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
1 Corinthians 9:6
"Or I only and Barnabas, have not we power to forbear working?"
"The Minister and Manual Work While Paul was careful to set before his converts the plain teaching of Scripture regarding the proper support of the work of God, and while he claimed for himself, as a minister of the gospel, the “power to forbear working” [ 1 Corinthians 9:6 .] at secular employment as a means of self-support, yet at various times during his ministry in the great centers of civilization, he wrought at a handicraft for his own maintenance.... GW 234"
The EGW passage directly quotes and references 1 Corinthians 9:6, making it an explicit allusion.
"While Paul was careful to set before his converts the plain teaching of Scripture regarding the proper support of the work of God, and while he claimed for himself as a minister of the gospel the “power to forbear working” ( 1 Corinthians 9:6 ) at secular employment as a means of self-support, yet at various times during his ministry in the great centers of civilization he wrought at a handicraft for his own maintenance. AA 346.1"
EGW directly quotes 1 Corinthians 9:6 to support her point about Paul's right to be supported.
"If ministers feel that they are suffering hardship and privation in the cause of Christ, let them in imagination visit the workshop where Paul labored. Let them bear in mind that while this chosen man of God is fashioning the canvas, he is working for bread which he has justly earned by his labors as an apostle. AA 352.2"
Both passages discuss Paul's work and his right to be supported. 1 Corinthians 9:6 questions whether Paul and Barnabas have the right to refrain from working, while EGW emphasizes Paul's example of working to support himself. The connection lies in the theme of Paul's labor and its implications.
1 Corinthians 9:7
"Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?"
"“Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. AA 335.2"
EGW directly quotes 1 Corinthians 9:7.
"I saw that the Eastern tent should not be carried over and over the same ground. If need be, those who accompany the tent should go a warfare at their own charges; they should pitch the tent where the truth has not been presented, and the tent when thus pitched should be well supplied with laborers. 1T 148.1"
Both passages discuss the idea of ministers or workers bearing their own expenses. While 1 Corinthians 9:7 speaks more broadly about the right of workers to be supported, EGW's passage specifically mentions 'going a warfare at their own charges,' which aligns with the concept of self-sufficiency in ministry.
"In the earlier years, when the Review and Herald and the Pacific Press were established, it had been necessary to have well-equipped plants to produce the type of literature needed at a moderate price. But in the beginning days, there was not a full-time use for such establishments in strictly denominational work. To keep the machinery operating and to maintain a well-trained printing house staff, our publishing institutions had solicited commercial printing. Such work ranged from the printing of stationery and office forms to the issuance of bound books. This was quite remunerative and helped to maintain the plants and the staffs on a sound basis. 7T 6.2"
The EGW passage discusses the publishing houses engaging in commercial printing to support their operations. This aligns with the principle in 1 Corinthians 9:7, which uses examples of soldiers, farmers, and shepherds to illustrate that those who work should benefit from their labor. The connection is relevant and supports the idea of earning a livelihood through one's work.
1 Corinthians 9:7-14
"Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel."
"“If we have sown unto you spiritual things,” the apostle further inquired, “is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel.” 1 Corinthians 9:7-14 . AA 335.3"
Ellen White directly references 1 Corinthians 9:7-14 in this passage.
1 Corinthians 9:9
"For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?"
"“Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. AA 335.2"
EGW directly quotes 1 Corinthians 9:9.
"It is a terrible injustice for an auditing committee to disappoint a worthy minister who is in need of every cent that he has been led to expect. The Lord declares, “I the Lord love judgment, I hate robbery for burnt- offering.” [ Isaiah 61:8 .] He would have His people reveal a liberal spirit in all their dealings with their fellows. The principle underlying His command to ancient Israel, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn,” [ 1 Corinthians 9:9 ; See Deuteronomy 25:4 .] is a principle that should never be set aside by any who have to do with the remuneration of those who have given themselves to advance God's cause in the world, and who spend their strength in lifting the minds of men from the contemplation of earthly things to the heavenly. God loves these workers, and He would have men respect their rights. GW 450.2"
Ellen White directly references 1 Corinthians 9:9 in this passage.
1 Corinthians 9:11
"If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?"
"deeply rooted that they let the servant of God leave them without ministering to him of their temporal things. They have prized his wearing labor just as highly as their acts show. Says the True Witness: “I know thy works.” 1T 194.2"
Both passages address the idea that those who provide spiritual guidance should receive material support. The connection is thematic, focusing on the reciprocal relationship between spiritual and material provision.
"Our people should make greater efforts to extend the circulation of the Review . If our brethren and sisters would only manifest greater earnestness and put forth more persevering efforts to accomplish this, it would be done. Every family should have this paper. And if they would deny themselves their darling luxuries, tea and coffee, many who do not now have its weekly visits might pay for the messenger of light to come into their household. Almost every family takes one or more secular papers, and these frequently contain love stories and exciting tales of villainy and murder which injure the minds of all who read them. Those who consent to do without the Review and Herald lose much. Through its pages Christ may speak to them in warnings, in reproofs and counsel, which would change the current of their thoughts and be to them as the bread of life. 4T 599.1"
The idea of sacrificing luxuries to support spiritual nourishment parallels the concept of sharing material goods in return for spiritual benefits.
1 Corinthians 9:12
"If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ."
Paul appeals to his Corinthian brethren to understand that, as a laborer in the gospel, he might claim his support, instead of sustaining himself; but this right he was willing to forego, fearing that the acceptance of means for his support might possibly stand in the way of his usefulness. Although feeble in health, he labored during the day in serving the cause of Christ, and then toiled a large share of the night, and frequently all night, that he might make provision for his own and others’ necessities. The apostle would also give an example to his brethren, thus dignifying and honoring industry. When our ministers feel that they are suffering hardships and privations in the cause of Christ, let them in imagination visit the workshop of the apostle Paul, bearing in mind that while this chosen man of God is fashioning the canvas, he is working for bread which he has justly earned by his labors as an apostle of Jesus Christ. At the call of duty this great apostle would lay aside his …
The EGW passage directly relates to the principle of a minister's right to support, but the willingness to forego it to avoid hindering the gospel, as discussed in 1 Corinthians 9:12. It provides a specific example of Paul's actions and motivations in this regard.
"or foul, was commendable. Paul was acquainted with their characteristics, and he would give them no occasion for saying that he preached the gospel in order to enrich himself. He might justly have claimed support from his Corinthian hearers; but this right he was willing to forgo, lest his usefulness and success as a minister should be injured by the unjust suspicion that he was preaching the gospel for gain. He would seek to remove all occasion for misrepresentation, that the force of his message might not be lost. AA 349.1"
EGW's statement about Paul forgoing his right to support to avoid suspicion directly reflects the principle outlined in 1 Corinthians 9:12, where Paul explains his choice not to exercise his right to be supported by the Corinthians.
"If ministers feel that they are suffering hardship and privation in the cause of Christ, let them in imagination visit the workshop where Paul labored. Let them bear in mind that while this chosen man of God is fashioning the canvas, he is working for bread which he has justly earned by his labors as an apostle. AA 352.2"
Both passages discuss Paul's willingness to endure hardship and forgo certain rights/privileges to avoid hindering the gospel. The EGW passage uses Paul's example of working with his hands to support himself, while 1 Corinthians 9:12 speaks of not using their power to be supported, both for the sake of the gospel.
1 Corinthians 9:13
"Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?"
"The apostle here referred to the Lord's plan for the maintenance of the priests who ministered in the temple. Those who were set apart to this holy office were supported by their brethren, to whom they ministered spiritual blessings. “Verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law.” Hebrews 7:5 . The tribe of Levi was chosen by the Lord for the sacred offices pertaining to the temple and the priesthood. Of the priest it was said, “The Lord thy God hath chosen him ... to stand to minister in the name of the Lord.” ( Deuteronomy 18:5 .) One tenth of all the increase was claimed by the Lord as His own, and to withhold the tithe was regarded by Him as robbery. AA 336.1"
Both passages discuss the support of those who minister in holy things. 1 Corinthians 9:13 states that those who minister at the temple live off the temple's offerings, which aligns with the EGW passage's discussion of the support of the priests.
"One reasons that the tithe may be applied to school purposes. Still others reason that canvassers and colporteurs should be supported from the tithe. But a great mistake is made when the tithe is drawn from the object for which it is to be used—the support of the ministers. There should be today in the field one hundred well-qualified laborers where now there is but one. GW 226.3"
Both passages discuss the support of ministers/those who serve in religious roles. EGW's passage focuses on the proper use of tithe for this purpose, while 1 Corinthians 9:13 establishes the principle that those who minister should be supported.
1 Corinthians 9:14
"Even so hath the Lord ordained that they which preach the gospel should live of the gospel."
"It was to this plan for the support of the ministry that Paul referred when he said, “Even so hath the Lord ordained that they which preach the gospel should live of the gospel.” And later, in writing to Timothy, the apostle said, “The laborer is worthy of his reward.” 1 Timothy 5:18 . AA 336.2"
The EGW passage directly quotes 1 Corinthians 9:14. This is a clear and direct allusion.
The last merciful message is entrusted to God's humble, faithful servants of this time. God has led along those who would not shun responsibility, and has laid burdens upon them, and has through them presented to His people a plan of systematic benevolence in which all can engage and work in harmony. This system has been carried out and has worked like magic. It liberally sustains the preachers and the cause. As soon as the preachers ceased their opposition and stood out of the way, the people heartily responded to the call and prized the system. Everything is made convenient and easy for the preachers that they may work, free from embarrassment. Our people have taken hold with a will and an interest which is not to be found among any other class. And God is displeased with preachers who now complain and fail to throw their whole energies into this all-important work. They are without excuse; yet some are deceived and think that they are sacrificing much, and are having a hard time, wh…
The EGW passage directly discusses the financial support of preachers through systematic benevolence, which aligns with the principle in 1 Corinthians 9:14 that those who preach the gospel should live from the gospel.
The Support of the Gospel The Lord has made the proclamation of the gospel dependent upon the labors and the voluntary gifts of all His people. The one who proclaims the message of mercy to fallen men has another work also—to set before the people the duty of sustaining the work of God with their means. He must teach them that a portion of their income belongs to God and is to be sacredly bestowed to His work. This lesson he should present by both precept and example; he should beware that he does not by his own course lessen the force of his teaching. 9T 246.4 That which has been set apart according to the Scriptures as belonging to the Lord constitutes the revenue of the gospel and is no longer ours. It is no better than sacrilege for a man to take from God's treasury in order to serve himself or to serve others in their secular business. Some have been at fault in diverting from the altar of God that which has been especially dedicated to Him. All should regard this matter in the ri…
The EGW passage directly supports the idea that those who preach the gospel should be supported by it, which is the core message of 1 Corinthians 9:14.
"Instruction has been given me that there is a withholding of the tithe that should be faithfully brought into the Lord's treasury for the support of ministers and missionaries who are opening the Scriptures to the people and working from house to house. The work of evangelizing the world has been greatly hindered by personal selfishness. Some, even among professing Christians, are unable to see that the work of the gospel is to be supported by the means that Christ has given them. Money is needed in order that the work done all over the world may be carried forward. Thousands upon thousands are perishing in sin, and a lack of means is hindering the proclamation of the truth that is to be carried to all nations and kindreds and tongues and people. There are men ready to go forth as the Lord's messengers, but because of a lack of means in the treasury they cannot be sent to the places where the people are begging for someone to come and teach them the truth. 9T 52"
Both passages address the financial support of those who preach the gospel. EGW expands on this principle by highlighting the consequences of withholding tithes and offerings.
"God's chosen messengers, who are engaged in aggressive labor, should never be compelled to go a warfare at their own charges, unaided by the sympathetic and hearty support of their brethren. It is the part of church members to deal liberally with those who lay aside their secular employment that they may give themselves to the ministry. When God's ministers are encouraged, His cause is greatly advanced. But when, through the selfishness of men, their rightful support is withheld, their hands are weakened, and often their usefulness is seriously crippled. AA 340.1"
Both passages address the principle that those who preach the gospel should be supported by it. EGW expands on the practical implications of this principle.
"It is a terrible injustice for an auditing committee to disappoint a worthy minister who is in need of every cent that he has been led to expect. The Lord declares, “I the Lord love judgment, I hate robbery for burnt- offering.” [ Isaiah 61:8 .] He would have His people reveal a liberal spirit in all their dealings with their fellows. The principle underlying His command to ancient Israel, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn,” [ 1 Corinthians 9:9 ; See Deuteronomy 25:4 .] is a principle that should never be set aside by any who have to do with the remuneration of those who have given themselves to advance God's cause in the world, and who spend their strength in lifting the minds of men from the contemplation of earthly things to the heavenly. God loves these workers, and He would have men respect their rights. GW 450.2"
EGW directly quotes Isaiah 61:8 and alludes to Deuteronomy 25:4 (through 1 Corinthians 9:9) to support the principle that ministers should be fairly compensated. This aligns with 1 Corinthians 9:14, which states that those who preach the gospel should live of the gospel. The connection is strong and based on a clear principle.
"Those who go forth as ministers have a solemn responsibility devolving upon them which is strangely neglected. Some enjoy preaching, but they do not give personal labor to the churches. There is great need of instruction concerning the obligations and duties to God, especially in regard to paying an honest tithe. Our ministers would feel sadly aggrieved if they were not promptly paid for their labor; but will they consider that there must be meat in the treasure house of God wherewith to sustain the laborers? If they fail to do their whole duty in educating the people to be faithful in paying to God His own, there will be a shortage of means in the treasury to carry forward the Lord's work. 9T 250.1"
Both passages discuss the financial support of ministers and the importance of providing for those who preach the gospel. EGW connects the lack of tithe to the ability to pay ministers.
"Chapter 80—Unconsecrated Ministers Ministers who preach the third message should labor because they feel that God has laid upon them the burden of the work. Our ministers are placed above want, if they exercise any degree of economy. If they lack, they will be in want in any position in which they may be placed. Give them the most favorable chance and they would spend all they receive. This has been the case with Elder Hull. Such need an almost inexhaustible fund to draw from in order to be satisfied. 1T 438"
The EGW passage discusses ministers being provided for and the issue of some being wasteful. This directly relates to the principle in 1 Corinthians 9:14, which states that those who preach the gospel should live from the gospel.
"There were some who objected to Paul's toiling with his hands, declaring that it was inconsistent with the work of a gospel minister. Why should Paul, a minister of the highest rank, thus connect mechanical work with the preaching of the word? Was not the laborer worthy of his hire? Why should he spend in making tents time that to all appearance could be put to better account? AA 351.2"
EGW presents the objection to Paul's working with his hands and then poses the question, "Was not the laborer worthy of his hire?" This question directly relates to the principle stated in 1 Corinthians 9:14, which affirms that those who preach the gospel should be supported by it.
"Much time was occupied by the colporteurs who had been laboring in Catholic Europe, in relating their experiences and in telling the Council why our literature could not be sold in Europe on the plans that were very successfully followed in America; and it was urged by them that the colporteur must be given a salary, as was done by the leading evangelical societies that were operating in Catholic countries. LS 284.2"
The EGW passage discusses paying colporteurs a salary, which directly relates to the principle in 1 Corinthians 9:14 that those who preach the gospel should be supported by it.
"derive any financial benefit therefrom beyond the wages received for his labor. LS 164.1"
The EGW passage discusses wages for labor, and the 1 Corinthians verse establishes the principle that those who preach the gospel should be supported by it. This is a direct application of the principle.
"Those who have never carried the burden of such work, and who suppose that the Lord's chosen and faithful ministers have an easy time, should bear in mind that sentinels for God are on duty constantly. Their labor is not measured by hours. When their accounts are audited, if selfish men, with voice or stroke of pen, limit them unduly in their wages, a great wrong is done. GW 451.3"
The EGW quote directly addresses the principle that those who minister should be fairly compensated, echoing the sentiment in 1 Corinthians 9:14 that those who preach the gospel should live of the gospel.
Why should the Christian physician, who is believing, expecting, looking, waiting, and longing for the coming and kingdom of Christ, when sickness and death will no longer have power over the saints, expect more pay for his services than the Christian editor or the Christian minister? He may say that his work is more wearing. That is yet to be proved. Let him work as he can endure it, and not violate the laws of life which he teaches to his patients. There are no good reasons why he should overwork and receive large pay for it, more than the minister or the editor. Let all who act a part in the Institute and receive pay for their services, act on the same liberal principle. No one should be suffered to remain as helper in the Institute who does it simply for pay. There are those of ability who, for the love of Christ, His cause, and the suffering followers of their Master, will fill stations in that Institute faithfully and cheerfully, and with a spirit of sacrifice. Those who have not…
EGW's discussion about the appropriate compensation for Christian workers, specifically physicians, editors, and ministers, directly relates to the principle that those who serve in ministry should receive their livelihood from it, as stated in 1 Corinthians 9:14.
"The people of God generally feel a united interest in the spread of the truth. They cheerfully contribute toward a liberal support for those who labor in word and doctrine. And I saw that it is the duty of those who have the responsibility of distributing means, to see that the liberalities of the church are not squandered. Some of these liberal brethren have been laboring for years with shattered nerves and broken-down constitutions, caused by excessive labor in the past to obtain possessions here, and now as they freely give a portion of the substance which has cost them so much, it is the duty of those who labor in word and doctrine to manifest a zeal and self-sacrifice at least equal to that shown by these brethren. 1T 369.2"
Both passages discuss the financial support of those who preach the gospel. 1 Corinthians 9:14 states that those who preach the gospel should live of the gospel, and the EGW passage discusses the liberal support given to those who labor in word and doctrine.
"Let not authors be urged either to give away or to sell their right to the books they have written. Let them receive a just share of the profits of their work; then let them regard their means as a trust from God, to be administered according to the wisdom that He shall impart. 7T 178.1"
The EGW passage discusses authors receiving a just share of profits, which aligns with the principle in 1 Corinthians 9:14 that those who preach the gospel should live of the gospel. It's more than a thematic parallel; it's a direct application of the principle of supporting those who labor in service.
"From time to time we went out to attend Conferences in different parts of the field. My husband preached, sold books, and labored to extend the circulation of the paper. We traveled by private conveyance, and stopped at noon to feed our horse by the roadside, and to eat our lunch. Then with paper and pencil, on the cover of our dinner box or the top of his hat, my husband wrote articles for the Review and Instructor . The Lord greatly blessed our labors, and the truth affected many hearts. 1T 91.1"
The EGW passage describes James White's work in ministry, including preaching and selling books, and the Bible verse establishes the principle that those who preach the gospel should be supported by it. While not a direct quote, the EGW passage illustrates this principle in action.
1 Corinthians 9:16
"For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!"
He is not capable of building up churches. When he feels the woe upon him if he preach not the gospel, as self-sacrificing preachers have felt it in the past, then like them he will be willing to labor with his hands a part of the time to earn means to support his family that they may not be burdensome to the church, and then he will go forth, not merely to preach, but to save souls. Efforts made with such a spirit will accomplish something. He has been exalted in his own estimation, has thought himself equal to any of the laborers in Vermont, and has felt that he should be ranked with them and should be consulted in business matters of the church, when he has not earned a reputation nor proved himself worthy. What self-sacrifice or devotion has he manifested for the church? What perils or hardships has he endured, that the brethren can have their confidence established in him as a laborer whom they can trust, whose influence will be good wherever he goes? Until he possesses an entirel…
The EGW passage directly quotes the phrase "woe is unto me, if I preach not the gospel," which is a clear and direct reference to 1 Corinthians 9:16.
"“O, what is there that will give them a consciousness of the responsibility resting on them to be Christ-like in word and act! I shall try to arouse their slumbering senses by writing, if not by speaking. The awful sense of my responsibility takes such possession of me that I am weighted as a cart beneath sheaves. I do not desire to feel less keenly my obligation to the Higher Power. That Presence is ever with me, asserting supreme authority and taking account of the service that I render or withhold.” Unpublished Letter, December 9, 1902 . LS 432.2"
Both passages express a sense of overwhelming responsibility and obligation to fulfill a divine calling. While the specific contexts differ (preaching the gospel vs. writing), the underlying theme of being burdened by a sense of duty is present in both.
"Thus the apostle magnified the grace and mercy of God, shown in the sacred trust committed to him as a minister of Christ. By God's abundant mercy he and his brethren had been sustained in difficulty, affliction, and danger. They had not modeled their faith and teaching to suit the desires of their hearers, nor kept back truths essential to salvation in order to make their teaching more attractive. They had presented the truth with simplicity and clearness, praying for the conviction and conversion of souls. And they had endeavored to bring their conduct into harmony with their teaching, that the truth presented might commend itself to every man's conscience. AA 330.1"
While the EGW passage doesn't directly quote 1 Corinthians 9:16, it echoes the sentiment of Paul's dedication to preaching the gospel despite hardship, and his sense of obligation. The emphasis on not tailoring the message to please hearers and presenting truth with simplicity aligns with the spirit of the verse. However, the connection is thematic rather than a direct allusion, and the confidence is slightly lowered because the EGW passage covers broader themes.
"The work of the gospel minister is “to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God.” [ Ephesians 3:9 .] If one entering upon this work chooses the least self-sacrificing part, contenting himself with preaching, and leaving the work of personal ministry for some one else to do, his labors will not be acceptable to God. Souls for whom Christ died are perishing for want of well-directed personal labor; and he has mistaken his calling who, having entered the ministry, is unwilling to do the personal work that the care of the flock demands. GW 186.1"
Both passages emphasize the importance of preaching/sharing the gospel. EGW expands on this by highlighting the necessity of personal ministry alongside preaching, suggesting that neglecting personal work renders the preaching less acceptable to God. While not a direct quote, the underlying principle is shared.
1 Corinthians 9:18
"What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel."
"In 1833 Miller received a license to preach, from the Baptist Church, of which he was a member. A large number of the ministers of his denomination also approved his work, and it was with their formal sanction that he continued his labors. He traveled and preached unceasingly, though his personal labors were confined principally to the New England and Middle States. For several years his expenses were met wholly from his own private purse, and he never afterward received enough to meet the expense of travel to the places where he was invited. Thus his public labors, so far from being a pecuniary benefit, were a heavy tax upon his property, which gradually diminished during this period of his life. He was the father of a large family, but as they were all frugal and industrious, his farm sufficed for their maintenance as well as his own. GC 332.1"
Both passages discuss the idea of a preacher not being a financial burden. Paul in 1 Corinthians 9:18 talks about preaching the gospel without charge, and the EGW passage describes Miller using his own funds and resources to support his ministry.
1 Corinthians 9:19
"For though I be free from all men, yet have I made myself servant unto all, that I might gain the more."
"The apostle counsels his Corinthian brethren: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.” 1 Corinthians 10:31-33 . “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.” 1 Corinthians 9:19 . “To the weak became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some.” Verse 22 . “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached Thee fell on Me.” Romans 15:1-3 . 2T 673.4"
Ellen White directly references 1 Corinthians 9:19 in this passage.
"The words of Paul reveal the true dignity and honor of the Christian life: “Though I be free from all men, yet have I made myself servant unto all,” “not seeking mine own profit, but the profit of many, that they may be saved.” 1 Corinthians 9:19 ; 10:33 . DA 550.5"
Ellen White directly references 1 Corinthians 9:19 in this passage.
"The minister, the missionary, the teacher, will find their influence with the people greatly increased when it is manifest that they possess the knowledge and skill required for the practical duties of everyday life. And often the success, perhaps the very life, of the missionary depends on his knowledge of practical things. The ability to prepare food, to deal with accidents and emergencies, to treat disease, to build a house, or a church if need be—often these make all the difference between success and failure in his lifework. Ed 221.1"
Both passages emphasize the importance of service and adapting to the needs of others. Paul became a servant to all to win more to Christ, and EGW highlights the practical skills that enable missionaries to better serve and connect with the people they are trying to reach.
"Culture on all points of practical life will make our youth useful after they leave the school to go to foreign countries. They will not then have to depend upon the people to whom they go to cook and sew for them, or to build their habitations. And they will be much more influential if they show that they can educate the ignorant how to labor with the best methods and to produce the best results. A smaller fund will be required to sustain such missionaries, because they have put to the very best use their physical powers in useful, practical labor combined with their studies. This will be appreciated where means are difficult to obtain. They will reveal that missionaries can become educators in teaching how to labor. And wherever they go, all that they have gained in this line will give them standing room. CT 313.3"
Both passages emphasize the importance of service and self-sufficiency in spreading a message. The EGW quote discusses how practical skills can make missionaries more effective and self-reliant, while the Bible verse describes Paul's willingness to become a servant to all in order to win more people to Christ. The connection is thematic, focusing on the idea that practical skills and a servant's heart can enhance one's ability to influence others.
1 Corinthians 9:19-22
"For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some."
"is working as Paul worked. “Though I be free from all men,” he wrote to the Corinthians, “yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.” [ 1 Corinthians 9:19-22 .] GW 117.2"
Ellen White directly references 1 Corinthians 9:19-22 in this passage.
1 Corinthians 9:19-23
"For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel’s sake, that I might be partaker thereof with you."
Culture on all these points will make our youth useful in carrying the truth to foreign countries. They will not then have to depend upon the people among whom they are living to cook and sew and build for them, nor will it be necessary to spend money to transport men thousands of miles to plan schoolhouses, meetinghouses, and cottages. Missionaries will be much more influential among the people if they are able to teach the inexperienced how to labor according to the best methods and to produce the best results. They will thus be able to demonstrate that missionaries can become industrial educators, and this kind of instruction will be appreciated especially where means are limited. A much smaller fund will be required to sustain such missionaries, because, combined with their studies, they have put to the very best use their physical powers in practical labor; and wherever they may go all they have gained in this line will give them vantage ground. Students in the industrial departme…
Both passages emphasize adapting to the culture and needs of those being served. 1 Corinthians 9:19-23 describes Paul's approach to ministry, while the EGW passage advocates for missionaries to be self-sufficient and teach practical skills.
"A mistake has been made in holding camp meetings in out-of-the-way places and in continuing in the same place year after year. This has been done to save expense and labor, but the saving should be made in other lines. In new fields especially, a dearth of means often makes it difficult to meet the expense of a camp meeting. Careful economy should be exercised and inexpensive plans devised, for much can be saved in this way. But let not the work be crippled. This method of presenting the truth to the people is by the devising of our God. When souls are to be labored for, and the truth is to be brought before those who know it not, the work must not be hindered in order to save expense. 6T 34.1"
Both passages emphasize adapting methods to reach different audiences and prioritizing the spread of the gospel, even if it requires sacrifice or unconventional approaches. Paul's willingness to become 'all things to all men' mirrors EGW's call to avoid hindering the work to save expense.
1 Corinthians 9:20
"And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;"
"As a precautionary measure, Paul wisely advised Timothy to be circumcised—not that God required it, but in order to remove from the minds of the Jews that which might be an objection to Timothy's ministration. In his work Paul was to journey from city to city, in many lands, and often he would have opportunity to preach Christ in Jewish synagogues, as well as in other places of assembly. If it should be known that one of his companions in labor was uncircumcised, his work might be greatly hindered by the prejudice and bigotry of the Jews. Everywhere the apostle met determined opposition and severe persecution. He desired to bring to his Jewish brethren, as well as to the Gentiles, a knowledge of the gospel, and therefore he sought, so far as was consistent with the faith, to remove every pretext for opposition. Yet while he conceded this much to Jewish prejudice, he believed and taught circumcision or uncircumcision to be nothing and the gospel of Christ everything. AA 204.1"
The EGW passage explains Paul's decision to have Timothy circumcised to avoid hindering his ministry among the Jews, emphasizing Paul's willingness to adapt to cultural sensitivities for the sake of the gospel. This aligns with the principle expressed in 1 Corinthians 9:20, where Paul states he became as a Jew to win the Jews. The core idea of adapting to the audience to facilitate the spread of the gospel is present in both.
"Many of the Jews who had accepted the gospel still cherished a regard for the ceremonial law and were only too willing to make unwise concessions, hoping thus to gain the confidence of their countrymen, to remove their prejudice, and to win them to faith in Christ as the world's Redeemer. Paul realized that so long as many of the leading members of the church at Jerusalem should continue to cherish prejudice against him, they would work constantly to counteract his influence. He felt that if by any reasonable concession he could win them to the truth he would remove a great obstacle to the success of the gospel in other places. But he was not authorized of God to concede as much as they asked. AA 405.1"
Both passages discuss the idea of making concessions to reach a specific group (Jews) and potentially win them over. Paul's statement in 1 Corinthians 9:20 provides a biblical basis for the concept that EGW is discussing.
1 Corinthians 9:22
"To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some."
"When we think of Paul's great desire to be in harmony with his brethren, his tenderness toward the weak in the faith, his reverence for the apostles who had been with Christ, and for James, the brother of the Lord, and his purpose to become all things to all men so far as he could without sacrificing principle—when we think of all this, it is less surprising that he was constrained to deviate from the firm, decided course that he had hitherto followed. But instead of accomplishing the desired object, his efforts for conciliation only precipitated the crisis, hastened his predicted sufferings, and resulted in separating him from his brethren, depriving the church of one of its strongest pillars, and bringing sorrow to Christian hearts in every land. AA 405.2"
The EGW passage directly alludes to and quotes 1 Corinthians 9:22.
"Another reason which I offer as an apology for calling attention again to the subject of dress is that not one in twenty of the sisters who profess to believe the Testimonies has taken the first step in the dress reform. It may be said that Sister White generally wears her dresses in public longer than the dress she recommends to others. To this I reply, When I visit a place to speak to the people where the subject is new and prejudice exists, I think it best to be careful and not close the ears of the people by wearing a dress which would be objectionable to them. But after bringing the subject before them and fully explaining my position, I then appear before them in the reform dress, illustrative of my teachings. 1T 465.2"
EGW's explanation of adapting her dress to avoid offense directly reflects the principle of becoming 'all things to all men' to win them over, as Paul describes.
"The apostle counsels his Corinthian brethren: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.” 1 Corinthians 10:31-33 . “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.” 1 Corinthians 9:19 . “To the weak became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some.” Verse 22 . “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached Thee fell on Me.” Romans 15:1-3 . 2T 673.4"
The EGW passage directly quotes 1 Corinthians 9:22, making it an explicit allusion.
"Chapter 56—Christian Influence In their intercourse with others all at the sanitarium who are followers of Christ should seek to elevate the standard of Christianity. I have hesitated to speak of this because some who are ever ready to go to extremes will conclude that it is necessary to discuss with the patients upon points of doctrine and, in the religious meetings held at the sanitarium, to talk as they would if among their brethren in our own house of worship. Some manifest no wisdom in bearing their testimony in these little meetings intended more especially for the benefit of the patients, but rush on in their zeal and talk of the third angel's message, or other peculiar points of our faith, while these sick people understand no more what they are talking about than if they spoke in Greek. 4T 565"
The EGW passage directly applies the principle of adapting to the audience, as Paul does in 1 Corinthians 9:22, to the specific context of a sanitarium. She emphasizes the need to tailor the message to the understanding of the patients, avoiding complex doctrines that would be lost on them.
Why should not labor for the youth in our borders be regarded as missionary work of the highest kind? It requires the most delicate tact, the most watchful consideration, the most earnest prayer for heavenly wisdom. The youth are the objects of Satan's special attacks; but kindness, courtesy, and the sympathy which flows from a heart filled with love to Jesus, will gain their confidence, and save them from many a snare of the enemy. GW 207.3 The youth need more than a casual notice, more than an occasional word of encouragement. They need painstaking, prayerful, careful labor. He only whose heart is filled with love and sympathy will be able to reach those youth who are apparently careless and indifferent. Not all can be helped in the same way. God deals with each according to his temperament and character, and we must co-operate with Him. Often those whom we pass by with indifference, because we judge them from outward appearance, have in them the best material for workers, and will r…
The EGW passage echoes the principle of adapting to the needs of others to reach them, as Paul describes in 1 Corinthians 9:22. Both emphasize the importance of understanding and relating to individuals to effectively minister to them.
"An important lesson for every minister of Christ to learn is that of adapting his labors to the condition of those whom he seeks to benefit. Tenderness, patience, decision, and firmness are alike needful; but these are to be exercised with proper discrimination. To deal wisely with different classes of minds, under varied circumstances and conditions, is a work requiring wisdom and judgment enlightened and sanctified by the Spirit of God. AA 385.3"
The EGW passage emphasizes the importance of adapting one's approach to different people and situations, requiring tenderness, patience, decision, and firmness. The 1 Corinthians verse describes Paul becoming all things to all people to save some. The principle of adapting to the audience is directly reflected in both passages.
"All consideration should be shown for those in error and all just credit given them for honesty. We should come as near the people as possible, and then the light and truth which we have may benefit them. But Brother E, like many of our ministers, commences a warfare at once against the errors that others cherish; he thus raises their combativeness and their set wills, and this holds them encased in an armor of selfish prejudice which no amount of evidence can remove. 3T 462.2"
Both passages highlight the importance of adapting to others in order to win them over. Paul speaks of becoming 'all things to all men,' while EGW criticizes the minister for immediately starting a 'warfare' against others' errors, raising combativeness and prejudice. The theme of empathy and meeting people where they are is shared.
"climates and new society, and can better endure inconveniences and hardships. By tact and perseverance they can reach the people where they are. 5T 393.1"
Both passages highlight the importance of adapting to different people and circumstances in order to effectively reach them. 1 Corinthians 9:22 describes Paul's willingness to become 'all things to all men,' while the EGW passage emphasizes the ability of young missionaries to adapt to new climates and societies.
"People are easily reached through the avenues of the social circle. But many ministers dread the task of visiting; they have not cultivated social qualities, have not acquired that genial spirit that wins its way to the hearts of the people. GW 338.2"
Both passages emphasize adapting to others to reach them. Paul's statement is broader, but EGW applies it to social interaction for ministers.
"Salt must be mingled with the substance to which it is added; it must penetrate, infuse it, that it may be preserved. So it is through personal contact and association that men are reached by the saving power of the gospel. They are not saved as masses, but as individuals. Personal influence is a power. It is to work with the influence of Christ, to lift where Christ lifts, to impart correct principles, and to stay the progress of the world's corruption. It is to diffuse that grace which Christ alone can impart. It is to uplift, to sweeten the lives and characters of others by the power of a pure example united with earnest faith and love. PK 232.2"
Both passages emphasize the importance of adapting to others in order to reach them with the gospel. EGW speaks of 'personal contact and association' and 'lifting where Christ lifts,' while 1 Corinthians 9:22 describes becoming 'all things to all men.' The underlying principle of meeting people where they are is shared.
"message. But during the year 1890 the leading speakers of the National Religious Liberty Association had found an open door to present the principles that they were advocating, and their protest against religious legislation, before large audiences of secular and non-Christian people, and it appeared to them that it would be a wise plan to improve these opportunities, and also that it would be consistent to let these principles stand out very clearly, unassociated with the teachings of the Scriptures regarding the sacredness of the Sabbath and the nearness of the second advent of Christ. They urged that the policy of the Sentinel be changed, and declared that if this could not be effected, they would propose that another paper be published in Battle Creek, the editorial policy of which should be more in harmony with their manner of presenting truth. LS 312.2"
Both passages deal with adapting one's approach to reach different audiences. Paul's statement is a general principle, while EGW's passage describes a specific situation where leaders considered altering their message. The connection is valid, though not a direct quote or explicit allusion.
"It was presented to me that we should not rest satisfied because we have a vegetarian restaurant in Brooklyn, but that others should be established in other sections of the city. The people living in one part of Greater New York do not know what is going on in other parts of that great city. Men and women who eat at the restaurants established in different places will become conscious of an improvement in health. Their confidence once gained, they will be more ready to accept God's special message of truth. 7T 55.1"
Both passages discuss adapting one's approach to reach different groups of people. EGW advocates for vegetarian restaurants to improve health and open people to God's message, while Paul speaks of becoming 'all things to all men' to save some. The underlying principle of adapting to the audience is present in both.
"The faithful worker keeps his eyes fixed on Christ. Remembering that his hope of eternal life is due to the cross of Christ, he is determined never to dishonor Him who gave His life for him. He takes a deep interest in suffering humanity. He prays and works, watching for souls as one that must give an account, knowing that the souls whom God brings in contact with truth and righteousness are worth saving. 7T 68.3"
Both passages emphasize reaching out to others to save them. The EGW passage speaks of taking a deep interest in suffering humanity and working to save souls, while 1 Corinthians 9:22 describes becoming all things to all people to save some. The connection lies in the shared goal of saving souls through empathy and effort.
"The Lord has given to some ministers the ability to gather and to hold large congregations. This calls for the exercise of tact and skill. In the cities of today, where there is so much to attract and please, the people can be interested by no ordinary efforts. Ministers of God's appointment will find it necessary to put forth extraordinary efforts in order to arrest the attention of the multitudes. And when they succeed in bringing together a large number of people, they must bear messages of a character so out of the usual order that the people will be aroused and warned. They must make use of every means that can possibly be devised for causing the truth to stand out clearly and distinctly. The testing message for this time is to be borne so plainly and decidedly as to startle the hearers, and lead them to desire to study the Scriptures. GW 345.2"
Both passages discuss adapting methods to reach different audiences. The EGW passage emphasizes the need for extraordinary efforts to attract and arouse people, while 1 Corinthians 9:22 describes becoming all things to all men to save some. The underlying principle of adapting to the audience is present in both.
Why should not this labor for the youth in our borders be regarded as the highest kind of missionary work? It will require the most delicate tact, the most thoughtful consideration, the most earnest prayer that heavenly wisdom may be imparted. The youth are the objects of Satan's special attacks; but kindness, courtesy, that tender sympathy that flows from a heart filled with love to Jesus, will give you access to them. You may win their confidence so that they will listen to your words, and thus be saved from many a snare of the enemy. CE 222.3 When the youth give their hearts to God, your care for them should not cease. Lay some special responsibility upon them. Make them feel that they are expected to do something. The Lord chooses them because they are strong. Teach them to labor in a quiet, unpretending way, for their young companions. Let different branches of the missionary work be laid out systematically, and let instruction and help be given, so that the young may learn to act…
Both passages emphasize adapting to others (youth/weak) to win them over. The EGW passage focuses on kindness and sympathy to reach the youth, while 1 Corinthians 9:22 speaks of becoming all things to all men to save some.
"We need to realize the importance of the canvassing work as one great means of finding out those who are in peril and bringing them to Christ. Canvassers should never be prohibited from speaking of the love of Christ, from telling their experience in their service for the Master. They should be free to speak or to pray with those who are awakened. The simple story of Christ's love for man will open doors for them, even to the homes of unbelievers. 6T 324.2"
Both passages emphasize adapting one's approach to reach different people. Paul's statement in 1 Corinthians 9:22 reflects a willingness to connect with others to save them, while EGW highlights the importance of canvassers sharing the love of Christ to open doors, even to unbelievers.
"Many a soul who was convinced of the truth has been led to decide against it by the pride and love of the world displayed by our sisters. The doctrine preached seemed clear and harmonious, and the hearers felt that a heavy cross must be lifted by them in taking the truth. When these persons have seen our sisters making so much display in dress, they have said: “This people dress fully as much as we do. They cannot really believe what they profess; and, after all, they must be deceived. If they really thought that Christ was soon coming, and the case of every soul was to be decided for eternal life or death, they could not devote time and money to dress according to the existing fashions.” How little did those professedly believing sisters know of the sermon their dress was preaching! 4T 641.2"
The EGW passage discusses how the actions of believers can either attract or repel others from the faith. This has a possible connection to 1 Corinthians 9:22, where Paul talks about adapting to different people in order to win them over to Christ. However, the connection is not as strong as the other examples, as it's more about avoiding a negative influence than actively adapting.
To have made known the object of their mission would have ensured its defeat; therefore they carefully concealed their real character. Every minister possessed a knowledge of some trade or profession, and the missionaries prosecuted their work under cover of a secular calling. Usually they chose that of merchant or peddler. “They carried silks, jewelry, and other articles, at that time not easily purchasable save at distant marts; and they were welcomed as merchants where they would have been spurned as missionaries.”—Wylie, b. 1, ch. 7. All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems. They secretly carried about with them copies of the Bible, in whole or in part; and whenever an opportunity was presented, they called the attention of their customers to these manuscripts. Often an interest to read God's word was thus awakened, and some portion was gladly left with those who desired to receive it. GC 71.1 The work of these…
Both passages describe adapting to different groups of people in order to share a message or achieve a goal. The EGW passage describes missionaries concealing their true purpose to gain access, while the Bible verse speaks of becoming like others to win them over.
"Many youth who are thought incorrigible are not at heart so hard as they appear. Many who are regarded as hopeless may be reclaimed by wise discipline. These are often the ones who most readily melt under kindness. Let the teacher gain the confidence of the tempted one, and by recognizing and developing the good in his character, he can, in many cases, correct the evil without calling attention to it. Ed 294.1"
The EGW passage discusses the importance of understanding and helping those who are considered 'incorrigible'. This aligns with the principle in 1 Corinthians 9:22, where Paul states he became all things to all men to save some. Both passages emphasize adapting to others to help them.
1 Corinthians 9:24
"Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain."
"“They which run in a race run all, but one receiveth the prize.” 1 Corinthians 9:24 . In the warfare in which we are engaged, all may win who will discipline themselves by obedience to right principles. The practice of these principles in the details of life is too often looked upon as unimportant—a matter too trivial to demand attention. But in view of the issues at stake, nothing with which we have to do is small. Every act casts its weight into the scale that determines life's victory or defeat. The scripture bids us, “So run, that ye may obtain.” Verse 24 . MH 129.1"
Ellen White directly references 1 Corinthians 9:24 in this passage.
"part in them and shrank from no effort or discipline necessary to obtain the prize. AA 309.1"
Both passages discuss striving to obtain a prize, drawing on the metaphor of a race. The EGW passage speaks of 'effort or discipline necessary to obtain the prize,' which aligns with the idea of running to 'obtain' in 1 Corinthians 9:24.
The Christian Warfare Paul presents before us the spiritual warfare and its reward, in contrast with the various games instituted among the heathen in honor of their gods. Young men who were trained for these games practiced close self- denial and the most severe discipline. Every indulgence which would have a tendency to weaken physical power was forbidden. Those who submitted to the training process were not allowed wine or luxurious food, for these would debilitate instead of increasing personal vigor, healthful activity, fortitude, and firmness. Many witnesses, kings and nobles, were present on these occasions. It was considered the highest honor to gain a simple chaplet which would fade in a few short hours. But after the competitors for this perishable crown had exercised severe abstemiousness and submitted to rigid discipline in order to obtain personal vigor and activity with the hope of becoming victors, even then they were not sure of the prize. The prize could be awarded to …
The EGW passage draws a parallel between the discipline required for athletic games and the spiritual warfare of Christians, a theme also present in 1 Corinthians 9:24.
"In the games referred to, but one was sure of the prize. In the Christian race, says the apostle: “I therefore so run, not as uncertainly.” We are not to be disappointed at the end of the race. To all those who fully comply with the conditions in God's word, and have a sense of their responsibility to preserve physical vigor and activity of body, that they may have well-balanced minds and healthy morals, the race is not uncertain. They all may gain the prize, and win and wear the crown of immortal glory that fadeth not away. 4T 35.1"
EGW directly quotes and expands upon 1 Corinthians 9:24, contrasting the single prize in earthly races with the potential for all Christians to win in the spiritual race.
"In order to render to God perfect service, you must have clear conceptions of His requirements. You should use the most simple food, prepared in the most simple manner, that the fine nerves of the brain be not weakened, benumbed, or paralyzed, making it impossible for you to discern sacred things, and to value the atonement, the cleansing blood of Christ, as of priceless worth. “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” 2T 46.1"
The EGW passage directly quotes 1 Corinthians 9:24.
"The competitors in the ancient games, after they had submitted to self-denial and rigid discipline, were not even then sure of the victory. “Know ye not,” Paul asked, “that they which run in a race run all, but one receiveth the prize?” However eagerly and earnestly the runners might strive, the prize could be awarded to but one. One hand only could grasp the coveted garland. Some might put forth the utmost effort to obtain the prize, but as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure. AA 313.1"
EGW directly quotes and expands upon 1 Corinthians 9:24, using the analogy of a race to illustrate a spiritual point.
"As the contestants in the race made their appearance before the waiting multitude, their names were heralded, and the rules of the race were distinctly stated. Then they all started together, the fixed attention of the spectators inspiring them with a determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close and give the prize to the true victor. If a man reached the goal first by taking an unlawful advantage, he was not awarded the prize. AA 310.1"
Both passages use the analogy of a race to illustrate a spiritual principle. The EGW passage describes the rules and conditions of the race, connecting it to the idea of striving to 'obtain' the prize, as mentioned in 1 Corinthians 9:24.
"Christ is the sympathetic, compassionate Redeemer. He has given His commission: “Go ye into all the world.” Mark 1:15 . All must hear the message of warning. A prize of richest value is held up before those who are running the Christian race. Those who run with patience will receive a crown of life that fadeth not away. 7T 39.3"
Both passages use the metaphor of running a race to describe the Christian life and the pursuit of a reward.
"is ended, their victory won. They have run the race and reached the prize. The palm branch in their hands is a symbol of their triumph, the white robe an emblem of the spotless righteousness of Christ which now is theirs. GC 665.2"
Both passages discuss a race and a prize, though EGW expands on the symbolism of the palm branch and white robe. The connection is more than just a superficial overlap.
"Those who are urging their way through the crowd for the heavenly crown, attended by holy angels, were shown me to be God's faithful people. Angels lead them on, and they are inspired with zeal to press forward for the heavenly treasure. 1T 353.1"
Both passages use the metaphor of a race to illustrate the Christian life and the pursuit of a reward (heavenly crown/treasure vs. the prize).
1 Corinthians 9:24-27
"Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."
"“Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” Those who engaged in running the race to obtain that laurel which was considered a special honor were temperate in all things so that their muscles, their brains, and every part of them might be in the very best condition to run. If they were not temperate in all things they would not have that elasticity that they would have if they were. If temperate, they could run that race more successfully; they were more sure of receiving the crown. 2T 357.1"
EGW directly quotes and elaborates on 1 Corinthians 9:24-27.
"True Temperance The apostle Paul writes: “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” 1 Corinthians 9:24-27 . 6T 374"
Ellen White directly references 1 Corinthians 9:24-27 in this passage.
"Brethren, is it not time for you to be converted on these points of selfish indulgence? “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. [ 1 Corinthians 9:24-27 .] GW 241.3"
Ellen White directly references 1 Corinthians 9:24-27 in this passage.
"A Caution “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” 1 Corinthians 9:24-27 . CT 256"
Ellen White directly references 1 Corinthians 9:24-27 in this passage.
"You will say: This is hard work; the way is too narrow, I cannot walk in it. Is the way more strait in this letter than you find it plainly marked out in the word of God? Heaven is worth a lifelong, persevering, untiring effort. If you now draw back and become discouraged, you will certainly lose heaven—lose immortal life and the crown of glory that fadeth not away. Those who have a seat at the Saviour's side on His throne are only that class who have overcome as He overcame. Love for pure, sanctifying truth, love for the dear Redeemer, will lighten the labor of overcoming. His strength will be cheerfully granted to all who are really desirous of it. He will crown with grace and peace every persevering effort made in His name. 4T 38.1"
Both passages discuss the effort and discipline required to attain salvation. 1 Corinthians 9:24-27 uses the analogy of running a race and striving for a crown, while EGW speaks of a lifelong, persevering effort to gain heaven. The theme of striving for a reward is present in both.
1 Corinthians 9:25
"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible."
"This is not the case in the Christian warfare. All may run this race, and may be sure of victory and immortal honor if they submit to the conditions. Says Paul: “So run, that ye may obtain.” He then explains the conditions which are necessary for them to observe in order to be successful: “And every man that striveth for the mastery is temperate in all things.” 4T 34.1"
The EGW passage directly quotes 1 Corinthians 9:25 and uses it as a basis for discussing the conditions of the Christian warfare.
"Chapter 22—Temperance and Dietetics “Every man that striveth for the mastery is temperate in all things.” Every student needs to understand the relation between plain living and high thinking. It rests with us individually to decide whether our lives shall be controlled by the mind or by the body. The youth must, each for himself, make the choice that shapes his life; and no pains should be spared that he may understand the forces with which he has to deal, and the influences which mold character and destiny. Ed 202"
EGW directly quotes 1 Corinthians 9:25, making it a clear and explicit allusion. The context of temperance further reinforces the connection.
In the Olympic games to which the apostle Paul calls our attention, those engaged in the races were required to make most thorough preparations. For months they were trained by different masters in the physical exercises calculated to give strength and vigor to the body. They were restricted to such food as would keep the body in the most healthy condition, and their clothing was such as would leave every organ and muscle untrammeled. Now if those who were to engage in running a race for earthly honor were obliged to submit to such severe discipline in order to succeed, how much more necessary it is for those who are to engage in the work of the Lord to be thoroughly disciplined and prepared, if they would be successful! Their preparation should be as much more thorough, their earnestness and self-denying efforts as much greater, than were those of the aspirants for worldly honors, as heavenly things are of more value than earthly. The mind, as well as the muscles, should be trained to…
EGW directly references the Olympic games and the apostle Paul's use of them as an analogy for spiritual discipline, which is the core of 1 Corinthians 9:25.
"Again the apostle says: “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” He also urges his brethren to earnest diligence and steady perseverance in their efforts for purity and holiness of life, in these words: “And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.” 4T 33.2"
The EGW passage directly quotes 1 Corinthians 9:25, making it a clear and explicit allusion.
"The contests were governed by strict regulations, from which there was no appeal. Those who desired their names entered as competitors for the prize had first to undergo a severe preparatory training. Harmful indulgence of appetite, or any other gratification that would lower mental or physical vigor, was strictly forbidden. For one to have any hope of success in these trials of strength and speed, the muscles must be strong and supple, and the nerves well under control. Every movement must be certain, every step swift and unswerving; the physical powers must reach the highest mark. AA 309.2"
The EGW passage elaborates on the concept of temperance and self-discipline mentioned in 1 Corinthians 9:25. It provides specific examples of what 'temperate in all things' might entail in the context of athletic training, directly amplifying the principle.
"Paul presents the contrast between the chaplet of fading laurel received by the victor in the foot races, and the crown of immortal glory that will be given to him who runs with triumph the Christian race. “They do it,” he declares, “to obtain a corruptible crown; but we an incorruptible.” To win a perishable prize, the Grecian runners spared themselves no toil or discipline. We are striving for a prize infinitely more valuable, even the crown of everlasting life. How much more careful should be our striving, how much more willing our sacrifice and self-denial! AA 311.3"
The EGW passage directly quotes and expands upon 1 Corinthians 9:25, drawing a parallel between the perishable crown sought by athletes and the incorruptible crown of everlasting life offered to Christians. The passage uses the biblical text as a springboard for exhortation and application.
"Some of you feel as though you would like to have somebody tell you how much to eat. This is not the way it should be. We are to act from a moral and religious standpoint. We are to be temperate in all things, because an incorruptible crown, a heavenly treasure, is before us. And now I wish to say to my brethren and sisters, I would have moral courage to take my position and to govern myself. I would not want to put that on someone else. You eat too much, and then you are sorry, and so you keep thinking upon what you eat and drink. Just eat that which is for the best, and go right away, feeling clear in the sight of Heaven, and not having remorse of conscience. We do not believe in removing temptations entirely away from either children or grown persons. We all have a warfare before us and must stand in a position to resist the temptations of Satan, and we want to know that we possess the power in ourselves to do this. 2T 374.2"
The EGW passage directly echoes the sentiment of temperance in all things for a heavenly reward, as stated in 1 Corinthians 9:25. The connection is clear and meaningful.
"should be taught to be strictly temperate in all things, because carelessness in regard to the laws of health is inexcusable in those set apart to teach others how to live. 7T 74.3"
The EGW passage explicitly calls for temperance in all things, particularly for those teaching others about health. This directly reflects the principle stated in 1 Corinthians 9:25, which emphasizes the importance of temperance for those striving for a goal. The connection is strong and direct.
"The Influence of Diet Upon Health Those upon whom rest important responsibilities, those, above all, who are guardians of spiritual interests, should be men of keen feeling and quick perception. More than others, they need to be temperate in eating. Rich and luxurious food should have no place upon their tables. GW 229"
Both passages emphasize the importance of temperance, especially for those in positions of responsibility. The EGW passage applies this principle specifically to diet, while 1 Corinthians 9:25 speaks of temperance in all things for athletes striving for a prize. The principle is directly applicable.
interest and zeal deny the gratification of their appetites, and exercise temperance in all things. Then may they comprehend the truth in its beauty and clearness, and carry it out in their lives, and by a judicious, wise, straightforward course give the enemies of our faith no occasion to reproach the cause of truth. God requires all who believe the truth to make special, persevering efforts to place themselves in the best possible condition of bodily health, for a solemn and important work is before us. Health of body and mind is required for this work; it is as essential to a healthy religious experience, to advancement in the Christian life and progress in holiness, as is the hand or foot to the human body. God requires His people to cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. All those who are indifferent and excuse themselves from this work, waiting for the Lord to do for them that which He requires them to do for t…
Both passages emphasize temperance and self-control. 1 Corinthians 9:25 speaks of athletes practicing temperance for a reward, while EGW connects temperance to spiritual understanding and health for service to God. The core idea of temperance is present in both.
I was shown that there is a much greater work before us than we as yet have any idea of, if we would ensure health by placing ourselves in the right relation to life. Dr. A has been doing a great and good work in the treatment of disease and in enlightening those who have all their lives been in ignorance in regard to the relation that eating, drinking, and working sustain to health. God in His mercy has given His people light through His humble instrument that in order to overcome disease they must deny a depraved appetite and practice temperance in all things. He has caused great light to shine upon their pathway. Shall those who are “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works,” be behind the religionists of the day who have no faith in the soon appearing of our Saviour? The peculiar people w…
Both passages emphasize temperance and self-control, particularly in the context of striving for a higher goal (spiritual or physical).
"I saw that the Lord was giving us an experience which would be of the highest value to us in the future in connection with His work. We are living in a solemn time amid the closing scenes of this earth's history, and God's people are not awake. They must arouse and make greater progress in reforming their habits of living, in eating, in dressing, in laboring and resting. In all these they should glorify God and be prepared to give battle to our great foe and to enjoy the precious victories which God has in reserve for those who are exercising temperance in all things while striving for an incorruptible crown. 1T 618.1"
EGW directly mentions striving for an incorruptible crown while exercising temperance, which is a clear reference to the concept presented in 1 Corinthians 9:25.
"Every day men in positions of trust have decisions to make upon which depend results of great importance. Often they have to think rapidly, and this can be done successfully by those only who practice strict temperance. The mind strengthens under the correct treatment of the physical and mental powers. If the strain is not too great, new vigor comes with every taxation. But often the work of those who have important plans to consider and important decisions to make is affected for evil by the results of improper diet. A disordered stomach produces a disordered, uncertain state of mind. Often it causes irritability, harshness, or injustice. Many a plan that would have been a blessing to the world has been set aside, many unjust, oppressive, even cruel measures have been carried, as the result of diseased conditions due to wrong habits of eating. MH 309.3"
This verse speaks to the importance of temperance in all things, especially for those in positions of responsibility, which aligns with the passage's emphasis on temperance for clear thinking and decision-making.
"Teach your children from the cradle to practice self-denial and self-control. Teach them to enjoy the beauties of nature, and in useful employment to exercise all the powers of mind and body. Bring them up to have sound constitutions and good morals, to have sunny dispositions and sweet tempers. Teach them that to yield to temptation is weak and wicked; to resist is noble and manly. CT 127.2"
Both passages emphasize self-control and discipline. 1 Corinthians 9:25 speaks of temperance in all things for a reward, while the EGW quote encourages self-denial and resisting temptation for moral strength. The theme of self-mastery is present in both.
"Ministers, teachers, students, and other brain workers often suffer from illness as the result of severe mental taxation, unrelieved by physical exercise. What these persons need is a more active life. Strictly temperate habits, combined with proper exercise, would ensure both mental and physical vigor, and would give power of endurance to all brain workers. MH 238.4"
Both passages emphasize the importance of temperance and self-control for achieving a desired outcome. 1 Corinthians 9:25 speaks of athletes practicing temperance to win a crown, while the EGW passage speaks of temperate habits and exercise for mental and physical vigor. The connection is valid.
"The physician should be a strictly temperate man. The physical ailments of humanity are numberless, and he has to deal with disease in all its varied forms. He knows that much of the suffering he seeks to relieve is the result of intemperance and other forms of selfish indulgence. He is called to attend young men, and men in the prime of life and in mature age, who have brought disease upon themselves by the use of the narcotic tobacco. If he is an intelligent physician he will be able to trace disease to its cause, but unless he is free from the use of tobacco himself he will hesitate to put his finger upon the plague spot and faithfully unfold to his patients the cause of their sickness. He will fail to urge upon the young the necessity of overcoming the habit before it becomes fixed. If he uses the weed himself, how can he present to the inexperienced youth its injurious effects, not only upon themselves, but upon those around them? 5T 439.3"
Both passages discuss the importance of temperance and self-control. While 1 Corinthians 9:25 speaks more broadly about athletes, the EGW passage applies the principle of temperance specifically to physicians, highlighting the need for them to abstain from harmful substances like tobacco to maintain credibility and effectively counsel patients.
"In every line the teacher should scrupulously observe the principles of health. He should do this not only because of its bearing upon his own usefulness, but also because of its influence upon his pupils. He should be temperate in all things; in diet, dress, labor, recreation, he is to be an example. Ed 278.3"
1 Corinthians 9:25 advocates for temperance in all things. EGW directly applies this principle to teachers, emphasizing the need for them to be temperate in diet, dress, labor, and recreation as an example to their students. The connection is clear and purposeful.
"True Success in Education True success in education, as in everything else, is found in keeping the future life in view. The human family have scarcely begun to live when they begin to die, and the world's incessant labor ends in nothingness unless a true knowledge in regard to eternal life is gained. He who appreciates probationary time as the preparatory school of life will use it to secure to himself a title to the heavenly mansions, a membership in the higher school. For this school the youth are to be educated, disciplined, and trained by forming such characters as God will approve. CT 21"
Both passages discuss striving for a goal, but with different rewards in mind. 1 Corinthians 9:25 contrasts a corruptible crown with an incorruptible one, while the EGW passage contrasts worldly labor with gaining eternal life. Both emphasize the importance of discipline and focus in achieving the desired outcome.
"Abstemiousness in diet is rewarded with mental and moral vigor; it also aids in the control of the passions. Overeating is especially harmful to those who are sluggish in temperament; these should eat sparingly and take plenty of physical exercise. There are men and women of excellent natural ability who do not accomplish half what they might if they would exercise self-control in the denial of appetite. MH 308.2"
Both passages emphasize the importance of temperance and self-control, particularly in relation to physical desires and appetites. The EGW passage focuses on diet, while the verse in 1 Corinthians speaks more broadly about temperance in all things.
"stars in the crown of your rejoicing in the kingdom of glory. There are but few who are as faithful in the service of God as they are in serving their own temporal interests. A resolute purpose is sure to accomplish the desired end. Many do not feel that it is essential to be as discriminating, apt, and accomplished in the work of God as in their own temporal business. The mind and heart of those who profess to believe the truth should be elevated, refined, ennobled, and spiritualized. The work of educating the mind for this great and important matter is fearfully neglected. The work of God is done negligently, slothfully, and in a most bungling manner, because so often left to the caprice of feeling, rather than to sanctified principle and holy purpose. 4T 358.1"
Both passages contrast earthly and heavenly rewards, emphasizing the need for diligence and temperance in spiritual matters, just as athletes strive for a perishable crown. EGW applies this principle to serving God with the same dedication one would apply to temporal interests.
"A noble character is not the result of accident; it is not due to special favors or endowments of Providence. It is the result of self-discipline, of subjection of the lower to the higher nature, of the surrender of self to the service of God and man. PK 488.2"
Both passages emphasize the importance of self-discipline and temperance in achieving a goal. 1 Corinthians 9:25 speaks of athletes practicing temperance to win a crown, while EGW speaks of self-discipline to develop a noble character.
"Through the fidelity to the principles of temperance shown by the Hebrew youth God is speaking to the youth of today. There is need of men who like Daniel will do and dare for the cause of right. Pure hearts, strong hands, fearless courage, are needed; for the warfare between vice and virtue calls for ceaseless vigilance. To every soul Satan comes with temptation in many alluring forms on the point of indulgence of appetite. PK 488.3"
Both passages connect temperance with striving for a higher purpose. EGW uses Daniel as an example of temperance, while 1 Corinthians 9:25 speaks of temperance in the context of striving for an incorruptible crown.
"Self-denial is a lesson which you both have yet to learn. Restrict your appetite, Brother R. God has given you a capital of strength. This is of more value to you than money and should be more highly prized. Strength cannot be purchased with gold or silver, houses or lands. It is a great possession that you have. God requires you to make a judicious use of the capital of strength with which He has blessed you. You are just as much His steward as is the man who has a capital of money. It is as wrong for you to fail to use your strength to the best advantage as it is for a rich man to covetously retain his riches because it is agreeable to do so. You do not make the exertion that you should to support your family. You can and do work if work is conveniently prepared to hand, but you do not exert yourself to set yourself to work feeling that it is a duty to use your time and strength to the very best advantage and in the fear of God. 2T 432.2"
Both passages emphasize self-control and discipline. The EGW passage focuses on self-denial in relation to physical strength and work ethic, while 1 Corinthians 9:25 speaks of temperance in all things in the context of athletic training. The connection is thematic, highlighting the importance of self-discipline in different areas of life.
"apparently small deviations from the right should be made very plain. Let the student be taught the value of a simple, healthful diet in preventing the desire for unnatural stimulants. Let the habit of self-control be early established. Let the youth be impressed with the thought that they are to be masters, and not slaves. Of the kingdom within them God has made them rulers, and they are to exercise their Heaven-appointed kingship. When such instruction is faithfully given, the results will extend far beyond the youth themselves. Influences will reach out that will save thousands of men and women who are on the very brink of ruin. Ed 203.3"
Both passages emphasize self-control and mastery over desires. 1 Corinthians 9:25 speaks of athletes training with temperance to win a crown, while EGW speaks of self-control in diet and habits to rule the 'kingdom within.'
My brother, you are in positive danger through neglecting to carry out health reform more strictly in your own life and in your family. Your blood is impure, and you are still corrupting and inflaming it by the gratification of taste. Never be betrayed into indulging in the use of stimulants; for this will result not only in reaction and loss of physical strength, but in a benumbed intellect. Strictly temperate habits in eating and drinking, with firm trust in God, will improve your physical, mental, and moral health. You are of a highly excitable temperament. You have but little self-control and under excitement frequently say and do things which you afterward regret. You should call a determined will to your aid in the warfare against your own inclinations and propensities. You need to keep the avenues of your soul open to the reception of light and truth. But when something occurs to test and prove you, prejudice frequently comes in, and you rise at once against what you deem a rest…
Both passages emphasize the importance of temperance and self-control. 1 Corinthians 9:25 speaks of athletes being temperate to win a crown, while EGW discusses temperance in eating and drinking for physical, mental, and moral health. The underlying theme of self-discipline is present in both.
"There are many of our youth whom God has endowed with superior capabilities. He has given them the very best of talents; but their powers have been enervated, their minds confused and enfeebled; and for years they have made no growth in grace and in a knowledge of the reasons of our faith, because they have gratified a taste for story reading. They have as much difficulty to control the appetite for such superficial reading as the drunkard has to control his appetite for intoxicating drink. These might today be connected with our publishing houses, and be efficient workers, to keep books, prepare copy for the press, or to read proof; but their talents have been perverted until they are mental dyspeptics, and consequently are unfitted for a responsible position anywhere. The imagination is diseased. They live an unreal life. They are unfitted for the practical duties of life; and that which is the most sad and discouraging is, they have lost all relish for solid reading.... CE 209.4"
EGW's description of youth who have weakened their minds through superficial reading and lost their relish for solid reading, drawing a parallel to a drunkard's addiction, shares a thematic connection with 1 Corinthians 9:25, which emphasizes temperance and self-control in all things to obtain an incorruptible crown. Both passages highlight the importance of discipline and avoiding harmful indulgences.
"Chapter 25—Extremes in Diet Not all who profess to believe in dietetic reform are really reformers. With many persons the reform consists merely in discarding certain unwholesome foods. They do not understand clearly the principles of health, and their tables, still loaded with harmful dainties, are far from being an example of Christian temperance and moderation. MH 318"
This verse speaks of temperance in all things, which aligns with the idea of moderation in diet and avoiding extremes.
"***** The Christian youth should be trained to bear responsibilities with brave heart and willing hand. He should learn to encounter the trials of life with patience and fortitude, to follow maxims of worth, and to confirm himself in habits that will enable him to win the victor's crown. There is no time more favorable in which to acknowledge the power of Christ's saving grace and to be controlled by the principles of the divine law. CT 258.3 ***** Wherever in His providence God has placed you, He will keep you. “As thy days, so shall thy strength be.” Deuteronomy 33:25 . CT 258.4"
While the first part of the EGW quote relates more to 1 Corinthians 9:25, the latter part directly quotes Deuteronomy 33:25. The overall theme is about strength and endurance in the Christian life.
"***** More harm than good results from the practice of offering prizes and rewards. By it the ambitious pupil is stimulated to greater effort. Those whose mental powers are already too active for their physical strength are urged on to grasp subjects too difficult for the young mind. The examinations also are a trying ordeal for pupils of this class. Many a promising student has suffered severe illness, perhaps death, as the result of the effort and excitement of such occasions. Parents and teachers should be on their guard against these dangers. CT 270.1"
Both passages discuss striving for a reward. The EGW passage warns against the negative consequences of striving for earthly rewards (prizes), while the Corinthians verse contrasts earthly and heavenly rewards. There's a thematic parallel in the concept of striving and reward, but the focus differs.
1 Corinthians 9:25-27
"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."
N ot an Impossible Standard When Paul wrote, “The very God of peace sanctify you wholly” ( 1 Thessalonians 5:23 ), he did not exhort his brethren to aim at a standard which it was impossible for them to reach; he did not pray that they might have blessings which it was not the will of God to give. He knew that all who would be fitted to meet Christ in peace must possess a pure and holy character. “Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” ( 1 Corinthians 9:25-27 ). “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in …
Ellen White directly references 1 Corinthians 9:25-27 in this passage.
1 Corinthians 9:26
"I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:"
"The apostle compared himself to a man running in a race, straining every nerve to win the prize. “I therefore so run,” he says, “not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” That he might not run uncertainly or at random in the Christian race, Paul subjected himself to severe training. The words, “I keep under my body,” literally mean to beat back by severe discipline the desires, impulses, and passions. AA 314.1"
EGW directly quotes and elaborates on the meaning of 1 Corinthians 9:26.
"The world should be no criterion for us. It is fashionable to indulge the appetite in luxurious food and unnatural stimulus, thus strengthening the animal propensities, and crippling the growth and development of the moral faculties. There is no encouragement given to any of the sons or daughters of Adam that they may become victorious overcomers in the Christian warfare unless they decide to practice temperance in all things. If they do this they will not fight as one that beateth the air. 4T 35.3"
EGW directly alludes to 1 Corinthians 9:26 ('fight I, not as one that beateth the air') in the context of temperance and self-control in the Christian life.
Some ministers at the very commencement of a series of meetings become very zealous, take on burdens which God does not require them to bear, exhaust their strength in singing and in long, loud praying and talking, and then are worn out and must go home to rest. What was accomplished in that effort? Literally nothing. The laborers had spirit and zeal, but lacked understanding. They manifested no wise generalship. They rode upon the chariot of feeling, but there was not one victory gained against the enemy. His stronghold was not taken. 1T 647.2 I was shown that ministers of Christ should discipline themselves for the warfare. Greater wisdom is required in generalship in the work of God than is required of the generals engaged in national battles. Ministers of God's choosing are engaged in a great work. They are warring not merely against men, but against Satan and his angels. Wise generalship is required here. They must become Bible students and give themselves wholly to the work. When…
Both passages discuss the importance of purposeful and disciplined action in spiritual endeavors. Paul's analogy of running and fighting purposefully aligns with EGW's emphasis on wise generalship and avoiding wasted effort.
1 Corinthians 9:26-27
"I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."
"The apostle compared himself to a man running in a race, straining every nerve to win the prize. “I therefore so run,” he says, “not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” That he might not run uncertainly or at random in the Christian race, Paul subjected himself to severe training. The words, “I keep under my body,” literally mean to beat back by severe discipline the desires, impulses, and passions. AA 314.1"
EGW directly quotes and interprets 1 Corinthians 9:26-27, using Paul's analogy of running and fighting to illustrate self-discipline.
1 Corinthians 9:27
"But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."
"Few have moral stamina to resist temptation, especially of the appetite, and to practice self-denial. To some it is a temptation too strong to be resisted to see others eat the third meal; and they imagine they are hungry, when the feeling is not a call of the stomach for food, but a desire of the mind that has not been fortified with firm principle and disciplined to self-denial. The walls of self-control and self-restriction should not in a single instance be weakened and broken down. Paul, the apostle to the Gentiles, says: “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” 4T 574.1"
EGW directly quotes 1 Corinthians 9:27, making this a clear and explicit allusion.
"Paul's Shout of Victory The apostle Paul was highly honored of God, being taken in holy vision to the third heaven, where he looked upon scenes whose glories he was not permitted to reveal. Yet this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial, and plainly declares, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” ( 1 Corinthians 9:27 ). SL 95"
Ellen White directly references 1 Corinthians 9:27 in this passage.
Your only safety is in studying yourself, your weakness and failings. Do not cease to guard yourself. Watch yourself more closely when at home. Watch yourself when away from home. You neglect your closet duties, lay off your armor, and give up to a spirit of recklessness that drives angels from you and from your family. Do not neglect to search your own heart at home. Lavish not all your affections upon your family. Preserve your heart's best affections to devote to Jesus, who has redeemed you by His blood. When at home, be fitting up all the time for your Master's business when you shall be away from home. If you do this, you will have on the armor every moment. Your soul's highest desire will be to glorify God, to do His will upon earth, and you will have sweet confidence and trust in Him. You will not feel so restless, but will have a constant theme for meditation, devotion, and holiness. I was referred to 1 Corinthians 9:27 : “But I keep under my body, and bring it into subjection:…
Ellen White directly references 1 Corinthians 9:27 in this passage.
"Dear brother, be warned. Be true to the light which shines upon your pathway. Said Paul: “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” 4T 371.1"
The EGW passage directly quotes 1 Corinthians 9:27, making it a clear and intentional explicit allusion.
"health. You are full of flesh and blood, and do not exercise half enough for your own good. The indolence you manifest, and the disposition to grasp everything whereby you may be advantaged, has been a reproach to the truth and a stumbling block to unbelievers. 2T 542.1"
Both passages emphasize the importance of self-discipline and controlling one's physical desires, especially for those in ministry. The EGW passage directly applies the principle of bodily subjection to the specific context of a minister's health and work ethic.
The body is a most important medium through which the mind and the soul are developed for the upbuilding of character. Hence it is that the adversary of souls directs his temptations to the enfeebling and degrading of the physical powers. His success here often means the surrender of the whole being to evil. The tendencies of the physical nature, unless under the dominion of a higher power, will surely work ruin and death. The body is to be brought into subjection to the higher powers of the being. The passions are to be controlled by the will, which is itself to be under the control of God. The kingly power of reason, sanctified by divine grace, is to bear sway in the life. Intellectual power, physical stamina, and the length of life depend upon immutable laws. Through obedience to these laws, man may stand conqueror of himself, conqueror of his own inclinations, conqueror of principalities and powers, of “the rulers of the darkness of this world,” and of “spiritual wickedness in high…
Both passages discuss the importance of subduing the body and its desires, bringing it under control.
"Every true Christian will have control of his appetites and passions. Unless he is free from the bondage of appetite, he cannot be a true, obedient servant of Christ. The indulgence of appetite and passion blunts the effect of truth upon the heart. It is impossible for the spirit and power of the truth to sanctify a man, soul, body, and spirit, when he is controlled by sensual desires.— Christian Temperance and Bible Hygiene, 75-80 . CE 181.2"
Both passages discuss the importance of self-control and subduing the body's desires. Paul's statement about keeping his body 'under' aligns with EGW's emphasis on controlling appetites and passions.
I saw that you would be tempted to feel that your brethren want to gauge you, that they want to put too much restraint upon you. But your brethren only want you to live according to the instructions of God's word, and God wishes to bring you there, and angels are watching you with the deepest solicitude. You must conform your life to the word of God, that you may be blessed and strengthened of Him, or you will fall out by the way, and while you preach to others, you yourself will be a castaway. But you may be an overcomer, and may win eternal life. You are recovering yourself from the snare of Satan, but he is preparing other snares for you. God will help and strengthen you if you seek Him earnestly. But study yourself. Try every motive; let it not be your aim to preach brilliant discourses to exhibit Moses Hull, but seek to exhibit Christ. Simplify the truth to your hearers so that small minds may comprehend it. Make your discourses plain, pointed, and solemn. Bring the people to a de…
The phrase 'lest...I myself should be a castaway' is nearly identical in both passages. EGW directly echoes the sentiment and warning found in 1 Corinthians 9:27, making this an explicit allusion.
"Some in their public labors with the churches are in danger of making mistakes from a lack of thoroughness. It is for their own interest and that of the cause that they should search closely, try their motives, and be certain to divest themselves of selfishness. They should watch lest, while they preach straight truths to others, they fail to live by the same rule, and allow Satan to substitute something else for the deep heartwork. They should be thorough with themselves and with the cause of God lest they work for wages and lose sight of the important and exalted character of the work. They should not let self rule instead of Jesus, and they should be careful not to say to the sinner in Zion, It shall be well with thee, when God has pronounced a curse upon him. 1T 468.2"
Both passages address the danger of preaching without personal integrity and the risk of being disqualified despite outward service. Paul's concern about becoming a 'castaway' after preaching aligns with White's warning against failing to live by the same rules preached to others.
"When suffering from overwork, it would be much better to drop out a meal occasionally, and thus give nature a chance to rally. Our laborers could do more by their example to advocate health reform than by preaching it. When elaborate preparations are made for them by well-meaning friends, they are strongly tempted to disregard principle; but by refusing the dainty dishes, the rich condiments, the tea and coffee, they may prove themselves to be true, practical health reformers. GW 230.2"
Both passages emphasize self-control and discipline, particularly in relation to physical desires. Paul's statement about keeping his body under subjection aligns with EGW's call for ministers to refuse 'dainty dishes' and 'rich condiments' to maintain their health and integrity.
"As our first parents lost Eden through the indulgence of appetite, our only hope of regaining Eden is through the firm denial of appetite and passion. Abstemiousness in diet and control of all the passions will preserve the intellect and give mental and moral vigor, enabling men to bring all their propensities under the control of the higher powers and to discern between right and wrong, the sacred and the common. All who have a true sense of the sacrifice made by Christ in leaving His home in heaven to come to this world that He might by His own life show man how to resist temptation will cheerfully deny self and choose to be partakers with Christ of His sufferings. 3T 491.1"
Both passages discuss the importance of controlling the body and its desires. Paul's statement about bringing his body into subjection aligns with EGW's emphasis on denying appetite and passion. The connection is thematic and relevant.
"There are fearful woes for those who preach the truth, but are not sanctified by it, and also for those who consent to receive and maintain the unsanctified to minister to them in word and doctrine. I am alarmed for the people of God who profess to believe solemn, important truth, for I know that many of them are not converted nor sanctified through it. Men can hear and acknowledge the whole truth, and yet know nothing of the power of godliness. All who preach the truth will not themselves be saved by it. Said the angel: “Be ye clean, that bear the vessels of the Lord.” 1T 261.3"
Both passages address the danger of preaching without personal sanctification. Paul fears becoming a 'castaway' after preaching, while EGW warns of 'fearful woes' for unsanctified preachers. The connection is thematic, focusing on the importance of personal holiness for those who minister.
"tendencies. It requires a constant, earnest, and vigilant effort to watch and control self, to keep Jesus prominent and self out of sight. 4T 376.1"
Both passages address the need for self-control and subduing one's own desires. EGW speaks of keeping Jesus prominent and self out of sight, while 1 Corinthians 9:27 talks about keeping the body under subjection. The thematic parallel is clear and relevant.
"While disordering his nerves and clouding his brain by the use of narcotic poisons, how can one be true to the trust reposed in him as a skillful physician? How impossible for him to discern quickly or to execute with precision! MH 134.2"
Both passages address the importance of self-control and discipline, particularly for those in positions of influence or responsibility. The EGW passage focuses on a physician's ability to think clearly and act precisely, while 1 Corinthians 9:27 speaks more broadly about bringing the body into subjection to avoid being disqualified.
"The teachers themselves should give proper attention to the laws of health, that they may preserve their own powers in the best possible condition, and by example as well as by precept, may exert a right influence upon their pupils. The teacher whose physical powers are already enfeebled by disease or overwork, should pay especial attention to the laws of life. He should take time for recreation. He should not take upon himself responsibility outside of his school work, which will so tax him, physically or mentally, that his nervous system will be unbalanced; for in this case he will be unfitted to deal with minds, and cannot do justice to himself or to his pupils. CE 184.3"
The EGW passage emphasizes the importance of teachers caring for their own health to effectively teach and influence students. This aligns with the principle in 1 Corinthians 9:27 about self-discipline and keeping the body under subjection to avoid becoming a castaway.
"Why do some of our ministering brethren manifest so little interest in health reform? It is because instruction on temperance in all things is opposed to their practice of self-indulgence. In some places this has been the great stumbling block in the way of our bringing the people to investigate and practice and teach health reform. No man should be set apart as a teacher of the people while his own teaching or example contradicts the testimony God has given His servants to bear in regard to diet, for this will bring confusion. His disregard of health reform unfits him to stand as the Lord's messenger. 6T 378.1"
Both passages address the importance of self-discipline and consistency between preaching and practice. The EGW passage specifically applies this to health reform, arguing that ministers should not contradict their teachings through self-indulgence, which aligns with Paul's concern about becoming a castaway after preaching to others.
"These brethren take the work with the heaviest battles fought, the sorest trials passed through, to establish the cause in its present standing. And yet a great and solemn work is before us, and it calls for devotedness from them and also from Brother D, who is in danger of exaltation. God will prove him and try him, and he must be girded about with truth and have on the armor of righteousness, or he will fall by the hand of the enemy. All these brethren need to adhere most strictly and perseveringly to a healthful, spare diet, for all are in danger of congested brains, and paralysis may fell one or more or all of them, if they continue living carelessly or recklessly. 1T 588.2"
Both passages address the importance of self-discipline and controlling one's physical desires to avoid spiritual downfall. EGW emphasizes a "healthful, spare diet" to prevent physical ailments that could hinder their work, while 1 Corinthians 9:27 speaks of keeping the body under subjection to avoid being a castaway. The connection lies in the shared theme of physical discipline for spiritual well-being.
"Tobacco users cannot be acceptable workers in the temperance cause, for there is no consistency in their profession to be temperance men. How can they talk to the man who is destroying reason and life by liquor drinking, when their pockets are filled with tobacco, and they long to be free to chew and smoke and spit all they please? How can they with any degree of consistency plead for moral reforms before boards of health and from temperance platforms while they themselves are under the stimulus of tobacco? If they would have power to influence the people to overcome their love for stimulants, their words must come forth with pure breath and from clean lips. 5T 441.1"
Both passages address the importance of self-control and consistency in one's actions, particularly for those who preach or advocate for a certain lifestyle. 1 Corinthians 9:27 speaks of keeping the body under subjection to avoid being a castaway, while EGW discusses the hypocrisy of tobacco users advocating for temperance. The connection lies in the principle of practicing what you preach.
"strength. If he is feeble, he cannot endure the wearing labor incident to his calling. A man who has a weak constitution, who is a dyspeptic, or who is lacking in self-control cannot become qualified to deal with all classes of disease. Great care should be taken not to encourage persons who might be useful in some less responsible position, to study medicine at a great outlay of time and means, when there is no reasonable hope that they will succeed. CT 473.1"
Both passages emphasize the importance of self-control and physical discipline. EGW discusses the need for physicians to have strength and self-control to endure the demands of their profession, while 1 Corinthians 9:27 speaks of keeping the body under subjection to avoid being disqualified. The underlying principle of self-mastery for effective service is present in both.
You should control the appetite and in the name of Jesus be a conqueror on this point. Your health may improve with correct habits. Your nervous system is greatly shattered; but the Great Physician can heal your body as well as your soul. Make His power your dependence, His grace your strength, and your physical, moral, and spiritual powers will be greatly improved. You have more to overcome than some others, and therefore will have more severe conflicts; but Jesus will regard your earnest efforts; He knows just how hard you have to work to keep self under the control of His Spirit. Place yourself in the hands of Jesus. Self-culture should be your business, with the object before you of being a blessing to your children and to all with whom you associate. Heaven will look with pleasure upon every victory you gain in the work of overcoming. If you put away anger and passion, and look unto Jesus, who is the Author and Finisher of your faith, you may, through His merits, develop a Christi…
Both passages discuss the importance of self-control and subduing the body/appetite. While not a direct quote, the theme aligns.
"You do not love close application nor the taxation of continued effort. You have not been a persevering student of the word of God, neither have you been a zealous worker in the cause of God. Your life has been far from representing the life of Christ. You are not discriminating. You are not a wise, judicious worker. You do not study to win souls to Christ, as every minister of Christ should. You have a set track, a standard of your own, to which you wish to bring the people; but you fail to do this because they will not accept your standard. You are bigoted and frequently carry things to extremes and thereby seriously hurt the cause of God and turn souls from the truth instead of winning them to it. 3T 459.2"
Both passages address the need for self-discipline and avoiding being a 'castaway' or ineffective minister. Paul speaks of keeping his body under subjection, while EGW criticizes the minister for lacking application, being bigoted, and hurting the cause of God. The theme of self-control and avoiding hypocrisy is present in both.