him. Through sin, the whole human organism is deranged, the mind is perverted, the imagination corrupted; the faculties of the soul are degraded. There is an absence of pure religion, of heart holiness. The converting power of God has not wrought in transforming the character. The soul is weak, and for want of moral force to overcome, is polluted and debased. PK 233.1"
EGW's statement about sin separating us from God and destroying our capacity for knowing Him aligns with the principle expressed in John 8:34, that those who commit sin are servants of sin. Both passages highlight the enslaving and corrupting nature of sin.
"bondage of unbelief has chained your soul. You do not glorify God in your life. Our faith sometimes looks to you very questionable. The reason of this is in yourself. In the world, truth and falsehood are so mixed that one is not always clearly discerned from the other. But why has one who professes the truth so little strength? Because he understands not his own ignorance and his own weakness. If he knew this, if he were distrustful of himself, he would feel the importance of divine help to preserve him from the wiles of the enemy. We need to be active, working Christians, unselfish in heart and life, having an eye single to the glory of God. Oh, what wrecks we meet everywhere! what silent lips and fruitless lives! “This,” said the angel, “is because of falling under temptation. Nothing mars the peace of the soul like sinful unbelief.” 4T 213.2"
The EGW passage discusses the bondage of unbelief and its consequences, which aligns thematically with John 8:34, where Jesus speaks about being a servant of sin. While not a direct quote, the underlying principle of being enslaved by sin/unbelief is present.
John 8:36
"If the Son therefore shall make you free, ye shall be free indeed."
"The conflict between the power of Satan and his own desire for freedom was terrible. It seemed that the tortured man must lose his life in the struggle with the foe that had been the ruin of his manhood. But the Saviour spoke with authority and set the captive free. The man who had been possessed stood before the wondering people in the freedom of self-possession. MH 92.1"
The EGW passage illustrates the principle of Christ freeing someone from bondage, directly echoing the sentiment of John 8:36.
"God's servants must go out free. They must know in whom they trust. There is power in Christ and His salvation to make them free men; and unless they are free in Him, they cannot build up His church and gather in souls. Will God send out a man to rescue souls from the snare of Satan when his own feet are entangled in the net? God's servants must not be wavering. If their feet are sliding, how can they say to those of a fearful heart: “Be strong”? God would have His servants hold up the feeble hands, and strengthen the wavering. Those who are not prepared to do this would better first labor for themselves and pray until they are endowed with power from on high. 1T 369.3"
The EGW passage directly echoes the sentiment of John 8:36, emphasizing the importance of being 'free in Him' (Christ) and the power of Christ's salvation to make one free. The connection is clear and central to the meaning of both passages.
"By the miracle of divine grace, many may be fitted for lives of usefulness. Despised and forsaken, they have become utterly discouraged; they may appear stoical and stolid. But under the ministration of the Holy Spirit, the stupidity that makes their uplifting appear so hopeless will pass away. The dull, clouded mind will awake. The slave of sin will be set free. Vice will disappear, and ignorance will be overcome. Through the faith that works by love, the heart will be purified and the mind enlightened. MH 169.2"
Both passages focus on the freedom from sin that Christ offers. EGW's passage describes the process of being set free from the slavery of sin through the Holy Spirit, which directly relates to the concept of freedom presented in John 8:36.
"But, thank God, His church is no longer in bondage. To spiritual Israel have been restored the privileges accorded the people of God at the time of their deliverance from Babylon. In every part of the earth, men and women are responding to the Heaven-sent message which John the revelator prophesied would be proclaimed prior to the second coming of Christ: “Fear God, and give glory to Him; for the hour of His judgment is come.” Revelation 14:7 . PK 714.2"
Both passages discuss freedom from bondage. EGW refers to the church no longer being in bondage, similar to the freedom mentioned in John 8:36.
"In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan's control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God. DA 466.4"
The EGW passage discusses the freedom of choice in redemption and the soul's surrender to Christ, leading to a sense of freedom. This aligns with the concept in John 8:36 that being made free by the Son results in true freedom. The connection is thematic, focusing on the concept of freedom through Christ.
John 8:39
"They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham."
"The Pharisees had declared themselves the children of Abraham. Jesus told them that this claim could be established only by doing the works of Abraham. The true children of Abraham would live, as he did, a life of obedience to God. They would not try to kill One who was speaking the truth that was given Him from God. In plotting against Christ, the rabbis were not doing the works of Abraham. A mere lineal descent from Abraham was of no value. Without a spiritual connection with him, which would be manifested in possessing the same spirit, and doing the same works, they were not his children. DA 466.6"
The EGW passage directly references Jesus's statement about doing the works of Abraham to prove lineage, mirroring the dialogue in John 8:39. This is a clear allusion to the biblical text.
The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God. COL 294.2 In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, “When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?” The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, “He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.” CO…
Both passages address the Jewish people's belief in their special status as descendants of Abraham and God's chosen people. John 8:39 directly quotes them claiming Abraham as their father, while the EGW passage describes their unwavering belief in their prosperity and rights due to their lineage.
"The Jews whom Jesus had driven from the temple claimed to be children of Abraham, but they fled from the Saviour's presence because they could not endure the glory of God which was manifested in Him. Thus they gave evidence that they were not fitted by the grace of God to participate in the sacred services of the temple. They were zealous to maintain an appearance of holiness, but they neglected holiness of heart. While they were sticklers for the letter of the law, they were constantly violating its spirit. Their great need was that very change which Christ had been explaining to Nicodemus,—a new moral birth, a cleansing from sin, and a renewing of knowledge and holiness. DA 173.6"
Both passages discuss the claim of being children of Abraham and the importance of living according to Abraham's example. The EGW passage connects this to the Jews who were driven from the temple, while John 8:39 is part of a larger discourse between Jesus and the Jews. The thematic parallel is present, although the context differs slightly.
John 8:39-40
"They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham."
"Christ longed to let light shine into the darkened minds of the Jewish people. He said to them, “If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill Me, a man that hath told you the truth, which I have heard of God. This did not Abraham.” John 8:39, 40 . COL 268.1"
EGW directly quotes John 8:39-40, making this a clear and explicit allusion.
John 8:41
"Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God."
"Jesus denied that the Jews were children of Abraham. He said, “Ye do the deeds of your father.” In mockery they answered, “ We be not born of fornication; we have one Father, even God.” These words, in allusion to the circumstances of His birth, were intended as a thrust against Christ in the presence of those who were beginning to believe on Him. Jesus gave no heed to the base insinuation, but said, “If God were your Father, ye would love Me: for I proceeded forth and came from God.” DA 467.2"
EGW directly quotes John 8:41.
John 8:42
"Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me."
"Jesus denied that the Jews were children of Abraham. He said, “Ye do the deeds of your father.” In mockery they answered, “ We be not born of fornication; we have one Father, even God.” These words, in allusion to the circumstances of His birth, were intended as a thrust against Christ in the presence of those who were beginning to believe on Him. Jesus gave no heed to the base insinuation, but said, “If God were your Father, ye would love Me: for I proceeded forth and came from God.” DA 467.2"
EGW directly quotes John 8:42.
John 8:44
"Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."
"Their works testified of their relationship to him who was a liar and a murderer. “Ye are of your father the devil,” said Jesus, “and the lusts of your father it is your will to do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him.... Because I say the truth, ye believe Me not.” John 8:44, 45 , R. V. The fact that Jesus spoke the truth, and that with certainty, was why He was not received by the Jewish leaders. It was the truth that offended these self-righteous men. The truth exposed the fallacy of error; it condemned their teaching and practice, and it was unwelcome. They would rather close their eyes to the truth than humble themselves to confess that they had been in error. They did not love the truth. They did not desire it, even though it was truth. DA 467.3"
EGW directly quotes John 8:44.
"Satan was “a murderer from the beginning” ( John 8:44 ); and as soon as he had obtained power over the human race, he not only prompted them to hate and slay one another, but, the more boldly to defy the authority of God, he made the violation of the sixth commandment a part of their religion. PP 337.2"
EGW directly quotes John 8:44 and uses it as a basis for her argument about Satan's influence.
"He who is the father of lies, blinds and deceives the world by sending forth his angels to speak for the apostles, and to make it appear that they contradict what they wrote by the dictation of the Holy Ghost when on earth. These lying angels make the apostles to corrupt their own teachings and to declare them to be adulterated. By so doing, Satan delights to throw professed Christians and all the world into uncertainty about the Word of God. That holy Book cuts directly across his track and thwarts his plans; therefore he leads men to doubt the divine origin of the Bible. Then he sets up the infidel Thomas Paine, as if when he died he were ushered into heaven, and now, united with the holy apostles whom he hated on earth, were engaged in teaching the world. EW 264.1"
EGW's description of Satan as the 'father of lies' who deceives the world directly alludes to John 8:44, where Jesus identifies the devil as a liar and the father of lies.
"All this was as Satan would have it. This was what for ages he had been working to secure. His policy is deception from first to last, and his steadfast purpose is to bring woe and wretchedness upon men, to deface and defile the workmanship of God, to mar the divine purposes of benevolence and love, and thus cause grief in heaven. Then by his deceptive arts he blinds the minds of men, and leads them to throw back the blame of his work upon God, as if all this misery were the result of the Creator's plan. In like manner, when those who have been degraded and brutalized through his cruel power achieve their freedom, he urges them on to excesses and atrocities. Then this picture of unbridled license is pointed out by tyrants and oppressors as an illustration of the results of liberty. GC 284.2"
The EGW passage describes Satan's deceptive and destructive nature, which aligns with John 8:44's description of the devil as a murderer and a liar.
"He who is the father of lies, blinds and deceives the world by sending forth his angels to speak for the apostles, and to make it appear that they contradict what they wrote by the dictation of the Holy Ghost when on earth. These lying angels make the apostles to corrupt their own teachings and to declare them to be adulterated. By so doing Satan delights to throw professed Christians and all the world into uncertainty about the Word of God. That holy Book cuts directly across his track and thwarts his plans; therefore he leads them to doubt its divine origin. Then he sets up the infidel, Thomas Paine, as if he were ushered into heaven when he died, and now, united with the holy apostles whom he hated on earth, were engaged in teaching the world. EW 90.1"
The EGW passage describes Satan as the father of lies, deceiving the world by using angels to contradict the apostles. John 8:44 directly identifies the devil as the father of lies. The connection is strong and directly related.
"Truth is of God; deception in all its myriad forms is of Satan, and whoever in any way departs from the straight line of truth is betraying himself into the power of the wicked one. Those who have learned of Christ will “have no fellowship with the unfruitful works of darkness.” Ephesians 5:11 . In speech, as in life, they will be simple, straightforward, and true, for they are preparing for the fellowship of those holy ones in whose mouth is found no guile. See Revelation 14:5 . PK 252.3"
Both passages contrast truth and deception, associating truth with God and deception with the devil. EGW's statement amplifies the idea that deception leads to the power of the wicked one, echoing John 8:44's description of the devil as the father of lies.
"Modern spiritualism and the forms of ancient witchcraft and idol worship—all having communion with the dead as their vital principle—are founded upon that first lie by which Satan beguiled Eve in Eden: “Ye shall not surely die: for God doth know that in the day ye eat thereof, ... ye shall be as gods.” Genesis 3:4, 5 . Alike based upon falsehood and perpetuating the same, they are alike from the father of lies. PP 685.2"
The EGW passage connects spiritualism to the "father of lies," which is a clear reference to Satan. John 8:44 describes the devil as a liar and the father of lies. While not a direct quote, the thematic connection is strong and intentional.
"God Misrepresented Satan has ascribed to God all the evils to which flesh is heir. He has represented Him as a God who delights in the sufferings of His creatures, who is revengeful and implacable. It was Satan who originated the doctrine of eternal torment as a punishment for sin, because in this way he could lead men into infidelity and rebellion, distract souls, and dethrone human reason. CT 27"
Both passages attribute misrepresentation and lies to Satan. John 8:44 identifies Satan as a liar and the father of lies, while EGW describes Satan as misrepresenting God's character. The thematic connection is strong and central to both texts.
All the powers of his master mind were now bent to the work of deception, to secure the sympathy of the angels that had been under his command. Even the fact that Christ had warned and counseled him was perverted to serve his traitorous designs. To those whose loving trust bound them most closely to him, Satan had represented that he was wrongly judged, that his position was not respected, and that his liberty was to be abridged. From misrepresentation of the words of Christ he passed to prevarication and direct falsehood, accusing the Son of God of a design to humiliate him before the inhabitants of heaven. He sought also to make a false issue between himself and the loyal angels. All whom he could not subvert and bring fully to his side he accused of indifference to the interests of heavenly beings. The very work which he himself was doing he charged upon those who remained true to God. And to sustain his charge of God's injustice toward him, he resorted to misrepresentation of the w…
EGW's description of Satan's deception, misrepresentation, and accusations directly reflects the principle outlined in John 8:44, which identifies the devil as a liar and the father of lies.
"Still another subtle and mischievous error is the fast-spreading belief that Satan has no existence as a personal being; that the name is used in Scripture merely to represent men's evil thoughts and desires. GC 524.3"
John 8:44 explicitly states that the devil is a personal being, the father of lies. EGW directly contradicts the denial of Satan's personal existence, aligning with the verse's assertion of his reality.
Satan is exultant when he can lead the children of God into unbelief and despondency. He delights to see us mistrusting God, doubting His willingness and power to save us. He loves to have us feel that the Lord will do us harm by His providences. It is the work of Satan to represent the Lord as lacking in compassion and pity. He misstates the truth in regard to Him. He fills the imagination with false ideas concerning God; and instead of dwelling upon the truth in regard to our heavenly Father, we too often fix our minds upon the misrepresentations of Satan and dishonor God by distrusting Him and murmuring against Him. Satan ever seeks to make the religious life one of gloom. He desires it to appear toilsome and difficult; and when the Christian presents in his own life this view of religion, he is, through his unbelief, seconding the falsehood of Satan. SC 116.2 Many, walking along the path of life, dwell upon their mistakes and failures and disappointments, and their hearts are fille…
Both passages describe Satan's character as a liar and deceiver, who misrepresents truth. EGW expands on this by detailing how Satan specifically misrepresents God's character and intentions.
"Satan has ascribed to God all the evils to which flesh is heir. He has represented him as a God who delights in the sufferings of his creatures, who is revengeful and implacable. It was Satan who originated the doctrine of eternal torment as a punishment for sin, because in this way he could lead men into infidelity and rebellion, distract souls, and dethrone the human reason. CE 73.2"
The EGW passage describes Satan's misrepresentation of God and the origin of the doctrine of eternal torment. This aligns with John 8:44, which identifies the devil as a liar and the father of lies. The connection is a valid principle.
"of the temple. Matthew 4:3, 6 . And Satan with his angels, in human form, was present at the cross. The archfiend and his hosts were co-operating with the priests and rulers. The teachers of the people had stimulated the ignorant mob to pronounce judgment against One upon whom many of them had never looked, until urged to bear testimony against Him. Priests, rulers, Pharisees, and the hardened rabble were confederated together in a satanic frenzy. Religious rulers united with Satan and his angels. They were doing his bidding. DA 746.4"
The EGW passage describes the actions of the priests and rulers as being influenced by Satan, aligning with John 8:44, which identifies the devil as the father of lies and a murderer, whose lusts are carried out by his followers. The connection is thematic, showing the influence of Satan in the events surrounding the crucifixion.
"It is Satan's work to fill men's hearts with doubt. He leads them to look upon God as a stern judge. He tempts them to sin, and then to regard themselves as too vile to approach their heavenly Father or to excite His pity. The Lord understands all this. Jesus assures His disciples of God's sympathy for them in their needs and weaknesses. Not a sigh is breathed, not a pain felt, not a grief pierces the soul, but the throb vibrates to the Father's heart. DA 356.2"
The EGW passage describes Satan's deceptive tactics, which align with the description of Satan as a liar and deceiver in John 8:44. While not a direct quote, the theme of Satan's influence is clearly present.
"religious world, by imbuing them with his own enmity against the champion of truth. He would lead them to reject Christ and to make His life as bitter as possible, hoping to discourage Him in His mission. And the leaders in Israel became instruments of Satan in warring against the Saviour. DA 205.2"
The EGW passage describes Satan's influence on the religious leaders to oppose Christ, mirroring John 8:44's description of the devil as the father of lies and a murderer, whose desires his followers fulfill. The connection is thematic, focusing on the source of opposition to truth.
"controversy which has been so long in progress. For thousands of years this chief of conspiracy has palmed off falsehood for truth. But the time has now come when the rebellion is to be finally defeated and the history and character of Satan disclosed. In his last great effort to dethrone Christ, destroy His people, and take possession of the City of God, the archdeceiver has been fully unmasked. Those who have united with him see the total failure of his cause. Christ's followers and the loyal angels behold the full extent of his machinations against the government of God. He is the object of universal abhorrence. GC 670.1"
The EGW passage describes Satan's character and actions, aligning with John 8:44's description of the devil as a liar and murderer. The passage amplifies the biblical verse by detailing Satan's long history of deception.
"Their unbelief bred malice. Satan controlled them, and in wrath they cried out against the Saviour. They had turned from Him whose mission it was to heal and restore; now they manifested the attributes of the destroyer. DA 239.4"
The EGW passage describes the people's unbelief leading to malice and them manifesting the attributes of the destroyer. John 8:44 identifies the devil as a murderer and the father of lies. The thematic parallel is that rejecting God leads to embracing the characteristics of the devil.
"were untrue, but their desire to secure the condemnation of Paul was stronger than their love of truth. AA 419.2"
The EGW passage reflects the idea in John 8:44 that those who are aligned with the devil prioritize their desires over truth. The EGW passage connects this to the accusers of Paul.
"Chapter 26—“Behold Your God!” In Isaiah's day the spiritual understanding of mankind was dark through misapprehension of God. Long had Satan sought to lead men to look upon their Creator as the author of sin and suffering and death. Those whom he had thus deceived, imagined that God was hard and exacting. They regarded Him as watching to denounce and condemn, unwilling to receive the sinner so long as there was a legal excuse for not helping him. The law of love by which heaven is ruled had been misrepresented by the archdeceiver as a restriction upon men's happiness, a burdensome yoke from which they should be glad to escape. He declared that its precepts could not be obeyed and that the penalties of transgression were bestowed arbitrarily. PK 311"
The EGW passage describes Satan's misrepresentation of God's character, which aligns with John 8:44's description of the devil as a liar and the father of lies. The connection is thematic, focusing on Satan's deceptive nature.
"Satan's accusations against those who seek the Lord are not prompted by displeasure at their sins. He exults in their defective characters; for he knows that only through their transgression of God's law can he obtain power over them. His accusations arise solely from his enmity to Christ. Through the plan of salvation, Jesus is breaking Satan's hold upon the human family and rescuing souls from his power. All the hatred and malignity of the archrebel is stirred as he beholds the evidences of Christ's supremacy; and with fiendish power and cunning he works to wrest from Him the children of men who have accepted salvation. He leads men into skepticism, causing them to lose confidence in God and to separate from His love; he tempts them to break the law and then claims them as his captives, contesting Christ's right to take them from him. PK 585.3"
Both passages describe Satan's nature and actions. John 8:44 identifies Satan as a liar and murderer, while the EGW passage describes his deceptive tactics and his desire to claim people as his captives. The connection lies in the shared portrayal of Satan as a malevolent and deceptive figure.
"While God was seeking man's good, Satan was seeking his ruin. When Eve, disregarding the Lord's admonition concerning the forbidden tree, ventured to approach it, she came in contact with her foe. Her interest and curiosity having been awakened, Satan proceeded to deny God's word, and to insinuate distrust of His wisdom and goodness. To the woman's statement concerning the tree of knowledge, “God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die,” the tempter made answer, “Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” Genesis 3:3-5 . Ed 23.3"
Both passages deal with the deceptive nature of Satan. EGW describes Satan's actions in the Garden of Eden, while John 8:44 describes Satan's general character as a liar and murderer. There's a clear thematic connection.
"Man lost all because he chose to listen to the deceiver rather than to Him who is Truth, who alone has understanding. By the mingling of evil with good, his mind had become confused, his mental and spiritual powers benumbed. No longer could he appreciate the good that God had so freely bestowed. Ed 25.3"
Both passages contrast truth and falsehood, and the influence of the devil. EGW describes the consequences of listening to the deceiver, while John 8:44 identifies the devil as the father of lies. There is a thematic connection.
"Lucifer allowed jealousy of Christ to prevail, and he became the more determined. GC 494.2"
Both passages describe the devil's nature as being rooted in lies and malice. EGW's statement about Lucifer's jealousy leading to determination aligns with John 8:44's description of the devil's inherent evil.
"I was shown the work of Satan in first blinding the eyes of the Jews so that they would not receive Jesus as their Saviour; and next in leading them, through envy because of His mighty works, to desire His life. Satan entered one of Christ's own followers and led him on to betray Him into the hands of His enemies, that they might crucify the Lord of life and glory. EW 208.1"
Both passages discuss Satan's influence on the Jews and their rejection/murder of Jesus. The EGW passage specifically mentions Satan blinding the Jews and leading them to desire Jesus' death, which aligns with the general idea of John 8:44, where Jesus accuses the Jews of being children of the devil and doing his lusts.
"“He that sowed the good seed is the Son of man.... The good seed are the children of the kingdom; but the tares are the children of the wicked one.” The good seed represents those who are born of the word of God, the truth. The tares represent a class who are the fruit or embodiment of error, of false principles. “The enemy that sowed them is the devil.” Neither God nor His angels ever sowed a seed that would produce a tare. The tares are always sown by Satan, the enemy of God and man. COL 70.3"
Both passages discuss the devil as the source of evil and falsehood. While EGW is interpreting the parable of the wheat and tares, John 8:44 speaks of the devil's nature. The connection is thematic, not a direct allusion.
"But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ. GC 45.1"
The EGW passage draws a parallel between the 'Prince of light' and the 'prince of darkness,' which aligns with the contrast between God and the devil presented in John 8:44.
"When the rabbis learned of the presence of Jesus at Matthew's feast, they seized the opportunity of accusing Him. But they chose to work through the disciples. By arousing their prejudices they hoped to alienate them from their Master. It was their policy to accuse Christ to the disciples, and the disciples to Christ, aiming their arrows where they would be most likely to wound. This is the way in which Satan has worked ever since the disaffection in heaven; and all who try to cause discord and alienation are actuated by his spirit. DA 275.1"
The EGW passage draws a parallel between the rabbis' attempts to create discord and alienation and Satan's actions, linking it to the nature of the devil as described in John 8:44. While not a direct quote, the underlying principle of sowing discord is a thematic connection.
The escaped slaves have been told by their masters that the Northern men wanted to get possession of them that they might cruelly misuse them; that the abolitionists would treat them worse than they had been treated while in slavery. All manner of horrible stories have been repeated in their ears to make them detest the North, and yet they have had a confused idea that some hearts in the North felt for their grievances and would yet make an effort to help them. This has been the only star which has shed its glimmering light upon their distressed and gloomy bondage. The manner in which the poor slaves have been treated has led them to believe that their masters have told them the truth in these things. And yet a national fast is proclaimed! Saith the Lord: “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?” When our nation observes the fast which God has chosen, then will …
John 8:44 describes the devil as a liar and the father of lies. EGW describes slave owners spreading lies to the slaves. While not a direct quote or explicit allusion, the thematic parallel of deception and lies being used to control and manipulate is present.
John 8:46
"Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?"
"Those who hold that Christ abolished the law teach that He broke the Sabbath and justified His disciples in doing the same. Thus they are really taking the same ground as did the caviling Jews. In this they contradict the testimony of Christ Himself, who declared, “I have kept My Father's commandments, and abide in His love.” John 15:10 . Neither the Saviour nor His followers broke the law of the Sabbath. Christ was a living representative of the law. No violation of its holy precepts was found in His life. Looking upon a nation of witnesses who were seeking occasion to condemn Him, He could say unchallenged, “Which of you convicteth Me of sin?” John 8:46 , R. V. DA 287.3"
Ellen White directly references John 8:46 in this passage.
John 8:47
"He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God."
"The fact that although they could find no sin in Christ the Jews would not receive Him proved that they themselves had no connection with God. They did not recognize His voice in the message of His Son. They thought themselves passing judgment on Christ; but in rejecting Him they were pronouncing sentence upon themselves. “He that is of God,” said Jesus, “heareth God's words: ye therefore hear them not, because ye are not of God.” DA 468.1"
EGW directly quotes John 8:47 and uses it to support her argument about the Jews' rejection of Christ.
John 8:48
"Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?"
is the principle of His character, you cannot know God. The heart that is deceived by Satan, looks upon God as a tyrannical, relentless being; the selfish characteristics of humanity, even of Satan himself, are attributed to the loving Creator. “Thou thoughtest,” He says, “that I was altogether such an one as thyself.” Psalm 50:21 . His providences are interpreted as the expression of an arbitrary, vindictive nature. So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is “as a root out of a dry ground,” and they see in Him “no beauty that” they “should desire Him.” Isaiah 53:2 . When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, “Thou art a Samaritan, and hast a devil.” John 8:48 . Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him…
Ellen White directly references John 8:48 in this passage.
The great difference between the Jews and the Samaritans was a difference in religious belief, a question as to what constitutes true worship. The Pharisees would say nothing good of the Samaritans, but poured their bitterest curses upon them. So strong was the antipathy between the Jews and the Samaritans that to the Samaritan woman it seemed a strange thing for Christ to ask her for a drink. “How is it,” she said, “that Thou, being a Jew, askest drink of me, which am a woman of Samaria?” “For,” adds the evangelist, “the Jews have no dealings with the Samaritans.” John 4:9 . And when the Jews were so filled with murderous hatred against Christ that they rose up in the temple to stone Him, they could find no better words by which to express their hatred than, “Say we not well that Thou art a Samaritan, and hast a devil?” John 8:48 . Yet the priest and Levite neglected the very work the Lord had enjoined on them, leaving a hated and despised Samaritan to minister to one of their own cou…
Ellen White directly references John 8:48 in this passage.
John 8:56
"Your father Abraham rejoiced to see my day: and he saw it, and was glad."
"the sons of men, He bore witness to the Jews of the patriarch's bright hope of deliverance through the coming of a Redeemer. “Your father Abraham rejoiced to see My day,” Christ declared; “and he saw it, and was glad.” John 8:56 . PK 683.1"
The EGW passage directly quotes John 8:56, making it a clear and explicit allusion.
"153.4 Through type and promise God “preached before the gospel unto Abraham.” Galatians 3:8 . And the patriarch's faith was fixed upon the Redeemer to come. Said Christ to the Jews. “Your father Abraham rejoiced that he should see My day; and he saw it, and was glad.” John 8:56 , R.V., margin. The ram offered in the place of Isaac represented the Son of God, who was to be sacrificed in our stead. When man was doomed to death by transgression of the law of God, the Father, looking upon His Son, said to the sinner, “Live: I have found a ransom.” PP 154.1"
Ellen White directly references John 8:56 in this passage.
"Jesus continued, drawing a sharp contrast between the position of the Jews and that of Abraham: “Your father Abraham rejoiced to see My day: and he saw it, and was glad.” DA 468.3"
EGW directly quotes John 8:56, attributing it to Jesus and using it to contrast the Jews with Abraham.
"Abraham learned of God the greatest lesson ever given to mortal. His prayer that he might see Christ before he should die was answered. He saw Christ; he saw all that mortal can see, and live. By making an entire surrender, he was able to understand the vision of Christ, which had been given him. He was shown that in giving His only-begotten Son to save sinners from eternal ruin, God was making a greater and more wonderful sacrifice than ever man could make. DA 469.1"
The EGW passage directly refers to John 8:56 and elaborates on the idea that Abraham saw Christ's day. It's a clear and direct allusion.
John 8:57
"Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?"
"Thou seen Abraham?” DA 469.3"
The EGW passage is a direct quote from John 8:57, making it an explicit allusion.
John 8:58
"Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am."
"With solemn dignity Jesus answered, “Verily, verily, I say unto you, Before Abraham was, I AM.” DA 469.4"
EGW directly quotes John 8:58, a pivotal verse in understanding Christ's self-identification.
John 8:59
"Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by."
"Again the priests and rabbis cried out against Jesus as a blasphemer. His claim to be one with God had before stirred them to take His life, and a few months later they plainly declared, “For a good work we stone Thee not; but for blasphemy; and because that Thou, being a man, makest Thyself God.” John 10:33 . Because He was, and avowed Himself to be, the Son of God, they were bent on destroying Him. Now many of the people, siding with the priests and rabbis, took up stones to cast at Him. “But Jesus hid Himself, and went out of the temple, going through the midst of them, and so passed by.” DA 470.1"
EGW directly quotes John 8:59 and uses it to support her point about the Jews wanting to kill Jesus and Jesus escaping.
"When enemies appealed to custom and tradition, or to the assertions and authority of the pope, Luther met them with the Bible and the Bible only. Here were arguments which they could not answer; therefore the slaves of formalism and superstition clamored for his blood, as the Jews had clamored for the blood of Christ. “He is a heretic,“ cried the Roman zealots. “It is high treason against the church to allow so horrible a heretic to live one hour longer. Let the scaffold be instantly erected for him!”— Ibid., b. 3, ch. 9. But Luther did not fall a prey to their fury. God had a work for him to do, and angels of heaven were sent to protect him. Many, however, who had received from Luther the precious light were made the objects of Satan's wrath and for the truth's sake fearlessly suffered torture and death. GC 132.3"
Both Jesus and Luther faced threats of violence from those who opposed their teachings. In John 8:59, Jesus escapes stoning, and in the EGW passage, Luther is protected from his enemies. This illustrates a thematic parallel of divine protection in the face of opposition.