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
Luke 10:1
"After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come."
"Calling the twelve about Him, Jesus bade them go out two and two through the towns and villages. None were sent forth alone, but brother was associated with brother, friend with friend. Thus they could help and encourage each other, counseling and praying together, each one's strength supplementing the other's weakness. In the same manner He afterward sent forth the seventy. It was the Saviour's purpose that the messengers of the gospel should be associated in this way. In our own time evangelistic work would be far more successful if this example were more closely followed. DA 350.1"
The EGW passage explicitly mentions the sending out of the seventy, mirroring the event described in Luke 10:1. The detail of sending them out 'two and two' is also present in both texts.
"“The men who will give themselves to the great work of teaching the truth are not the men who will be bribed with wealth or frightened by poverty. But God would have His delegated servants constantly improving. In order for the work to be carried with efficiency, the Lord sent forth His disciples forward two and two.... No one man's ideas, one man's plans, are to have a controlling power in carrying forward the work.... One is not to stand apart from the other, and argue his own ways and plans; for he may have an education in a certain direction, and possess certain traits of character, which will be detrimental to the interests of the work if allowed to become the controlling power. LS 302.3"
The EGW passage explicitly mentions the practice of sending disciples out 'two and two,' directly referencing Luke 10:1. The surrounding context in EGW further reinforces the importance of collaboration and avoiding individual dominance, aligning with the principle of working together as demonstrated by the paired disciples.
"Many today, if imbued with the same spirit of self-sacrifice, could do a good work in a similar way. Let two or more start out together in evangelistic work. Let them visit the people, praying, singing, teaching, explaining the Scriptures, and ministering to the sick. Some can sustain themselves as canvassers; others, like the apostle, can labor at some handicraft or in other lines of effort. As they move forward in their work, realizing their helplessness, but humbly depending upon God, they gain a blessed experience. The Lord Jesus goes before them, and among the wealthy and the poor they find favor and help. MH 154.3"
The EGW passage directly echoes the concept of sending out workers in pairs, as described in Luke 10:1. Both passages emphasize evangelistic work and reaching people in various locations.
The call to the feast had been given by Christ's disciples. Our Lord had sent out the twelve and afterward the seventy, proclaiming that the kingdom of God was at hand, and calling upon men to repent and believe the gospel. But the call was not heeded. Those who are bidden to the feast did not come. The servants were sent out later to say, “Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage.” This was the message borne to the Jewish nation after the crucifixion of Christ; but the nation that claimed to be God's peculiar people rejected the gospel brought to them in the power of the Holy Spirit. Many did this in the most scornful manner. Others were so exasperated by the offer of salvation, the offer of pardon for rejecting the Lord of glory, that they turned upon the bearers of the message. There was “a great persecution.” Acts 8:1 . Many both of men and women were thrust into prison, and some of the Lord's messengers…
EGW connects the sending out of the seventy in Luke 10 to the initial call to the feast in the parable. She draws a parallel between their mission and the invitation to the kingdom.
Self-Supporting Missionaries Self-supporting missionaries are often very successful. Beginning in a small, humble way, their work enlarges as they move forward under the guidance of the Spirit of God. Let two or more start out together in evangelistic work. They may not receive any particular encouragement from those at the head of the work that they will be given financial support; nevertheless let them go forward, praying, singing, teaching, living the truth. They may take up the work of canvassing, and in this way introduce the truth into many families. As they move forward in their work they gain a blessed experience. They are humbled by a sense of their helplessness, but the Lord goes before them, and among the wealthy and the poor they find favor and help. Even the poverty of these devoted missionaries is a means of finding access to the people. As they pass on their way they are helped in many ways by those to whom they bring spiritual food. They bear the message God gives them,…
Both passages describe missionaries going out in pairs to spread the message. Luke 10:1 explicitly mentions Jesus sending out seventy disciples in pairs. EGW describes self-supporting missionaries starting out in pairs, suggesting a parallel in their approach to evangelism.
Luke 10:1-24
"After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you: And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven."
"Chapter 53—The Last Journey From Galilee This chapter is based on Luke 9:51-56 ; Luke 10:1-24 . As the close of His ministry drew near, there was a change in Christ's manner of labor. Heretofore He had sought to shun excitement and publicity. He had refused the homage of the people, and had passed quickly from place to place when the popular enthusiasm in His favor seemed kindling beyond control. Again and again He had commanded that none should declare Him to be the Christ. DA 485"
Ellen White directly references Luke 10:1-24 in this passage.
Luke 10:2
"Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest."
"“In every department of the cause of God, consecrated, God-fearing, willing helpers are needed; men of brains, men of intellect, who will go forth as ministers, canvassers, and colporteurs. Brethren and sisters, let the earnest prayer of faith ascend to God that He will raise up laborers, and send them into the harvest field; for the harvest is great, and the laborers are few.” The Review and Herald, November 20, 1883 . LS 277.2"
EGW directly quotes and alludes to Luke 10:2, making the connection undeniable.
"I saw that tenfold more has been accomplished in the West than in the East with the same effort, and that the way is opening for still greater success. I have seen that much can be done at present in Wisconsin, and still more in Illinois, and that efforts to spread the truth must be made in Minnesota and Iowa. It will take effect in many hearts there. There was a large, very large, field of labor spread out before me in vision, which has not yet been entered; but there is not self-sacrificing help enough to fill half the places where the people are all ready to hear the truth, and many to receive it. 1T 147.3"
Both passages highlight the need for more laborers in a large harvest field. EGW's passage echoes the sentiment of Luke 10:2, emphasizing the scarcity of workers compared to the abundant opportunities for spreading the truth.
“But what can we do? We sit down and consider, we pray, and plan how to begin the work in the places all around us. Where are the faithful missionaries who will carry it forward? and how shall they be sustained? LS 375.2 “Above all, how shall missionaries be trained? How shall workers be prepared to enter the opening fields? Here is now our greatest burden. Therefore our special anxiety is for our school in Avondale. We must here provide suitable facilities for educating workers in different lines. We see young men possessing qualifications that, if they can be rightly educated, will enable them to become laborers together with God. We must give them the opportunity. Some are placing students in our school, and are assisting them in defraying their expenses, that they may become workers in some part of the Lord's vineyard. Much more should be done in this line, and special efforts should be made in behalf of those whom our workers shall send from the islands to be trained as missionari…
EGW's passage directly echoes the sentiment and concern expressed in Luke 10:2 regarding the need for laborers in the harvest field. She emphasizes the importance of training and sustaining missionaries, aligning with the verse's call to pray for laborers.
"For years messages of warning and entreaty have been coming to our people, urging them to go forth into the Master's great harvest field and labor unselfishly for souls. 8T 215.3"
This is a very similar verse to Matthew 9:37-38, and the reasoning is the same. EGW's call to labor in the 'Master's great harvest field' directly echoes the language and sentiment of Luke 10:2, where Jesus describes the harvest as great and the laborers as few. The connection is strong and relevant.
Our churches are called upon to take hold of this work with far greater earnestness than has yet been manifested. Every church should make special provision for the training of its missionaries, thus aiding the fulfillment of the great command: “Go ye into all the world, and preach the gospel to every creature.” My brethren, we have erred and sinned in attempting too little. There should be more laborers in the foreign missionary field. There are among us those who, without the toil and delay of learning a foreign language, might qualify themselves to proclaim the truth to other nations. In the primitive church, missionaries were miraculously endowed with a knowledge of the languages in which they were called to preach the unsearchable riches of Christ. And if God was willing thus to help His servants then, can we doubt that His blessing will rest upon our efforts to qualify those who naturally possess a knowledge of foreign tongues, and who with proper encouragement would bear to thei…
The EGW passage discusses the need for more laborers in the missionary field, echoing the sentiment in Luke 10:2 where Jesus states that the harvest is plentiful but the laborers are few. Both passages highlight the urgency of sending more workers into the field.
Luke 10:3
"Go your ways: behold, I send you forth as lambs among wolves."
"Those who are brought in controversy with the enemies of truth have to meet, not only men, but Satan and his agents. Let them remember the Saviour's words, “Behold, I send you forth as lambs among wolves.” Luke 10:3 . Let them rest in the love of God, and the spirit will be kept calm, even under personal abuse. The Lord will clothe them with a divine panoply. His Holy Spirit will influence the mind and heart, so that their voices shall not catch the notes of the baying of the wolves. DA 353.3"
Ellen White directly references Luke 10:3 in this passage.
Luke 10:5
"And into whatsoever house ye enter, first say, Peace be to this house."
On this first tour the disciples were to go only where Jesus had been before them, and had made friends. Their preparation for the journey was to be of the simplest kind. Nothing must be allowed to divert their minds from their great work, or in any way excite opposition and close the door for further labor. They were not to adopt the dress of the religious teachers, nor use any guise in apparel to distinguish them from the humble peasants. They were not to enter into the synagogues and call the people together for public service; their efforts were to be put forth in house-to-house labor. They were not to waste time in needless salutations, or in going from house to house for entertainment. But in every place they were to accept the hospitality of those who were worthy, those who would welcome them heartily as if entertaining Christ Himself. They were to enter the dwelling with the beautiful salutation, “Peace be to this house.” Luke 10:5 . That home would be blessed by their prayers,…
Ellen White directly references Luke 10:5 in this passage.
Luke 10:7
"And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house."
"Injustice has sometimes been done to women who labor just as devotedly as their husbands, and who are recognized by God as being necessary to the work of the ministry. The method of paying men-laborers, and not paying their wives who share their labors with them, is a plan not according to the Lord's order, and if carried out in our conferences, is liable to discourage our sisters from qualifying themselves for the work they should engage in. God is a God of justice, and if the ministers receive a salary for their work, their wives, who devote themselves just as disinterestedly to the work, should be paid in addition to the wages their husbands receive, even though they may not ask for this. GW 452.3"
The EGW quote directly argues that women who contribute to ministry should be compensated, echoing the principle in Luke 10:7 that a laborer is worthy of their hire. The connection is strong and directly related to the principle of fair compensation for work.
Luke 10:9
"And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you."
"To the Seventy sent forth later He said: “Into whatsoever city ye enter, ... heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.” Luke 10:8, 9 . The presence and power of Christ was with them, “and the Seventy returned again with joy, saying, Lord, even the devils are subject unto us through Thy name.” Verse 17 . MH 139.2"
EGW directly quotes Luke 10:9.
"The Seventy who were sent out a little later were also commissioned to “heal the sick” ( Luke 10:9 ) as well as to announce the advent of the promised Redeemer. In their work of teaching and healing, the disciples followed the example of the Master Teacher, who ministered to both soul and body. The gospel which He taught was a message of spiritual life and physical restoration. Deliverance from sin and the healing of disease were linked together. CT 465.2"
EGW directly quotes and references Luke 10:9.
"Canvassers should be able to give instruction in regard to the treatment of the sick. They should learn the simple methods of hygienic treatment. Thus they may work as medical missionaries, ministering to the souls and the bodies of the suffering. This work should now be going forward in all parts of the world. Thus multitudes might be blessed by the prayers and instruction of God's servants. 6T 324.1"
Both passages connect healing the sick with proclaiming the kingdom of God. EGW expands on this by applying it to canvassers who should be able to treat the sick and share the gospel.
Luke 10:10-12
"But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city."
"Again He says: “But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me.” 4T 197.1"
EGW directly quotes Luke 10:10-12, making this a clear and explicit allusion.
Luke 10:12
"But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city."
"“I say unto you,” Jesus added, “that it shall be more tolerable in that day for Sodom, than for that city.” Then His mind reverted to the Galilean towns where so much of His ministry had been spent. In deeply sorrowful accents He exclaimed, “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.” DA 489.2"
The EGW passage directly quotes and expands upon Jesus's pronouncements of woe upon Chorazin, Bethsaida, and Capernaum, as recorded in Luke 10:12. It provides context and explanation for these pronouncements, making it a clear explicit allusion.
Luke 10:15
"And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell."
"I was shown that if the object of this war had been to exterminate slavery, then, if desired, England would have helped the North. But England fully understands the existing feelings in the Government, and that the war is not to do away slavery, but merely to preserve the Union; and it is not for her interest to have it preserved. Our Government has been very proud and independent. The people of this nation have exalted themselves to heaven, and have looked down upon monarchical governments, and triumphed in their boasted liberty, while the institution of slavery, that was a thousand times worse than the tyranny exercised by monarchial governments, was suffered to exist and was cherished. In this land of light a system is cherished which allows one portion of the human family to enslave another portion, degrading millions of human beings to the level of the brute creation. The equal of this sin is not to be found in heathen lands. 1T 258.2"
Both passages use the phrase 'exalted to heaven' to describe a situation of pride and impending judgment. The EGW passage speaks of the nation's pride and hypocrisy, while Luke 10:15 speaks of Capernaum's pride. The thematic parallel is clear.
Luke 10:16
"He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me."
"“I was shown that as a people we cannot be too careful what influence we exert; we should watch every word. When we by word or act place ourselves upon the enemy's battle ground, we drive holy angels from us, and encourage and attract evil angels in crowds around us. This you have done, Brother A, and by your unguarded, willful course have caused unbelievers to look upon Sabbathkeepers all around you with suspicion. These words were presented before me as referring to the servants of God: ‘He that heareth you heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me.’ May God help you, my deceived brother, to see yourself as you are, and to have your sympathies with the body.” 1T 360.2"
EGW directly quotes Luke 10:16 within her text, applying it to the servants of God. This is a clear and intentional allusion.
Luke 10:17
"And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name."
"Like the apostles, the seventy had received supernatural endowments as a seal of their mission. When their work was completed, they returned with joy, saying, “Lord, even the devils are subject unto us through Thy name.” Jesus answered, “I beheld Satan as lightning fall from heaven.” DA 490.1"
EGW directly quotes Luke 10:17.
Luke 10:18
"And he said unto them, I beheld Satan as lightning fall from heaven."
"Like the apostles, the seventy had received supernatural endowments as a seal of their mission. When their work was completed, they returned with joy, saying, “Lord, even the devils are subject unto us through Thy name.” Jesus answered, “I beheld Satan as lightning fall from heaven.” DA 490.1"
EGW directly quotes Luke 10:18.
"How gladly would Satan, who fell like lightning from heaven, come to the help of those whom he has deceived, whose minds he has controlled, and who are fully devoted to his service. Gladly would he send the lightning and kindle their sacrifices; but Jehovah has set Satan's bounds. He has restrained his power, and all his devices cannot convey one spark to Baal's altars. Evening draws on. The prophets of Baal are weary, faint, and confused. One suggests one thing, and one another, until they cease their efforts. Their shrieks and curses no longer resound over Mount Carmel. With weakness and despair they retire from the contest. 3T 282.3"
The EGW passage connects the failure of Baal's prophets to Satan's limitations, alluding to Luke 10:18 to suggest Satan's desire to intervene but inability to do so due to God's restraint. The connection is thematic, linking Satan's fall with his inability to help the prophets.
Luke 10:19
"Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you."
"Henceforth Christ's followers are to look upon Satan as a conquered foe. Upon the cross, Jesus was to gain the victory for them; that victory He desired them to accept as their own. “Behold,” He said, “I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.” Verse 19 . MH 94.2"
EGW directly quotes Luke 10:19.
"Henceforward Christ's followers were to look upon Satan as a conquered foe. Upon the cross, Jesus was to gain the victory for them; that victory He desired them to accept as their own. “Behold,” He said, “I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.” DA 490.4"
EGW directly quotes Luke 10:19.
"To us, as to Peter, the word is spoken, “Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not.” Luke 22:31, 32 . Thank God, we are not left alone. He who “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 ), will not desert us in the battle with the adversary of God and man. “Behold,” He says, “I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.” Luke 10:19 . MB 119.1"
Ellen White directly references Luke 10:19 in this passage.
"“I Give Unto You Power” Like the twelve apostles, the seventy disciples whom Christ sent forth later received supernatural endowments as a seal of their mission. When their work was completed, they returned with joy, saying, “Lord, even the devils are subject unto us through Thy name.” Jesus answered, “I beheld Satan as lightning fall from heaven.” Luke 10:17, 18 . MH 94"
The EGW passage directly quotes Luke 10:17, 18 and references the power given to the disciples, making it an explicit allusion.
"Christ saw humanity, through the working of the mighty growth of sin, possessed by the prince of the power of the air and putting forth gigantic strength in exploits of evil. He saw also that a mightier power was to meet and conquer Satan. “Now is the judgment of this world,” He said, “now shall the prince of this world be cast out.” John 12:31 . He saw that if human beings believed on Him, they would be given power against the host of fallen angels, whose name is legion. Christ strengthened His soul with the thought that, by the wonderful sacrifice which He was about to make, the prince of this world was to be cast out and men and women placed where, through the grace of God, they could regain what they had lost. 9T 21.4"
Both passages address the power given to believers to overcome evil. EGW speaks of Christ's victory over Satan and the power given to believers against fallen angels. Luke 10:19 speaks of power over the enemy.
Luke 10:20
"Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven."
"The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: “Rejoice, because your names are written in heaven.” Luke 10:20 . Paul speaks of his faithful fellow workers, “whose names are in the book of life.” Philippians 4:3 . Daniel, looking down to “a time of trouble, such as never was,” declares that God's people shall be delivered, “everyone that shall be found written in the book.” And the revelator says that those only shall enter the city of God whose names “are written in the Lamb's book of life.” Daniel 12:1 ; Revelation 21:27 . GC 480.3"
Ellen White directly references Luke 10:20 in this passage.
Luke 10:25
"And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?"
"As Christ was teaching the people, “a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life?” With breathless attention the large congregation awaited the answer. The priests and rabbis had thought to entangle Christ by having the lawyer ask this question. But the Saviour entered into no controversy. He required the answer from the questioner himself. “What is written in the law?” He said; “how readest thou?” The Jews still accused Jesus of lightly regarding the law given from Sinai; but He turned the question of salvation upon the keeping of God's commandments. DA 497.2"
EGW directly references and paraphrases Luke 10:25.
"The parable of the good Samaritan was called forth by a question put to Christ by a doctor of the law. As the Saviour was teaching, “a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life?” The Pharisees had suggested this question to the lawyer in the hope that they might entrap Christ in His words, and they listened eagerly for His answer. But the Saviour entered into no controversy. He required the answer from the questioner himself. “What is written in the law?” He asked, “How readest thou?” The Jews still accused Jesus of lightly regarding the law given from Sinai, but He turned the question of salvation upon the keeping of God's commandments. COL 377.1"
EGW directly quotes and references the interaction between Jesus and the lawyer in Luke 10:25, setting the context for the parable of the Good Samaritan.
Luke 10:25-28
"And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live."
"Those truly love their neighbor as themselves who realize their responsibilities and the claims that suffering humanity has upon them, and carry out the principles of God's law in their daily lives. “And, behold, a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And He said unto him, Thou hast answered right: this do, and thou shalt live.” Christ here shows the lawyer that to love God with all the heart and our neighbor as ourselves is the true fruit of piety. “This do,” said He, not merely believe but do , “and thou shalt live.” It is not alone the professed belief in the binding claims of God's law that makes the Christian, but also the carrying out of that law. 4T 57.2"
The EGW passage directly quotes Luke 10:25-28 and provides commentary on it.
Luke 10:25-37
"And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise."
"Chapter 54—The Good Samaritan This chapter is based on Luke 10:25-37 . In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others, in genuine goodness. DA 497"
Ellen White directly references Luke 10:25-37 in this passage.
Luke 10:26
"He said unto him, What is written in the law? how readest thou?"
God has given us His word that we may become acquainted with its teachings and know for ourselves what He requires of us. When the lawyer came to Jesus with the inquiry, “What shall I do to inherit eternal life?” the Saviour referred him to the Scriptures, saying: “What is written in the law? how readest thou?” Ignorance will not excuse young or old, nor release them from the punishment due for the transgression of God's law; because there is in their hands a faithful presentation of that law and of its principles and claims. It is not enough to have good intentions; it is not enough to do what a man thinks is right or what the minister tells him is right. His soul's salvation is at stake, and he should search the Scriptures for himself. However strong may be his convictions, however confident he may be that the minister knows what is truth, this is not his foundation. He has a chart pointing out every waymark on the heavenward journey, and he ought not to guess at anything. GC 598.1 I…
The EGW passage directly quotes Luke 10:26 and references the context of the lawyer's question to Jesus. This is a clear and explicit allusion.
"So unlike the explanations of Scripture given by the scribes and Pharisees was Christ's teaching, that the attention of the people was arrested. The rabbis dwelt upon tradition, upon human theory and speculation. Often that which men had taught and written about the Scripture was put in place of the Scripture itself. The subject of Christ's teaching was the word of God. He met questioners with a plain, “It is written,” “What saith the Scripture?” “How readest thou?” At every opportunity when an interest was awakened by either friend or foe, He presented the word. With clearness and power He proclaimed the gospel message. His words shed a flood of light on the teachings of patriarchs and prophets, and the Scriptures came to men as a new revelation. Never before had His hearers perceived in the word of God such depth of meaning. MH 21.1"
EGW directly quotes phrases from the Bible, including "How readest thou?" which is found in Luke 10:26. This is a clear and direct reference.
Luke 10:27
"And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself."
"The lawyer said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Jesus said, “Thou hast answered right: this do, and thou shalt live.” DA 497.3"
EGW directly quotes Luke 10:27.
"Teacher, weed from your talks all that is not of the highest and best quality. Keep before the students those sentiments only that are essential. Never should the physician, minister, or teacher prolong his talks until the alpha is forgotten in long-drawn-out assertions that are not of the least benefit. When this is done, the mind is swamped with a multitude of words that it cannot retain. Let the talks given be short and right to the point. Let the mind be kept sweet and pure, and open to heaven's first law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10:27 . If those who act a part in the training of the youth will leave many things unsaid, and present before the students the importance of the principles they must obey in order to have eternal life, there will be seen a work of true reform. CT 403.1"
Ellen White directly references Luke 10:27 in this passage.
"In every generation and in every land the true foundation and pattern for character building have been the same. The divine law, “Thou shalt love the Lord thy God with all thy heart; ... and thy neighbor as thyself” ( Luke 10:27 ), the great principle made manifest in the character and life of our Saviour, is the only secure foundation and the only sure guide. Ed 228.4"
Ellen White directly references Luke 10:27 in this passage.
"Love, the basis of creation and of redemption, is the basis of true education. This is made plain in the law that God has given as the guide of life. The first and great commandment is, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.” Luke 10:27 . To love Him, the infinite, the omniscient One, with the whole strength, and mind, and heart, means the highest development of every power. It means that in the whole being—the body, the mind, as well as the soul—the image of God is to be restored. Ed 16.1"
Ellen White directly references Luke 10:27 in this passage.
Jehovah revealed Himself, not alone in the awful majesty of the judge and lawgiver, but as the compassionate guardian of His people: “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” He whom they had already known as their Guide and Deliverer, who had brought them forth from Egypt, making a way for them through the sea, and overthrowing Pharaoh and his hosts, who had thus shown Himself to be above all the gods of Egypt—He it was who now spoke His law. PP 305.1 The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental p…
Ellen White directly references Luke 10:27 in this passage.
"This is the will of God concerning human beings, even their sanctification. In urging our way upward, heavenward, every faculty must be kept in the most healthy condition, prepared to do faithful service. The powers with which God has endowed man are to be put to the stretch. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10:27 . Man cannot possibly do this of himself; he must have divine aid. What part is the human agent to act? “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure.” Philippians 2:12, 13 . 8T 64.4"
Ellen White directly references Luke 10:27 in this passage.
"In every generation and in every land the true foundation and pattern for character building have been the same. The divine law, “Thou shalt love the Lord thy God with all thy heart, ... and thy neighbor as thyself,” the great principle made manifest in the character and life of our Saviour, is the only secure foundation, the only sure guide. Luke 10:27 . “Wisdom and knowledge shall be the stability of thy times, and strength of salvation,” the wisdom and knowledge which God's word alone can impart. Isaiah 33:6 . PK 82.4"
Ellen White directly references Luke 10:27 in this passage.
"A High Standard “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10:27 . Just before He left His disciples to return to heaven, Christ declared: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” Here we see the standard lifted higher and still higher. “By this shall all men know that ye are My disciples, if ye have love one to another.” John 13:34, 35 . The disciples could not then comprehend Christ's words; but after His crucifixion, resurrection, and ascension they understood His love as never before. They had seen it expressed in His suffering in the garden, in the judgment hall, and in His death on the cross of Calvary. 8T 164"
Ellen White directly references Luke 10:27 in this passage.
"The lawyer said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” “Thou hast answered right,” Christ said; “this do, and thou shalt live.” COL 377.2"
EGW directly quotes Luke 10:27, attributing the words to the lawyer and Jesus's response.
"The Samaritan had fulfilled the command, “Thou shalt love thy neighbour as thyself,” thus showing that he was more righteous than those by whom he was denounced. Risking his own life, he had treated the wounded man as his brother. This Samaritan represents Christ. Our Saviour manifested for us a love that the love of man can never equal. When we were bruised and dying, He had pity upon us. He did not pass us by on the other side, and leave us, helpless and hopeless, to perish. He did not remain in His holy, happy home, where He was beloved by all the heavenly host. He beheld our sore need, He undertook our case, and identified His interests with those of humanity. He died to save His enemies. He prayed for His murderers. Pointing to His own example, He says to His followers, “These things I command you, that ye love one another”; “as I have loved you, that ye also love one another.” John 15:17 ; 13:34 . COL 381.1"
The EGW passage uses the parable of the Good Samaritan to illustrate Christ's love and sacrifice, echoing the sentiment of 1 John 3:16, which emphasizes laying down one's life for others. While not a direct quote, the connection is strong and meaningful.
It is agreeable, but not most profitable, to exercise those faculties which are naturally the strongest, while we neglect those that are weak, but which need to be strengthened. The feeblest faculties should have careful attention, that all the powers of the intellect may be nicely balanced and all do their part like well-regulated machinery. We are dependent upon God for the preservation of all our faculties. Christians are under obligation to Him to so train the mind that all the faculties may be strengthened and more fully developed. If we neglect to do this, they will never accomplish the purpose for which they were designed. We have no right to neglect any one of the powers that God has given us. We see monomaniacs all over the country. They are frequently sane upon every subject but one. The reason of this is that one organ of the mind was specially exercised while the others were permitted to lie dormant. The one that was in constant use became worn and diseased, and the man bec…
The passage emphasizes the need to develop all faculties, reflecting the principle of loving God with all one's heart, soul, strength, and mind.
Luke 10:28
"And he said unto him, Thou hast answered right: this do, and thou shalt live."
"The lawyer's question to Jesus had been, “What shall I do?” And Jesus, recognizing love to God and man as the sum of righteousness, had said, “This do, and thou shalt live.” The Samaritan had obeyed the dictates of a kind and loving heart, and in this had proved himself a doer of the law. Christ bade the lawyer, “Go, and do thou likewise.” Doing, and not saying merely, is expected of the children of God. “He that saith he abideth in Him ought himself also so to walk, even as He walked.” 1 John 2:6 . DA 504.1"
EGW directly quotes and interprets Luke 10:28 in the context of the Good Samaritan parable.
Luke 10:29
"But he, willing to justify himself, said unto Jesus, And who is my neighbour?"
"Thus the question, “Who is my neighbor?” is forever answered. Christ has shown that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is everyone who is the property of God. DA 503.5"
The EGW passage directly references and answers the question posed in Luke 10:29. It's more than a thematic parallel; it's a direct response to the biblical text.
"Again Jesus refused to be drawn into controversy. He did not denounce the bigotry of those who were watching to condemn Him. But by a simple story He held up before His hearers such a picture of the outflowing of heaven-born love as touched all hearts, and drew from the lawyer a confession of the truth. DA 498.4"
The EGW passage explicitly refers to Jesus using a story to illustrate heaven-born love and prompting a lawyer to confess the truth. This is a clear allusion to the parable of the Good Samaritan, which was prompted by the lawyer's question in Luke 10:29. The EGW passage directly references the context and outcome of the parable.
"wearisome effort to remove. Were they to regard the “unclean” as neighbors? COL 376.1"
The EGW passage directly references the concept of 'neighbors' and the 'unclean,' which is a central theme in the question posed in Luke 10:29. While not a direct quote, the thematic link is present.
Luke 10:29-37
"But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise."
He who is closely connected with Christ is lifted above the prejudice of color or caste. His faith takes hold of eternal realities. The divine Author of truth is to be uplifted. Our hearts are to be filled with the faith that works by love and purifies the soul. The work of the good Samaritan is the example that we are to follow. 9T 209.2 We are not to agitate the color line question, and thus arouse prejudice and bring about a crisis. The light of the third angel's message is to be given to those who need light. We are to labor calmly, quietly, faithfully, trusting in our Elder Brother. We are not to be in haste to define the exact course to be pursued in the future regarding the relation to be maintained between white and colored people. The truth for this time is to be proclaimed before the thousands of people in the Southern States. The way is to be cleared, as far as possible, of all obstruction. Let the gospel message be given to the people. Let white and colored people be labore…
EGW explicitly mentions 'The work of the good Samaritan is the example that we are to follow.' This is a direct reference to the parable in Luke 10:29-37, making it an explicit allusion.
"This question Christ answered in the parable of the good Samaritan. He showed that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God. COL 376.2"
EGW directly references the parable of the Good Samaritan and explains its meaning, drawing heavily from the narrative in Luke 10:29-37.
Luke 10:30
"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead."
"“A certain man,” said Jesus, “was going down from Jerusalem to Jericho; and he fell among robbers, which both stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side.” Luke 10:30-32 , R. V. This was no imaginary scene, but an actual occurrence, which was known to be exactly as represented. The priest and the Levite who had passed by on the other side were in the company that listened to Christ's words. DA 499.1"
EGW directly quotes and references Luke 10:30, making it an explicit allusion.
"In journeying from Jerusalem to Jericho, the traveler had to pass through a portion of the wilderness of Judea. The road led down a wild, rocky ravine, which was infested by robbers, and was often the scene of violence. It was here that the traveler was attacked, stripped of all that was valuable, wounded and bruised, and left half dead by the wayside. As he lay thus, the priest came that way; but he merely glanced toward the wounded man. Then the Levite appeared. Curious to know what had happened, he stopped and looked at the sufferer. He was convicted of what he ought to do; but it was not an agreeable duty. He wished that he had not come that way, so that he need not have seen the wounded man. He persuaded himself that the case was no concern of his. DA 499.2"
EGW's description of the journey from Jerusalem to Jericho, the attack by robbers, and the wounded man left half-dead directly mirrors the details of the parable in Luke 10:30.
benevolence for the prosperity of the unfortunate and afflicted. Some have no experience in these duties. They have all their lives been like the Levite and the priest, who passed by on the other side. There is a work for the church to do, which, if left undone, will bring darkness upon them. The church as a whole and individually should bring their motives under faithful examination and compare their lives with the life and teachings of the only correct Pattern. Christ regards all acts of mercy, benevolence, and thoughtful consideration for the unfortunate, the blind, the lame, the sick, the widow, and the orphan as done to Himself; and these works are preserved in the heavenly records and will be rewarded. On the other hand, a record will be written in the book against those who manifest the indifference of the priest and the Levite to the unfortunate, and those who take any advantage of the misfortunes of others and increase their affliction in order to selfishly advantage themselve…
EGW uses the example of the priest and Levite from the Good Samaritan parable to illustrate a lack of benevolence and mercy, drawing a thematic parallel between their actions and the actions of some church members.
Luke 10:30-32
"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side."
"“A certain man,” said Jesus, “was going down from Jerusalem to Jericho; and he fell among robbers, which both stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side.” Luke 10:30-32 , R. V. This was no imaginary scene, but an actual occurrence, which was known to be exactly as represented. The priest and the Levite who had passed by on the other side were in the company that listened to Christ's words. DA 499.1"
Ellen White directly references Luke 10:30-32 in this passage.
Luke 10:30-35
"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee."
"In the story of the good Samaritan, Jesus gave a picture of Himself and His mission. Man had been deceived, bruised, robbed, and ruined by Satan, and left to perish; but the Saviour had compassion on our helpless condition. He left His glory, to come to our rescue. He found us ready to die, and He undertook our case. He healed our wounds. He covered us with His robe of righteousness. He opened to us a refuge of safety, and made complete provision for us at His own charges. He died to redeem us. Pointing to His own example, He says to His followers, “These things I command you, that ye love one another.” “As I have loved you, that ye also love one another.” John 15:17 ; 13:34 . DA 503.6"
EGW directly interprets the parable of the Good Samaritan, drawing parallels between Jesus's mission and the actions of the Samaritan. This is a clear and intentional allusion.
Luke 10:30-37
"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise."
The two great principles of the law of God are supreme love to God and unselfish love to our neighbor. The first four commandments and the last six hang upon, or grow out of, these two principles. Christ explained to the lawyer who his neighbor was in the illustration of the man who was traveling from Jerusalem to Jericho and who fell among thieves and was robbed and beaten and left half dead. The priest and the Levite saw this man suffering, but their hearts did not respond to his wants. They avoided him by passing by on the other side. The Samaritan came that way, and when he saw the stranger's need of help he did not question whether he was a relative or was of his country or creed; but he went to work to help the sufferer because there was work which needed to be done. He relieved him as best he could, put him upon his own beast, and carried him to an inn and made provision for his wants at his own expense. This Samaritan, said Christ, was neighbor to him who fell among thieves. Th…
EGW retells the parable of the Good Samaritan, explicitly referencing the story and its characters. This is a clear and direct allusion.
"I saw that brethren should feel interested for one another. Especially should those who are blessed with health have a kind regard and care for those who have not good health. They should favor them. They should remember the lesson taught by Jesus of the good Samaritan. 1T 150.3"
EGW explicitly mentions the parable of the good Samaritan, making this a clear allusion.
Often in helping the intemperate we must, as Christ so often did, give first attention to their physical condition. They need wholesome, unstimulating food and drink, clean clothing, opportunity to secure physical cleanliness. They need to be surrounded with an atmosphere of helpful, uplifting Christian influence. In every city a place should be provided where the slaves of evil habit may receive help to break the chains that bind them. Strong drink is regarded by many as the only solace in trouble; but this need not be, if, instead of acting the part of the priest and Levite, professed Christians would follow the example of the good Samaritan. MH 172.2 In dealing with the victims of intemperance we must remember that we are not dealing with sane men, but with those who for the time being are under the power of a demon. Be patient and forbearing. Think not of the repulsive, forbidding appearance, but of the precious life that Christ died to redeem. As the drunkard awakens to a sense of…
The EGW passage explicitly references the parable of the Good Samaritan and applies its principles to helping those struggling with intemperance. The connection is direct and meaningful.
"Opportunities Slighted The spirit of the good Samaritan has not been largely represented in our churches. Many in need of help have been passed by, as the priest and Levite passed by the wounded and bruised stranger who had been left to die by the wayside. The very ones who needed the power of the divine Healer to cure their wounds have been left uncared for and unnoticed. Many have acted as if it were enough to know that Satan had his trap all set for a soul, and they could go home and care not for the lost sheep. It is evident that those who manifest such a spirit have not been partakers of the divine nature, but of the attributes of the enemy of God. 6T 294"
The EGW passage directly references the parable of the Good Samaritan and uses similar imagery (priest, Levite, wounded stranger) to illustrate a lack of compassion and service within the church.
"Must this always continue? Will souls always have to struggle for victory, with the door of temptation wide open before them? Must the curse of intemperance forever rest like a blight upon the civilized world? Must it continue to sweep, every year, like a devouring fire over thousands of happy homes? When a ship is wrecked in sight of shore, people do not idly look on. They risk their lives in the effort to rescue men and women from a watery grave. How much greater the demand for effort in rescuing them from the drunkard's fate! MH 344.3"
EGW's analogy of rescuing people from a 'watery grave' to rescuing them from the 'drunkard's fate' parallels the Good Samaritan's act of helping the injured man, highlighting the importance of compassion and action.
Luke 10:31
"And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side."
But there has been among us as a people a lack of deep, earnest, soul-touching sympathy and love for the tempted and the erring. Many have manifested great coldness and sinful neglect, represented by Christ as passing by on the other side, keeping as far as possible from those who most need help. The newly converted soul often has fierce conflicts with established habits or with some special form of temptation, and, being overcome by some master passion or tendency, he is guilty of indiscretion or actual wrong. It is then that energy, tact, and wisdom are required of his brethren, that he may be restored to spiritual health. In such cases the instructions of God's word apply: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in a spirit of meekness; considering thyself, lest thou also be tempted.” “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” But how little of the pitying tenderness of Christ is …
EGW directly references the parable of the Good Samaritan and the priest passing by on the other side as an example of coldness and neglect, making it an explicit allusion.
Luke 10:31-32
"And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side."
"The priest and the Levite had been for worship to the temple whose service was appointed by God Himself. To participate in that service was a great and exalted privilege, and the priest and Levite felt that having been thus honored, it was beneath them to minister to an unknown sufferer by the wayside. Thus they neglected the special opportunity which God had offered them as His agents to bless a fellow being. COL 382.1"
The EGW passage directly refers to the actions of the priest and Levite in the parable of the Good Samaritan, as described in Luke 10:31-32.
"In placing among us the poor and the suffering, the Lord is testing us to reveal to us what is in our hearts. We cannot with safety swerve from principle, we cannot violate justice, we cannot neglect mercy. When we see a brother falling into decay we are not to pass him by on the other side, but are to make decided and immediate efforts to fulfill the word of God by helping him. We cannot work contrary to God's special directions without having the result of our work reflect upon us. It should be firmly settled, rooted, and grounded in the conscience, that whatever dishonors God in our course of action cannot benefit us. 6T 261.4"
EGW's phrase 'pass him by on the other side' is a direct allusion to the parable of the Good Samaritan in Luke 10:31-32.
Luke 10:33
"But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,"
A certain Samaritan, in his journey, came where the sufferer was, and when he saw him, he had compassion on him. He did not question whether the stranger was a Jew or a Gentile. If a Jew, the Samaritan well knew that, were their condition reversed, the man would spit in his face, and pass him by with contempt. But he did not hesitate on account of this. He did not consider that he himself might be in danger of violence by tarrying in the place. It was enough that there was before him a human being in need and suffering. He took off his own garment with which to cover him. The oil and wine provided for his own journey he used to heal and refresh the wounded man. He lifted him on his own beast, and moved slowly along with even pace, so that the stranger might not be jarred, and made to suffer increased pain. He brought him to an inn, and cared for him through the night, watching him tenderly. In the morning, as the sick man had improved, the Samaritan ventured to go on his way. But befor…
EGW is retelling the story of the Good Samaritan, and directly quotes Luke 10:33.
Luke 10:34
"And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him."
"the simple treatments that do so much to relieve pain and remove disease. MH 145.2"
The EGW passage mentions 'simple treatments' that relieve pain and remove disease. Luke 10:34 describes the Good Samaritan using oil and wine to treat wounds. While not a direct parallel, the Good Samaritan story exemplifies simple, practical care, which could be seen as a possible connection to EGW's statement.
I have been given light that in many cities it is advisable for a restaurant to be connected with treatment rooms. The two can co-operate in upholding right principles. In connection with these it is sometimes advisable to have rooms that will serve as lodgings for the sick. These establishments will serve as feeders to the sanitariums located in the country and would better be conducted in rented buildings. We are not to erect in the cities large buildings in which to care for the sick, because God has plainly indicated that the sick can be better cared for outside of the cities. In many places it will be necessary to begin sanitarium work in the cities; but, as much as possible, this work should be transferred to the country as soon as suitable locations can be secured. 7T 60.1 The light that has been given me is that, instead of devoting our energies to the upbuilding of a few mammoth medical institutions, we should establish many smaller ones. It is almost impossible to find talent…
Both passages relate to caring for the sick and injured. EGW discusses establishing restaurants and treatment rooms, and eventually sanitariums, to care for the sick. Luke 10:34 describes the Good Samaritan caring for an injured man and taking him to an inn.
Luke 10:36
"Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?"
"The story ended, Jesus fixed His eyes upon the lawyer, in a glance that seemed to read his soul, and said, “Which of these three, thinkest thou , proved neighbor unto him that fell among the robbers?” Luke 10:36 , R. V. DA 503.3"
Ellen White directly references Luke 10:36 in this passage.
Luke 10:37
"And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise."
"The lawyer would not, even now, take the name Samaritan upon his lips, and he made answer, “He that showed mercy on him.” Jesus said, “Go, and do thou likewise.” DA 503.4"
The EGW passage directly quotes and references the exchange between Jesus and the lawyer in Luke 10:37, making it a clear and direct allusion.
"Christ commits to His followers an individual work—a work that cannot be done by proxy. Ministry to the sick and the poor, the giving of the gospel to the lost, is not to be left to committees or organized charities. Individual responsibility, individual effort, personal sacrifice, is the requirement of the gospel. MH 147.4"
The EGW passage directly echoes the principle of individual action and responsibility found in Luke 10:37, where Jesus instructs to 'go and do likewise' in showing mercy. EGW emphasizes that ministry should not be delegated but undertaken personally.
Luke 10:38-42
"Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."
"Chapter 58—“Lazarus, Come Forth” This chapter is based on Luke 10:38-42 ; John 11:1-44 . Among the most steadfast of Christ's disciples was Lazarus of Bethany. From their first meeting his faith in Christ had been strong; his love for Him was deep, and he was greatly beloved by the Saviour. It was for Lazarus that the greatest of Christ's miracles was performed. The Saviour blessed all who sought His help; He loves all the human family, but to some He is bound by peculiarly tender associations. His heart was knit by a strong bond of affection to the family at Bethany, and for one of them His most wonderful work was wrought. DA 524"
Ellen White directly references Luke 10:38-42 in this passage.
Luke 10:39
"And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word."
"Mary was storing her mind with the precious words falling from the Saviour's lips, words that were more precious to her than earth's most costly jewels. DA 525.1"
The EGW passage directly refers to Mary sitting at Jesus' feet and hearing his word, which is the core of Luke 10:39.
Luke 10:40
"But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me."
"Why will mothers be so blind and negligent in the education of their daughters? I have been distressed, as I have visited different families, to see the mother bearing the heavy burden, while the daughter, who manifested buoyancy of spirit and had a good degree of health and vigor, felt no care, no burden. When there are large gatherings, and families are burdened with company, I have seen the mother bearing the burden, with the care of everything upon her, while the daughters are sitting down chatting with young friends, having a social visit. These things seem so wrong to me that I can hardly forbear speaking to the thoughtless youth and telling them to go to work. Release your tired mother. Lead her to a seat in the parlor and urge her to rest and enjoy the society of her friends. 1T 683.1"
Both passages address the issue of women's roles in household duties and the imbalance of labor. EGW's passage echoes the sentiment of Martha's complaint about Mary not helping with the serving.
"With many it matters not how becoming, or even beautiful, a garment may be, let the fashion change, and it must be remade or cast aside. The members of the household are doomed to ceaseless toil. There is no time for training the children, no time for prayer or Bible study, no time for helping the little ones to become acquainted with God through His works. Ed 246.3"
Both passages highlight the danger of being consumed by worldly tasks to the neglect of spiritual matters. Luke 10:40 depicts Martha being distracted by serving, while EGW describes families consumed by fashion and lacking time for spiritual growth. The thematic parallel of prioritizing tasks over spiritual connection is present.
Luke 10:41-42
"And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."
"Many a woman, forced to prepare for herself or her children the stylish costumes demanded by fashion, is doomed to ceaseless drudgery. Many a mother with throbbing nerves and trembling fingers toils far into the night to add to her children's clothing ornamentation that contributes nothing to healthfulness, comfort, or real beauty. For the sake of fashion she sacrifices health and that calmness of spirit so essential to the right guidance of her children. The culture of mind and heart is neglected. The soul is dwarfed. MH 290.2"
The EGW passage echoes the sentiment in Luke 10:41-42, where Jesus emphasizes the importance of spiritual priorities over being overly concerned with worldly tasks. Both passages highlight the danger of neglecting spiritual and mental well-being in favor of excessive focus on material concerns (in Luke, Martha's busyness with serving, and in EGW, the mother's obsession with fashionable clothing).
Luke 10:42
"But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."
Our Saviour appreciated a quiet home and interested listeners. He longed for human tenderness, courtesy, and affection. Those who received the heavenly instruction He was always ready to impart were greatly blessed. As the multitudes followed Christ through the open fields, He unfolded to them the beauties of the natural world. He sought to open the eyes of their understanding, that they might see how the hand of God upholds the world. In order to call out an appreciation of God's goodness and benevolence, He called the attention of His hearers to the gently falling dew, to the soft showers of rain and the bright sunshine, given alike to good and evil. He desired men to realize more fully the regard that God bestows on the human instrumentalities He has created. But the multitudes were slow of hearing, and in the home at Bethany Christ found rest from the weary conflict of public life. Here He opened to an appreciative audience the volume of Providence. In these private interviews He u…
The EGW passage describes Mary's choice to listen to Jesus' teachings in Bethany, which is a clear illustration of the principle found in Luke 10:42, where Jesus commends Mary for choosing the 'good part' of listening to Him.
"The “one thing” that Martha needed was a calm, devotional spirit, a deeper anxiety for knowledge concerning the future, immortal life, and the graces necessary for spiritual advancement. She needed less anxiety for the things which pass away, and more for those things which endure forever. Jesus would teach His children to seize every opportunity of gaining that knowledge which will make them wise unto salvation. The cause of Christ needs careful, energetic workers. There is a wide field for the Marthas, with their zeal in active religious work. But let them first sit with Mary at the feet of Jesus. Let diligence, promptness, and energy be sanctified by the grace of Christ; then the life will be an unconquerable power for good. DA 525.2"
EGW's passage elaborates on the 'one thing' that is needful, directly referencing and expanding on the meaning of Luke 10:42.
"Many, even in their seasons of devotion, fail of receiving the blessing of real communion with God. They are in too great haste. With hurried steps they press through the circle of Christ's loving presence, pausing perhaps a moment within the sacred precincts, but not waiting for counsel. They have no time to remain with the divine Teacher. With their burdens they return to their work. Ed 260.3"
Both passages highlight the importance of prioritizing time with God over other activities. Mary's choice to sit at Jesus' feet is analogous to the 'real communion with God' that EGW describes.
"Independent of Fashion Let women themselves, instead of struggling to meet the demands of fashion, have the courage to dress healthfully and simply. Instead of sinking into a mere household drudge, let the wife and mother take time to read, to keep herself well informed, to be a companion to her husband, and to keep in touch with the developing minds of her children. Let her use wisely the opportunities now hers to influence her dear ones for the higher life. Let her take time to make the dear Saviour a daily companion and familiar friend. Let her take time for the study of His word, take time to go with the children into the fields, and learn of God through the beauty of His works. MH 294"
The EGW passage encourages women to prioritize spiritual and intellectual growth alongside their domestic duties, echoing the sentiment in Luke 10:42 where Mary chooses to listen to Jesus' teachings over Martha's focus on household tasks. Both passages emphasize the importance of choosing the 'good part' which involves spiritual nourishment and growth.