EGW → Biblical Foundation
Select an Ellen White book from the sidebar to see each passage mapped to the Bible verses it amplifies, cites, or echoes.
Scripture Index
Ellen White & Bible Cross-Reference
John 10:1
"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."
"He said, “He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep.” The Pharisees did not discern that these words were spoken against them. When they reasoned in their hearts as to the meaning, Jesus told them plainly, “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.” DA 477.2"
The EGW passage directly quotes John 10:1, making it a clear explicit allusion.
John 10:1-30
"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. There was a division therefore again among the Jews for these sayings. And many of them said, He hath a devil, and is mad; why hear ye him?"
"Chapter 52—The Divine Shepherd This chapter is based on John 10:1-30 . “I am the Good Shepherd: the good shepherd giveth his life for the sheep.” “I am the Good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I the Father: and I lay down My life for the sheep.” DA 476"
Ellen White directly references John 10:1-30 in this passage.
John 10:3
"To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out."
O, I so much wish that the Lord of heaven would open many eyes that are now blind, that they might see themselves as God sees them, and give to them a sense of the work to be done in the fields of labor. But I have no hope that all the appeals I make will avail, unless the Lord speaks to the soul and writes his requirements upon the tablets of the heart. Cannot every living human agent have a high and elevated sense of what it means to have a large and important field of home missionary work appointed to him, without the necessity of going to far-off lands? And while some must proclaim the message of mercy to them that are afar off, there are many who have to proclaim the message to those who are nigh. Our schools are to be educating schools to qualify youth to become missionaries both by precept and example. Let the one who is acting in the capacity of teacher ever bear in mind that these children and youth are the purchase of the blood of the Son of God. They must be led to believe i…
Ellen White directly references John 10:3 in this passage.
John 10:4
"And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice."
"As the shepherd goes before his sheep, himself first encountering the perils of the way, so does Jesus with His people. “When He putteth forth His own sheep, He goeth before them.” The way to heaven is consecrated by the Saviour's footprints. The path may be steep and rugged, but Jesus has traveled that way; His feet have pressed down the cruel thorns, to make the pathway easier for us. Every burden that we are called to bear He Himself has borne. DA 480.4"
EGW directly quotes John 10:4 and elaborates on the shepherd analogy, applying it to Jesus leading His people and enduring hardships for them.
"calls them. They know his voice, and obey the call. So does the Saviour-Shepherd with His sheep. The Scripture says, “Thou leddest Thy people like a flock by the hand of Moses and Aaron.” Through the prophet, Jesus declares, “I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee.” He compels none to follow Him. “I drew them,” He says, “with cords of a man, with bands of love.” Psalm 77:20 ; Jeremiah 31:3 ; Hosea 11:4 . DA 480.2"
Both passages discuss the idea of sheep knowing and following the shepherd's voice. EGW uses this as an analogy for Christ and His followers, echoing the sentiment in John 10:4.
John 10:5
"And a stranger will they not follow, but will flee from him: for they know not the voice of strangers."
The shepherd's life of diligence and care-taking, and his tender compassion for the helpless creatures entrusted to his charge, have been employed by the inspired writers to illustrate some of the most precious truths of the gospel. Christ, in His relation to His people, is compared to a shepherd. After the Fall He saw His sheep doomed to perish in the dark ways of sin. To save these wandering ones He left the honors and glories of His Father's house. He says, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” I will “save My flock, and they shall no more be a prey.” “Neither shall the beast of the land devour them.” Ezekiel 34:16, 22, 28 . His voice is heard calling them to His fold, “a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.” Isaiah 4:6 . His care for the flock is unwearied. He strengthens the weak, relieves th…
Ellen White directly references John 10:5 in this passage.
John 10:9
"I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture."
"Christ is the door to the fold of God. Through this door all His children, from the earliest times, have found entrance. In Jesus, as shown in types, as shadowed in symbols, as manifested in the revelation of the prophets, as unveiled in the lessons given to His disciples, and in the miracles wrought for the sons of men, they have beheld “the Lamb of God, which taketh away the sin of the world” ( John 1:29 ), and through Him they are brought within the fold of His grace. Many have come presenting other objects for the faith of the world; ceremonies and systems have been devised by which men hope to receive justification and peace with God, and thus find entrance to His fold. But the only door is Christ, and all who have interposed something to take the place of Christ, all who have tried to enter the fold in some other way, are thieves and robbers. DA 477.3"
EGW directly quotes and expands upon the concept of Jesus as the door from John 10:9.
"While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls. 1T 27.1"
Both passages use the imagery of entering a specific place (temple/door) to find salvation. While the specifics differ, the core idea of a single, defined path to salvation is present in both.
John 10:10
"The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly."
"they might have life, and that they might have it more abundantly.” “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” “Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day.” John 10:10 ; 4:14 ; John 6:54 . DA 786.4"
EGW directly quotes John 10:10.
"He said, “He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep.” The Pharisees did not discern that these words were spoken against them. When they reasoned in their hearts as to the meaning, Jesus told them plainly, “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.” DA 477.2"
EGW directly quotes and explains John 10:10.
"To live for self is to perish. Covetousness, the desire of benefit for self's sake, cuts the soul off from life. It is the spirit of Satan to get, to draw to self. It is the spirit of Christ to give, to sacrifice self for the good of others. “And this is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” 1 John 5:11, 12 . COL 259.1"
EGW quotes 1 John 5:11, 12 directly and connects it to the idea of selflessness vs. selfishness.
"It was the adversary of all good who instigated the invention of the ever-changing fashions. He desires nothing so much as to bring grief and dishonor to God by working the misery and ruin of human beings. One of the means by which he most effectually accomplishes this is the devices of fashion that weaken the body as well as enfeeble the mind and belittle the soul. MH 291.3"
The EGW passage directly attributes the negative influence of fashion to the 'adversary of all good,' aligning with John 10:10's description of the thief's destructive intentions. The contrast between the adversary's aim and God's provision of abundant life is clear.
"Christ had lived only to comfort and bless, and in putting Him to death, Satan manifested the malignity of his hatred against God. He made it evident that the real purpose of his rebellion was to dethrone God, and to destroy Him through whom the love of God was shown. DA 57.2"
The EGW passage describes Satan's destructive intent towards God and Christ, which aligns with the theme of destruction versus life presented in John 10:10. While not a direct quote, the parallel in the underlying principle is strong.
"Thus the archfiend clothes with his own attributes the Creator and Benefactor of mankind. Cruelty is satanic. God is love; and all that He created was pure, holy, and lovely, until sin was brought in by the first great rebel. Satan himself is the enemy who tempts man to sin, and then destroys him if he can; and when he has made sure of his victim, then he exults in the ruin he has wrought. If permitted, he would sweep the entire race into his net. Were it not for the interposition of divine power, not one son or daughter of Adam would escape. GC 534.2"
Both passages contrast the destructive nature of Satan with the life-giving nature of God/Christ. EGW describes Satan's desire to destroy humanity, while John 10:10 contrasts the thief's (Satan's) purpose with Jesus' purpose to give life.
"God does not require us to give up anything that it is for our best interest to retain. In all that He does, He has the well-being of His children in view. Would that all who have not chosen Christ might realize that He has something vastly better to offer them than they are seeking for themselves. Man is doing the greatest injury and injustice to his own soul when he thinks and acts contrary to the will of God. No real joy can be found in the path forbidden by Him who knows what is best and who plans for the good of His creatures. The path of transgression is the path of misery and destruction. SC 46.2"
Both passages contrast the destructive path of sin with the abundant life offered by Christ. EGW speaks of the "path of transgression" leading to "misery and destruction," while John 10:10 contrasts the thief's destructive purpose with Christ's provision of abundant life.
"There are many who, though striving to obey God's commandments, have little peace or joy. This lack in their experience is the result of a failure to exercise faith. They walk as it were in a salt land, a parched wilderness. They claim little, when they might claim much; for there is no limit to the promises of God. Such ones do not correctly represent the sanctification that comes through obedience to the truth. The Lord would have all His sons and daughters happy, peaceful, and obedient. Through the exercise of faith the believer comes into possession of these blessings. Through faith, every deficiency of character may be supplied, every defilement cleansed, every fault corrected, every excellence developed. AA 563.2"
The EGW passage speaks of believers lacking peace and joy due to a failure to exercise faith, contrasting this with the abundant life that Christ offers. This aligns thematically with John 10:10, which speaks of Christ coming to give life more abundantly.
"It is a mistake to entertain the thought that God is pleased to see His children suffer. All heaven is interested in the happiness of man. Our heavenly Father does not close the avenues of joy to any of His creatures. The divine requirements call upon us to shun those indulgences that would bring suffering and disappointment, that would close to us the door of happiness and heaven. The world's Redeemer accepts men as they are, with all their wants, imperfections, and weaknesses; and He will not only cleanse from sin and grant redemption through His blood, but will satisfy the heart-longing of all who consent to wear His yoke, to bear His burden. It is His purpose to impart peace and rest to all who come to Him for the bread of life. He requires us to perform only those duties that will lead our steps to heights of bliss to which the disobedient can never attain. The true, joyous life of the soul is to have Christ formed within, the hope of glory. SC 46.3"
Both passages contrast the destructive forces with the life-giving power of God. John 10:10 speaks of the thief who steals, kills, and destroys, versus Jesus who gives abundant life. The EGW passage similarly contrasts indulgences that bring suffering with the peace and rest found in Christ, leading to a joyous life.
"So long as they remained loyal to the divine law, their capacity to know, to enjoy, and to love, would continually increase. They would be constantly gaining new treasures of knowledge, discovering fresh springs of happiness, and obtaining clearer and yet clearer conceptions of the immeasurable, unfailing love of God.— Patriarchs and Prophets, 50, 51. CE 208.1"
Both passages contrast a destructive force with a life-giving one. The EGW passage describes the potential for growth and abundance through obedience, while John 10:10 contrasts the thief's destructive intent with Christ's promise of abundant life.
John 10:11
"I am the good shepherd: the good shepherd giveth his life for the sheep."
"Christ applied these prophecies to Himself, and He showed the contrast between His own character and that of the leaders in Israel. The Pharisees had just driven one from the fold, because he dared to bear witness to the power of Christ. They had cut off a soul whom the True Shepherd was drawing to Himself. In this they had shown themselves ignorant of the work committed to them, and unworthy of their trust as shepherds of the flock. Jesus now set before them the contrast between them and the Good Shepherd, and He pointed to Himself as the real keeper of the Lord's flock. Before doing this, however, He speaks of Himself under another figure. DA 477.1"
The EGW passage directly references and interprets John 10:11, drawing a contrast between Christ as the Good Shepherd and the Pharisees. This is a strong thematic parallel.
"By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, “I AM THAT I AM.... Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Exodus 3:14 . This was the pledge of Israel's deliverance. So when He came “in the likeness of men,” He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God “manifest in the flesh.” 1 Timothy 3:16 . And to us He says: “I AM the Good Shepherd.” “I AM the living Bread.” “I AM the Way, the Truth, and the Life.” “All power is given unto Me in heaven and in earth.” John 10:11 ; 6:51 ; 14:6 ; Matthew 28:18 . I AM the assurance of every promise. I AM; be not afraid. “God with us” is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven. DA 24.3"
Ellen White directly references John 10:11 in this passage.
"Christ, the Chief Shepherd, has entrusted the care of His flock to His ministers as undershepherds; and He bids them have the same interest that He has manifested, and feel the sacred responsibility of the charge He has entrusted to them. He has solemnly commanded them to be faithful, to feed the flock, to strengthen the weak, to revive the fainting, and to shield them from devouring wolves. PP 191.2"
The EGW passage echoes the theme of Christ as the Good Shepherd entrusting the care of the flock to undershepherds, mirroring the self-sacrificing love described in John 10:11. While not a direct quote, the thematic connection is strong.
"To save His sheep, Christ laid down His own life; and He points His shepherds to the love thus manifested, as their example. But “he that is an hireling, ... whose own the sheep are not,” has no real interest in the flock. He is laboring merely for gain, and he cares only for himself. He studies his own profit instead of the interest of his charge; and in time of peril or danger he will flee, and leave the flock. PP 191.3"
The EGW passage draws a parallel between Christ's self-sacrificing love for His sheep and the behavior of a true shepherd, contrasting it with the self-serving actions of a hireling. This directly reflects the themes presented in John 10:11.
The preacher who bears the sacred truth for these last days must be the opposite of all this and, by his life of practical godliness, plainly mark the distinction existing between the false and the true shepherd. The Good Shepherd came to seek and to save that which was lost. He has manifested in His works His love for His sheep. All the shepherds who work under the Chief Shepherd will possess His characteristics; they will be meek and lowly of heart. Childlike faith brings rest to the soul and also works by love and is ever interested for others. If the Spirit of Christ dwells in them, they will be Christlike and do the works of Christ. Many who profess to be the ministers of Christ have mistaken their master. They claim to be serving Christ and are not aware that it is Satan's banner under which they are rallying. They may be worldly wise and eager for strife and vainglory, making a show of doing a great work; but God has no use for them. The motives which prompt to action give chara…
EGW uses the imagery of the Good Shepherd to describe true ministers of Christ, echoing the sentiment of John 10:11.
"Again Jesus found access to the minds of His hearers by the pathway of their familiar associations. He had likened the Spirit's influence to the cool, refreshing water. He had represented Himself as the light, the source of life and gladness to nature and to man. Now in a beautiful pastoral picture He represents His relation to those that believe on Him. No picture was more familiar to His hearers than this, and Christ's words linked it forever with Himself. Never could the disciples look on the shepherds tending their flocks without recalling the Saviour's lesson. They would see Christ in each faithful shepherd. They would see themselves in each helpless and dependent flock. DA 476.2"
The EGW passage directly discusses the imagery of the shepherd and flock, explicitly linking it to Christ's teaching in John 10:11. It's a clear thematic parallel.
"Of all creatures the sheep is one of the most timid and helpless, and in the East the shepherd's care for his flock is untiring and incessant. Anciently as now there was little security outside of the walled towns. Marauders from the roving border tribes, or beasts of prey from their hiding places in the rocks, lay in wait to plunder the flocks. The shepherd watched his charge, knowing that it was at the peril of his own life. Jacob, who kept the flocks of Laban in the pasture grounds of Haran, describing his own unwearied labor, said, “In the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.” Genesis 31:40 . And it was while guarding his father's sheep that the boy David, single-handed, encountered the lion and the bear, and rescued from their teeth the stolen lamb. DA 478.4"
The EGW passage describes the dangers faced by shepherds and their dedication to protecting their sheep, which serves as a parallel to John 10:11, where Jesus identifies Himself as the good shepherd who gives His life for the sheep. The connection is thematic, drawing a parallel between the earthly shepherd's care and Christ's sacrifice.
"to God. Souls guilty and helpless, liable to be destroyed by the arts and snares of Satan, are cared for as a shepherd cares for the sheep of his flock. MH 162.1"
Both passages use the shepherd and sheep analogy to describe God's care for sinners.
"unlike the lordly priests of Rome, followed the example of their Master, who “came not to be ministered unto, but to minister.” They fed the flock of God, leading them to the green pastures and living fountains of His holy word. Far from the monuments of human pomp and pride the people assembled, not in magnificent churches or grand cathedrals, but beneath the shadow of the mountains, in the Alpine valleys, or, in time of danger, in some rocky stronghold, to listen to the words of truth from the servants of Christ. The pastors not only preached the gospel, but they visited the sick, catechized the children, admonished the erring, and labored to settle disputes and promote harmony and brotherly love. In times of peace they were sustained by the freewill offerings of the people; but, like Paul the tentmaker, each learned some trade or profession by which, if necessary, to provide for his own support. GC 68.1"
The passage in GC describes pastors as feeding the flock, which aligns with the shepherd imagery in John 10:11. The idea of sacrifice is also present, though not as directly stated as in John.
While in the midst of a religious interest, some neglect the most important part of the work. They fail to visit and become acquainted with those who have shown an interest to present themselves night after night to listen to the explanation of the Scriptures. Conversation upon religious subjects, and earnest prayer with such at the right time, might balance many souls in the right direction. Ministers who neglect their duty in this respect are not true shepherds of the flock. At the very time when they should be most active in visiting, conversing, and praying with these interested ones, some will be employed in writing unnecessarily long letters to persons at a distance. Oh, what are we doing for the Master! When probation shall end, how many will see the opportunities they have neglected to render service to their dear Lord who died for them. And even those who were accounted most faithful will see much more that they might have done, had not their minds been diverted by worldly sur…
The EGW passage discusses ministers being true shepherds of the flock by visiting and praying with interested individuals, echoing the concept of a good shepherd caring for his sheep as described in John 10:11.
"Moses had been taught to expect flattery and praise because of his superior abilities; now he was to learn a different lesson. As a shepherd of sheep, Moses learned to care for the afflicted, to nurse the sick, to seek patiently after the straying, to bear long with the unruly, to supply with loving solicitude the wants of the young lambs and the necessities of the old and feeble. In this experience he was drawn nearer to the Chief Shepherd. He became united to, submerged in, the Holy One of Israel. He believed in the great God. He held communion with the Father through humble prayer. He looked to the Highest for an education in spiritual things and for a knowledge of his duty as a faithful shepherd. His life became so closely linked with heaven that God talked with him face to face, “as a man speaketh unto his friend.” Exodus 33:11 . CT 407.3"
EGW draws a parallel between Moses' training as a shepherd and the qualities of the Good Shepherd (Jesus). She highlights the caring and nurturing aspects, connecting Moses' experience to a deeper spiritual understanding.
But there is another point that I had almost forgotten. It is the influence which the preacher should exert in his ministry. His work is not merely to stand in the desk. It is but just begun there. He should enter the different families, and carry Christ there, carry his sermons there, carry them out in his actions and his words. As he visits a family he should inquire into their condition. Is he the shepherd of the flock? The work of a shepherd is not all done in the desk. He should talk with all the members of the flock, with the parents to learn their standing, and with the children to learn theirs. A minister should feed the flock over which God has made him overseer. It would be agreeable to go into the house and study; but if you do this to the neglect of the work which God has commissioned you to perform, you do wrong. Never enter a family without inviting them together, and bowing down and praying with them before you leave. Inquire into the health of their souls. What does a s…
The EGW passage elaborates on the role of a pastor as a shepherd, extending beyond preaching to include personal interaction and care for the flock, mirroring the concept of Jesus as the Good Shepherd who gives his life for the sheep.
"The spirit of the true shepherd is one of self-forgetfulness. He loses sight of self in order that he may work the works of God. By the preaching of the word and by personal ministry in the homes of the people, he learns their needs, their sorrows, their trials; and, co-operating with the great Burden Bearer, he shares their afflictions, comforts their distresses, relieves their soul hunger, and wins their hearts to God. In this work the minister is attended by the angels of heaven, and he himself is instructed and enlightened in the truth that maketh wise unto salvation. AA 527.2"
Both passages describe the role of a shepherd. John 10:11 speaks of the good shepherd giving his life for the sheep, while the EGW quote describes the self-forgetfulness and personal ministry of a true shepherd. The connection lies in the shared theme of selfless service and care for others, characteristic of a good shepherd.
"Thus in the language of one who has divine authority, Christ gives His elect church into the Father's arms. As a consecrated high priest He intercedes for His people. As a faithful shepherd He gathers His flock under the shadow of the Almighty, in the strong and sure refuge. For Him there waits the last battle with Satan, and He goes forth to meet it. DA 680.4"
Both passages refer to Christ as the Good Shepherd. While the EGW passage focuses on gathering the flock, and John 10:11 on giving his life, the shepherd imagery connects them thematically.
"God's representative. As he led his flocks through the wilds of the mountains and into the green pastures of the valleys, he learned faith and meekness, patience, humility, and self-forgetfulness. He learned to care for the weak, to nurse the sick, to seek after the straying, to bear with the unruly, to tend the lambs, and to nurture the old and the feeble. MH 474.4"
The EGW passage describes Moses' shepherding experience as developing qualities mirroring the Good Shepherd described in John 10:11. While not a direct quote or allusion, the thematic connection is strong.
"The Lord Jesus Christ has infinite tenderness for those whom he has purchased at the cost of his own sufferings in the flesh, that they should not perish with the devil and his angels, but that he may claim them as his chosen ones. They are the claim of his love, of his own property; and he looks upon them with unutterable affection, and the fragrance of his own righteousness he gives to his loved ones who believe in him. It requires tact and wisdom and human love, and sanctified affection for the precious lambs of the flock, to lead them to see and appreciate their privilege in yielding themselves up to the tender guidance of the faithful shepherds. The children of God will exercise the gentleness of Jesus Christ. CE 146.1"
Both passages use the shepherd/sheep metaphor. EGW mentions 'faithful shepherds' and 'precious lambs,' while John 10:11 directly states that Jesus is the good shepherd who gives his life for the sheep.
After speaking of the scene of his trial before Nero, the desertion of his brethren, and the sustaining grace of a covenant-keeping God, Paul closed his letter by commending his beloved Timothy to the guardianship of the Chief Shepherd, who, though the undershepherds might be stricken down, would still care for His flock. AA 508.2 Chapter 50—Condemned to Die During Paul's final trial before Nero, the emperor had been so strongly impressed with the force of the apostle's words that he deferred the decision of the case, neither acquitting nor condemning the accused servant of God. But the emperor's malice against Paul soon returned. Exasperated by his inability to check the spread of the Christian religion, even in the imperial household, he determined that as soon as a plausible pretext could be found, the apostle should be put to death. Not long afterward Nero pronounced the decision that condemned Paul to a martyr's death. Inasmuch as a Roman citizen could not be subjected to torture,…
While not a direct quote, the EGW passage uses the concept of the 'Chief Shepherd' caring for the flock after the undershepherds are gone, which aligns with the theme of Jesus as the Good Shepherd who cares for his sheep, even giving his life for them. The connection is thematic rather than a direct allusion.
John 10:14
"I am the good shepherd, and know my sheep, and am known of mine."
"As an earthly shepherd knows his sheep, so does the divine Shepherd know His flock that are scattered throughout the world. “Ye My flock, the flock of My pasture, are men, and I am your God, saith the Lord God.” Jesus says, “I have called thee by thy name; thou art Mine.” “I have graven thee upon the palms of My hands.” Ezekiel 34:31 ; Isaiah 43:1 ; 49:16 . DA 479.2"
The EGW passage directly quotes and alludes to John 10:14 in the context of the shepherd/sheep analogy, making the connection explicit.
"However much a shepherd may love his sheep, he loves his sons and daughters more. Jesus is not only our shepherd; He is our “everlasting Father.” And He says, “I know Mine own, and Mine own know Me, even as the Father knoweth Me, and I know the Father.” John 10:14, 15 , R. V. What a statement is this!—the only- begotten Son, He who is in the bosom of the Father, He whom God has declared to be “the Man that is My fellow” ( Zechariah 13:7 ),—the communion between Him and the eternal God is taken to represent the communion between Christ and His children on the earth! DA 483.2"
The EGW passage directly quotes John 10:14 and builds upon the shepherd analogy.
"As the shepherd leads his flock over the rocky hills, through forest and wild ravines, to grassy nooks by the riverside; as he watches them on the mountains through the lonely night, shielding from robbers, caring tenderly for the sickly and feeble, his life comes to be one with theirs. A strong and tender attachment unites him to the objects of his care. However large the flock, the shepherd knows every sheep. Every one has its name, and responds to the name at the shepherd's call. DA 479.1"
Both passages use the shepherd/sheep analogy to describe the relationship between Jesus and his followers, emphasizing the shepherd's intimate knowledge and care for the sheep.
"The sheep that has strayed from the fold is the most helpless of all creatures. It must be sought for by the shepherd, for it cannot find its way back. So with the soul that has wandered away from God; he is as helpless as the lost sheep, and unless divine love had come to his rescue he could never find his way to God. COL 187.3"
The EGW passage uses the imagery of the shepherd and lost sheep, which is central to John 10:14, to illustrate God's love and pursuit of lost souls. While not a direct quote, the connection is strong and meaningful.
"The Lord could carry forward His work without our co-operation. He is not dependent on us for our money, our time, or our labor. But the church is very precious in His sight. It is the case which contains His jewels, the fold which encloses His flock, and He longs to see it without spot or blemish or any such thing. He yearns after it with unspeakable love. This is why He has given us opportunities to work for Him, and He accepts our labors as tokens of our love and loyalty. 6T 261.3"
Both passages use the metaphor of a flock and a shepherd to describe the relationship between God and His people. The connection is thematic, though not a direct quote or explicit allusion.
John 10:15
"As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep."
"However much a shepherd may love his sheep, he loves his sons and daughters more. Jesus is not only our shepherd; He is our “everlasting Father.” And He says, “I know Mine own, and Mine own know Me, even as the Father knoweth Me, and I know the Father.” John 10:14, 15 , R. V. What a statement is this!—the only- begotten Son, He who is in the bosom of the Father, He whom God has declared to be “the Man that is My fellow” ( Zechariah 13:7 ),—the communion between Him and the eternal God is taken to represent the communion between Christ and His children on the earth! DA 483.2"
The EGW passage directly quotes John 10:15 and uses it to illustrate the relationship between Christ and the Father.
John 10:16
"And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."
"Because we are the gift of His Father, and the reward of His work, Jesus loves us. He loves us as His children. Reader, He loves you. Heaven itself can bestow nothing greater, nothing better. Therefore trust. DA 483.3 Jesus thought upon the souls all over the earth who were misled by false shepherds. Those whom He longed to gather as the sheep of His pasture were scattered among wolves, and He said, “Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and they shall become one flock, one shepherd.” John 10:16 , R. V. DA 483.4"
The EGW passage directly quotes John 10:16 and uses it as a basis for her commentary.
John 10:17
"Therefore doth my Father love me, because I lay down my life, that I might take it again."
"Jesus said, “Therefore doth My Father love Me, because I lay down My life, that I might take it again.” John 10:17 . That is, “My Father has so loved you that He even loves Me more for giving My life to redeem you. In becoming your Substitute and Surety, by surrendering My life, by taking your liabilities, your transgressions, I am endeared to My Father; for by My sacrifice, God can be just, and yet the Justifier of him who believeth in Jesus.” SC 14.1"
Ellen White directly references John 10:17 in this passage.
John 10:18
"No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."
"When the voice of the mighty angel was heard at Christ's tomb, saying, Thy Father calls Thee, the Saviour came forth from the grave by the life that was in Himself. Now was proved the truth of His words, “I lay down My life, that I might take it again.... I have power to lay it down, and I have power to take it again.” Now was fulfilled the prophecy He had spoken to the priests and rulers, “Destroy this temple, and in three days I will raise it up.” John 10:17, 18 ; 2:19 . DA 785.2"
EGW directly quotes John 10:18 and uses it to support her point about Christ's resurrection. This is a clear and direct allusion.
John 10:25
"Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me."
"The priests and elders had had unmistakable evidence of Christ's power. In His cleansing of the temple they had seen Heaven's authority flashing from His face. They could not resist the power by which He spoke. Again in His wonderful deeds of healing He had answered their question. He had given evidence of His authority which could not be controverted. But it was not evidence that was wanted. The priests and elders were anxious for Jesus to proclaim Himself the Messiah that they might misapply His words and stir up the people against Him. They wished to destroy His influence and to put Him to death. COL 273.3"
Both passages discuss Jesus' works as evidence of his authority and the unbelief of religious leaders despite this evidence. EGW amplifies the context of the leaders' motives.
"That which led the Jews to reject the Saviour's work was the highest evidence of His divine character. The greatest significance of His miracles is seen in the fact that they were for the blessing of humanity. The highest evidence that He came from God is that His life revealed the character of God. He did the works and spoke the words of God. Such a life is the greatest of all miracles. DA 406.5"
Both passages emphasize that Jesus' works (miracles) served as evidence of his divine nature and connection to God. The EGW passage expands on this idea, stating that the miracles were for the blessing of humanity and revealed God's character.
"Every miracle that Christ performed was a sign of His divinity. He was doing the very work that had been foretold of the Messiah; but to the Pharisees these works of mercy were a positive offense. The Jewish leaders looked with heartless indifference on human suffering. In many cases their selfishness and oppression had caused the affliction that Christ relieved. Thus His miracles were to them a reproach. DA 406.4"
Both passages discuss the works/miracles of Jesus as bearing witness to His identity/divinity. While not a direct quote, the theme is strongly present in both.
The next morning the Sanhedrin again considered what course to pursue toward Jesus. Three years before, they had demanded a sign of His Messiahship. Since that time He had wrought mighty works throughout the land. He had healed the sick, miraculously fed thousands of people, walked upon the waves, and spoken peace to the troubled sea. He had repeatedly read the hearts of men as an open book; He had cast out demons, and raised the dead. The rulers had before them the evidences of His Messiahship. They now decided to demand no sign of His authority, but to draw out some admission or declaration by which He might be condemned. DA 593.2 Repairing to the temple where He was teaching, they proceeded to question Him: “By what authority doest Thou these things? and who gave Thee this authority?” They expected Him to claim that His authority was from God. Such an assertion they intended to deny. But Jesus met them with a question apparently pertaining to another subject, and He made His reply t…
Both passages deal with the Jewish leaders questioning Jesus' authority and the evidence of His works. While not a direct quote, the EGW passage refers to the works of Jesus as evidence of His Messiahship, echoing the sentiment in John 10:25.
John 10:27
"My sheep hear my voice, and I know them, and they follow me:"
"Every soul is as fully known to Jesus as if he were the only one for whom the Saviour died. The distress of every one touches His heart. The cry for aid reaches His ear. He came to draw all men unto Himself. He bids them, “Follow Me,” and His Spirit moves upon their hearts to draw them to come to Him. Many refuse to be drawn. Jesus knows who they are. He also knows who gladly hear His call, and are ready to come under His pastoral care. He says, “My sheep hear My voice, and I know them, and they follow Me.” He cares for each one as if there were not another on the face of the earth. DA 480.1"
EGW directly quotes John 10:27.
"While we are not to indulge blind affection, neither are we to manifest undue severity. Children cannot be brought to the Lord by force. They can be led, but not driven. “My sheep hear My voice, and I know them, and they follow Me,” Christ declares. John 10:27 . He does not say, My sheep hear My voice and are forced into the path of obedience. Never should parents cause their children pain by harshness or unreasonable exactions. Harshness drives souls into Satan's net. CT 114.1"
Ellen White directly references John 10:27 in this passage.
"“These are they which follow the Lamb withersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb.” Revelation 14:4 . The vision of the prophet pictures them as standing on Mount Zion, girt for holy service, clothed in white linen, which is the righteousness of the saints. But all who follow the Lamb in heaven must first have followed Him on earth, not fretfully or capriciously, but in trustful, loving, willing obedience, as the flock follows the shepherd. AA 591.1"
While not a direct quote, the concept of following the Lamb (Christ) is a clear thematic parallel between Revelation 14:4 and John 10:27. EGW uses the John verse to amplify the meaning of following the Lamb in Revelation.
God is leading out a people, not a few separate individuals here and there, one believing this thing, another that. Angels of God are doing the work committed to their trust. The third angel is leading out and purifying a people, and they should move with him unitedly. Some run ahead of the angels that are leading this people; but they have to retrace every step, and meekly follow no faster than the angels lead. I saw that the angels of God would lead His people no faster than they could receive and act upon the important truths that are communicated to them. But some restless spirits do not more than half do up their work. As the angel leads them, they get in haste for something new, and rush on without divine guidance, and thus bring confusion and discord into the ranks. They do not speak or act in harmony with the body. I saw that you both must speedily be brought where you are willing to be led, instead of desiring to lead, or Satan will step in and lead you in his way, to follow h…
Both passages emphasize the importance of following God's guidance. EGW speaks of following the angels' lead, while John 10:27 speaks of the sheep following the shepherd's voice.
"Men must be placed in charge who will obtain an enlarged experience, not in the things of self, but in the things of God, an enlarged knowledge of the character of Christ. The more they know of Christ, the more faithfully they represent Him to the world. They are to listen to His voice and give heed to His words. 9T 265.1"
The EGW passage speaks of listening to Christ's voice and heeding His words. John 10:27 states that Jesus' sheep hear His voice and follow Him. The EGW passage echoes the principle of obedience and attentiveness to Christ's guidance.
“It was her love for the Master,” the speaker continued, “because of what He had done for her in forgiving her sins and in connecting her soul with heaven, that kept the Saviour on earth after His resurrection until He had made Himself known to her. There is something very touching in this narrative. It shows that the Saviour is willing to reveal Himself to those who are devoted to Him and to His service,—those who desire above all things else to maintain a living connection with heaven. As Mary recognized her Lord after His resurrection by His voice and His general demeanor, so I believe we shall be able to recognize again our sister who now sleeps. While we cannot hear her voice in this world any more, yet her influence lives; and in the resurrection morning, if we remain faithful, and have a part with the people of God in that glad hour, we shall hear her voice once more, and we shall recognize her. My dear friends, there is a living connection between heaven and this earth still, a…
Both passages connect recognizing Jesus with hearing/knowing his voice. EGW uses the Mary Magdalene story as an example of this principle.
"listen to the words of the voice. The wicked hear, but understand not the words of the voice of God. They fear and tremble, while the saints rejoice. Satan and his angels, and wicked men, who had been exulting that the people of God were in their power, that they might destroy them from off the earth, witness the glory conferred upon those who have honored the holy law of God. They behold the faces of the righteous lighted up and reflecting the image of Jesus. Those who were so eager to destroy the saints cannot endure the glory resting upon the delivered ones, and they fall like dead men to the earth. Satan and evil angels flee from the presence of the saints glorified. Their power to annoy them is gone forever. 1T 354.1"
The EGW passage speaks of hearing the voice of God, and the John verse speaks of Jesus' sheep hearing his voice. While there's a connection, it's not a strong or direct one. The focus of the EGW passage is on the wicked not understanding, while the John verse focuses on the sheep following.
John 10:28
"And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand."
"Though now He has ascended to the presence of God, and shares the throne of the universe, Jesus has lost none of His compassionate nature. Today the same tender, sympathizing heart is open to all the woes of humanity. Today the hand that was pierced is reached forth to bless more abundantly His people that are in the world. “And they shall never perish, neither shall any man pluck them out of My hand.” The soul that has given himself to Christ is more precious in His sight than the whole world. The Saviour would have passed through the agony of Calvary that one might be saved in His kingdom. He will never abandon one for whom He has died. Unless His followers choose to leave Him, He will hold them fast. DA 480.5"
EGW directly quotes John 10:28 within the passage, making the connection undeniable.
"The darkest clouds seemed to shut down over us. Wicked men professing godliness, under the command of Satan were hurried on to forge falsehoods, and to bring the strength of their forces against us. If the cause of God had been ours alone, we might have trembled; but it was in the hands of Him who could say: “No one is able to pluck it out of My hands.” We knew that Jesus lived and reigned. We could say before the Lord: The cause is Thine, and Thou knowest that it has not been our own choice, but by Thy command, that we have acted the part we have in it. 1T 97.1"
EGW directly quotes Jesus' words, "No one is able to pluck it out of My hands," which is a clear allusion to John 10:28.
"Christ is represented as holding the seven stars in His right hand. This assures us that no church faithful to its trust need fear coming to nought, for not a star that has the protection of Omnipotence can be plucked out of the hand of Christ. AA 586.2"
The EGW passage directly echoes the sentiment of John 10:28, focusing on the security and protection offered by Christ. The image of holding the stars in His hand is a specific interpretation of the general principle of being kept safe in His hand.
"While we review, not the dark chapters in our experience, but the manifestations of God's great mercy and unfailing love, we shall praise far more than complain. We shall talk of the loving faithfulness of God as the true, tender, compassionate shepherd of His flock, which He has declared that none shall pluck out of His hand. The language of the heart will not be selfish murmuring and repining. Praise, like clear-flowing streams, will come from God's truly believing ones. “Goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever.” “Thou shalt guide me with Thy counsel, and afterward receive me to glory. Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee.” Psalm 23:6 ; 73:24, 25 . 6T 367.2"
Both passages refer to the security of believers in God's care, specifically that none can 'pluck them out of His hand.' While not a direct quote, the thematic connection is strong.
"glorious immortal life. 1T 40.2"
The phrase "glorious immortal life" is a clear parallel to the concept of "eternal life" as presented in John 10:28.
"The omnipotent power of the Holy Spirit is the defense of every contrite soul. No one who in penitence and faith has claimed His protection will Christ permit to pass under the enemy's power. It is true that Satan is a powerful being; but, thank God, we have a mighty Saviour, who cast out the evil one from heaven. Satan is pleased when we magnify his power. Why not talk of Jesus? Why not magnify His power and His love? MH 94.3 The rainbow of promise encircling the throne on high is an everlasting testimony that “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . It testifies to the universe that God will never forsake His children in the struggle with evil. It is an assurance to us of strength and protection as long as the throne itself shall endure. MH 94.4"
Both passages speak of God's protection and the assurance of eternal life through faith in Jesus. John 10:28 guarantees that believers will never perish, while EGW emphasizes that God will never forsake His children in the struggle with evil.
"Let the repentance of the sinner be accepted by the church with grateful hearts. Let the repenting one be led out from the darkness of unbelief into the light of faith and righteousness. Let his trembling hand be placed in the loving hand of Jesus. Such a remission is ratified in heaven. DA 806.2"
Both passages deal with the security and acceptance of believers in Christ. The EGW quote speaks of placing one's hand in Jesus' hand, while John 10:28 speaks of not being plucked out of His hand. The themes of security and acceptance are present in both.
"The sinner is exposed to eternal death, until he finds a hiding place in Christ; and as loitering and carelessness might rob the fugitive of his only chance for life, so delays and indifference may prove the ruin of the soul. Satan, the great adversary, is on the track of every transgressor of God's holy law, and he who is not sensible of his danger, and does not earnestly seek shelter in the eternal refuge, will fall a prey to the destroyer. PP 517.2"
Both passages address the security of believers. John 10:28 speaks of eternal life and being secure in Christ's hand, while EGW speaks of finding a hiding place in Christ to avoid eternal death. The theme of security in Christ is present in both.
John 10:30
"I and my Father are one."
"“I and My Father are one,” Christ declared. “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” John 10:30 ; Matthew 11:27 . 8T 265.3 Christ came to teach human beings what God desires them to know. In the heavens above, in the earth, in the broad waters of the ocean, we see the handiwork of God. All created things testify to His power, His wisdom, His love. But not from the stars or the ocean or the cataract can we learn of the personality of God as it is revealed in Christ. 8T 265.4"
Ellen White directly references John 10:30 in this passage.
"“I and My Father are one,” Christ declared. “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” John 10:30 ; Matthew 11:27 . MH 419.2 Christ came to teach human beings what God desires them to know. In the heavens above, in the earth, in the broad waters of the ocean, we see the handiwork of God. All created things testify to His power, His wisdom, His love. Yet not from the stars or the ocean or the cataract can we learn of the personality of God as it was revealed in Christ. MH 419.3"
Ellen White directly references John 10:30 in this passage.
"Here again is brought to view the personality of the Father and the Son, showing the unity that exists between them. 8T 269.1"
The EGW passage directly addresses the unity between the Father and the Son, which is the central theme of John 10:30. The EGW passage amplifies the meaning of the verse.
"If Jesus had paid the tribute without a protest, He would virtually have acknowledged the justice of the claim, and would thus have denied His divinity. But while He saw good to meet the demand, He denied the claim upon which it was based. In providing for the payment of the tribute He gave evidence of His divine character. It was made manifest that He was one with God, and therefore was not under tribute as a mere subject of the kingdom. DA 434.1"
The EGW passage directly connects Jesus' actions in the tribute story to his claim of unity with the Father, as stated in John 10:30. While not a direct quote, it uses the principle of Jesus' divinity to explain his actions.
"The Scriptures clearly indicate the relation between God and Christ, and they bring to view as clearly the personality and individuality of each. MH 421.2"
John 10:30 speaks to the relationship between God and Christ, which is the topic of the EGW quote. The EGW quote is a general statement, and John 10:30 is one verse that supports it.
John 10:33
"The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God."
"Again the priests and rabbis cried out against Jesus as a blasphemer. His claim to be one with God had before stirred them to take His life, and a few months later they plainly declared, “For a good work we stone Thee not; but for blasphemy; and because that Thou, being a man, makest Thyself God.” John 10:33 . Because He was, and avowed Himself to be, the Son of God, they were bent on destroying Him. Now many of the people, siding with the priests and rabbis, took up stones to cast at Him. “But Jesus hid Himself, and went out of the temple, going through the midst of them, and so passed by.” DA 470.1"
EGW directly quotes John 10:33 and uses it to support her point about the Jews wanting to kill Jesus for blasphemy.
John 10:41
"And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true."
"The witness borne of him after his death, by those who had heard his testimony to Jesus, was, “John did no miracle: but all things that John spake of this Man were true.” John 10:41 . It was not given to John to call down fire from heaven, or to raise the dead, as Elijah did, nor to wield Moses’ rod of power in the name of God. He was sent to herald the Saviour's advent, and to call upon the people to prepare for His coming. So faithfully did he fulfill his mission, that as the people recalled what he had taught them of Jesus, they could say, “All things that John spake of this Man were true.” Such witness to Christ every disciple of the Master is called upon to bear. DA 219.4"
Ellen White directly references John 10:41 in this passage.