"“He that delivered Me unto thee,” said Jesus, “hath the greater sin.” By this Christ meant Caiaphas, who, as high priest, represented the Jewish nation. They knew the principles that controlled the Roman authorities. They had had light in the prophecies that testified of Christ, and in His own teachings and miracles. The Jewish judges had received unmistakable evidence of the divinity of Him whom they condemned to death. And according to their light would they be judged. DA 737.1"
"Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin."
EGW directly quotes and then elaborates on John 19:11.
"The greatest guilt and heaviest responsibility belonged to those who stood in the highest places in the nation, the depositaries of sacred trusts that they were basely betraying. Pilate, Herod, and the Roman soldiers were comparatively ignorant of Jesus. They thought to please the priests and rulers by abusing Him. They had not the light which the Jewish nation had so abundantly received. Had the light been given to the soldiers, they would not have treated Christ as cruelly as they did. DA 737.2"
"But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more."
The EGW passage directly applies the principle that those with more knowledge are held to a higher standard, as stated in Luke 12:48, to the situation of Pilate, Herod, and the Jewish leaders in relation to Jesus.
"Again Pilate proposed to release the Saviour. “But the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend.” Thus these hypocrites pretended to be jealous for the authority of Caesar. Of all the opponents of the Roman rule, the Jews were most bitter. When it was safe for them to do so, they were most tyrannical in enforcing their own national and religious requirements; but when they desired to bring about some purpose of cruelty, they exalted the power of Caesar. To accomplish the destruction of Christ, they would profess loyalty to the foreign rule which they hated. DA 737.3"
"And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cesar’s friend: whosoever maketh himself a king speaketh against Cesar."
The EGW passage directly quotes and elaborates on the Jews' statement in John 19:12, highlighting their hypocrisy and manipulation of Roman authority to condemn Jesus.
"“Whosoever maketh himself a king,” they continued, “speaketh against Caesar.” This was touching Pilate in a weak point. He was under suspicion by the Roman government, and he knew that such a report would be ruin to him. He knew that if the Jews were thwarted, their rage would be turned against him. They would leave nothing undone to accomplish their revenge. He had before him an example of the persistence with which they sought the life of One whom they hated without reason. DA 737.4"
"And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cesar’s friend: whosoever maketh himself a king speaketh against Cesar."
The EGW passage directly quotes the Jews' accusation, "Whosoever maketh himself a king...speaketh against Caesar," which is found verbatim in John 19:12. This is a clear and direct allusion.
"And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cesar, saying that he himself is Christ a King."
Both passages refer to the accusation that Jesus claimed to be a king and was therefore against Caesar. Luke 23:2 presents the initial accusation, while the EGW passage elaborates on how this accusation affected Pilate. The connection is thematic, focusing on the political charge against Jesus.
"Pilate then took his place on the judgment seat, and again presented Jesus to the people, saying, “Behold your King!” Again the mad cry was heard, “Away with Him, crucify Him.” In a voice that was heard far and near, Pilate asked, “Shall I crucify your King?” But from profane, blasphemous lips went forth the words, “We have no king but Caesar.” DA 737.5"
"But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cesar."
The EGW passage directly quotes and paraphrases John 19:15, making it a clear explicit allusion.
"Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified."
Both passages describe Pilate's interaction with the crowd regarding Jesus' crucifixion. While not a direct quote, the theme and context are closely related.
"Thus by choosing a heathen ruler, the Jewish nation had withdrawn from the theocracy. They had rejected God as their king. Henceforth they had no deliverer. They had no king but Caesar. To this the priests and teachers had led the people. For this, with the fearful results that followed, they were responsible. A nation's sin and a nation's ruin were due to the religious leaders. DA 737.6"
"And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them."
EGW draws a parallel between the Israelites rejecting God as their king in 1 Samuel and the Jews rejecting Jesus and choosing Caesar. The theme of rejecting divine leadership is central to both passages.