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 15:1-10
"Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."
"Chapter 16—“Lost, and Is Found” This chapter is based on Luke 15:11-32 . The parables of the lost sheep, the lost coin, and the prodigal son, bring out in distinct lines God's pitying love for those who are straying from Him. Although they have turned away from God, He does not leave them in their misery. He is full of kindness and tender pity toward all who are exposed to the temptations of the artful foe. COL 198"
EGW explicitly states the chapter is based on Luke 15:11-32 and also mentions the parables of the lost sheep and lost coin which are found in Luke 15:1-10.
"Chapter 15—“This Man Receiveth Sinners” This chapter is based on Luke 15:1-10 . As the “publicans and sinners” gathered about Christ, the rabbis expressed their displeasure. “This man receiveth sinners,” they said, “and eateth with them.” COL 185"
Ellen White directly references Luke 15:1-10 in this passage.
Luke 15:2
"And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them."
"***** Revivals —When the Lord works through human instrumentalities, when men are moved with power from on high, Satan leads his agents to cry, “Fanaticism!” and to warn people not to go to extremes. Let all be careful how they raise this cry; for though there is counterfeit coin, this does not lower the value of that which is genuine. Because there are spurious revivals and spurious conversions, it does not follow that all revivals are to be held in suspicion. Let us not show the contempt manifested by the Pharisees when they said, “This man receiveth sinners.” [ Luke 15:2 .] GW 170.2"
Ellen White directly references Luke 15:2 in this passage.
"They knew not that the explanation lay in the very words they had uttered as a scornful charge, “This man receiveth sinners.” The souls who came to Jesus felt in His presence that even for them there was escape from the pit of sin. The Pharisees had only scorn and condemnation for them; but Christ greeted them as children of God, estranged indeed from the Father's house, but not forgotten by the Father's heart. And their very misery and sin made them only the more the objects of His compassion. The farther they had wandered from Him, the more earnest the longing and the greater the sacrifice for their rescue. COL 186.2"
The EGW passage directly quotes and elaborates on the Pharisees' statement in Luke 15:2, making a clear connection.
"The Pharisees murmured because Jesus received publicans and common sinners, and ate with them. In their self-righteousness they despised these poor sinners who gladly heard the words of Jesus. To rebuke this spirit in the scribes and Pharisees, and leave an impressive lesson for all, the Lord gave the parable of the lost sheep. Notice in particular the following points: LS 187.3"
EGW directly references the Pharisees' murmuring and connects it to Jesus's actions and the parable of the lost sheep, mirroring the events described in Luke 15:2.
Luke 15:4
"What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?"
"The Lost Sheep Christ did not at this time remind His hearers of the words of Scripture. He appealed to the witness of their own experience. The wide-spreading tablelands on the east of Jordan afforded abundant pasturage for flocks, and through the gorges and over the wooded hills had wandered many a lost sheep, to be searched for and brought back by the shepherd's care. In the company about Jesus there were shepherds, and also men who had money invested in flocks and herds, and all could appreciate His illustration: “What man of you , having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?” COL 186"
The EGW passage directly quotes Luke 15:4 and provides context for the parable of the lost sheep.
"This parable, like the preceding, sets forth the loss of something which with proper search may be recovered, and that with great joy. But the two parables represent different classes. The lost sheep knows that it is lost. It has left the shepherd and the flock, and it cannot recover itself. It represents those who realize that they are separated from God and who are in a cloud of perplexity, in humiliation, and sorely tempted. The lost coin represents those who are lost in trespasses and sins, but who have no sense of their condition. They are estranged from God, but they know it not. Their souls are in peril, but they are unconscious and unconcerned. In this parable Christ teaches that even those who are indifferent to the claims of God are the objects of His pitying love. They are to be sought for that they may be brought back to God. COL 193.3"
EGW draws a parallel between the parable of the lost sheep (Luke 15:4) and the state of those who are aware of their separation from God. She uses the parable to illustrate the experience of those who recognize their lost condition and are actively seeking redemption.
"tenderness and compassion, as one of the lost sheep that Christ is still seeking to bring to His fold. DA 441.2"
EGW's reference to 'lost sheep that Christ is still seeking' clearly echoes the parable in Luke 15:4, focusing on the theme of seeking and restoring the lost.
"The Lost Sheep The Lord is giving the erring, the weak and trembling, and even those who have apostatized from the truth, a special call to come fully into the fold. But many have not learned that they have a special duty to go and search for these lost sheep. LS 187"
EGW directly references the concept of 'lost sheep' and the duty to 'go and search' for them, which is a clear and intentional allusion to the parable of the lost sheep in Luke 15:4.
"We should strive to understand the weakness of others. We know little of the heart trials of those who have been bound in chains of darkness and who lack resolution and moral power. Most pitiable is the condition of him who is suffering under remorse; he is as one stunned, staggering, sinking into the dust. He can see nothing clearly. The mind is beclouded, he knows not what steps to take. Many a poor soul is misunderstood, unappreciated, full of distress and agony—a lost, straying sheep. He cannot find God, yet he has an intense longing for pardon and peace. MH 168.1"
Both passages deal with the concept of seeking out and caring for those who are lost or struggling. EGW describes the state of someone suffering from remorse, while Luke 15:4 uses the parable of the lost sheep to illustrate God's concern for the lost.
"The ninety and nine sheep are left, and diligent search is made for the one that is lost. The entire effort is made for this unfortunate sheep. So should the effort of the church be directed in behalf of those members who are straying from the fold of Christ. And have they wandered far away, do not wait till they return before you try to help them, but go in search of them. 2T 21.2"
The EGW passage directly references and expands upon the parable of the lost sheep in Luke 15:4, emphasizing the importance of seeking out and helping those who have strayed from the church. It's a clear thematic parallel.
"Christ intends that His ministers shall be educators of the church in gospel work. They are to teach the people how to seek and save the lost. But is this the work they are doing? Alas, how many are toiling to fan the spark of life in a church that is ready to die! How many churches are tended like sick lambs by those who ought to be seeking for the lost sheep! And all the time millions upon millions without Christ are perishing. DA 825.3"
The EGW passage directly echoes the parable of the lost sheep, applying it to the church's mission to seek and save the lost rather than focusing solely on existing members.
"With what relief does he hear in the distance its first faint cry! Following the sound, he climbs the steepest heights; he goes to the very edge of the precipice, at the risk of his own life. Thus he searches, while the cry, growing fainter, tells him that his sheep is ready to die. GW 182.1"
EGW's description of the shepherd's relentless search for the lost sheep directly alludes to the parable of the lost sheep in Luke 15:4. The details of the search are echoed in both passages.
"May 2 we met a large congregation at the house of worship at Monterey. My husband spoke with clearness and force upon the parable of the lost sheep. The word was greatly blessed to the people. Some who had strayed were out of the church, and there was no spirit of labor to help them. In fact, the stiff, stern, unfeeling position of some in the church was calculated to prevent their return, should they be disposed thus to do. The subject touched the hearts of all, and all manifested a desire to get right. On first day we spoke three times in Allegan to good congregations. LS 188.3"
The EGW passage explicitly mentions her husband speaking on the parable of the lost sheep and directly relates it to the situation in the church. This is a clear and direct reference to Luke 15:4.
"The City Mission Training-School Of equal importance with public effort is house-to-house work in the homes of the people. In large cities there are certain classes who cannot be reached by public meetings. These must be searched out as the shepherd searches for his lost sheep. Diligent personal effort must be put forth in their behalf. When personal work is neglected, many precious opportunities are lost, which, were they improved, would advance the work decidedly. GW 364"
EGW's call to search out those who cannot be reached by public meetings directly alludes to the parable of the lost sheep in Luke 15:4.
"Our appointment was out to meet with the church at Battle Creek the 9th, but we felt that our work in Monterey was but just commenced, and we therefore decided to return to Monterey, and labor with that church another week. The good work moved on, exceeding our expectations. The house was filled, and we never before witnessed such a work in Monterey in so short a time. First day fifty came forward for prayers. Brethren felt deeply for the lost sheep, and confessed their coldness and indifference, and took a good stand. Fourteen were baptized. The work moved on with solemnity, confessions, and much weeping, carrying all before it. Thus closed the arduous labors of the conference year. LS 189.1"
While not a direct quote, the description of the work in Monterey, with brethren feeling deeply for the 'lost sheep,' confessing, and baptizing, strongly evokes the themes of seeking and saving the lost as presented in Luke 15:4.
Luke 15:4-7
"What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."
"The rabbis understood Christ's parable as applying to the publicans and sinners; but it has also a wider meaning. By the lost sheep Christ represents not only the individual sinner but the one world that has apostatized and has been ruined by sin. This world is but an atom in the vast dominions over which God presides, yet this little fallen world—the one lost sheep—is more precious in His sight than are the ninety and nine that went not astray from the fold. Christ, the loved Commander in the heavenly courts, stooped from His high estate, laid aside the glory that He had with the Father, in order to save the one lost world. For this He left the sinless worlds on high, the ninety and nine that loved Him, and came to this earth, to be “wounded for our transgressions” and “bruised for our iniquities.” ( Isaiah 53:5 .) God gave Himself in His Son that He might have the joy of receiving back the sheep that was lost. COL 190.3"
EGW is directly commenting on and expanding upon the parable of the lost sheep found in Luke 15:4-7. She uses the parable to illustrate God's love for the lost world and Christ's sacrifice to save it.
"Teachers, Jesus is in your school every day. His great heart of infinite love is drawn out, not only for the best-behaved children, who have the most favorable surroundings, but for children who have by inheritance objectionable traits of character. Even parents have not understood how much they are responsible for the traits of character developed in their children, and have not had the tenderness and wisdom to deal with these poor children, whom they have made what they are. They fail to trace back the cause of these discouraging developments which are a trial to them. But Jesus looks upon these children with pity and with love, for he sees, he understands from cause to effect. CE 146.2"
Both passages highlight Jesus's concern for those who are struggling or lost. The EGW passage focuses on children with 'objectionable traits,' while the Bible verse speaks of the lost sheep. The common thread is Jesus's compassion and effort to reach those in need.
Luke 15:4-10
"What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."
"“Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.” Luke 15:4-10 . 7T 241.2"
Ellen White directly references Luke 15:4-10 in this passage.
Luke 15:5
"And when he hath found it, he layeth it on his shoulders, rejoicing."
"And when the straying one is found, does he command it to follow him? Does he threaten or beat it, or drive it before him, thinking of the discomfort and anxiety that he has suffered on its account? No; he lays the exhausted sheep on his shoulder, and with cheerful gratitude that his search has not been in vain, he returns to the fold. His gratitude finds expression in songs of rejoicing. And “when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost.” GW 182.2 So when the lost sinner is found by the Good Shepherd, heaven and earth unite in rejoicing and thanksgiving. For “joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” [ Luke 5:6, 7 .] GW 182.3"
EGW directly quotes and expands upon Luke 15:5, elaborating on the shepherd's joy and the rejoicing in heaven over the found sheep. The connection is undeniable and explicitly stated.
"And then the picture—praise God!—the shepherd returns with the sheep, carrying it in his arms, and rejoicing at every step. “Rejoice with me,” he says, “for I have found my sheep which was lost.” Luke 15:6 . I am so thankful that we have the picture of the sheep found. There is no picture presented before our imagination of a sorrowful shepherd returning without the sheep. This is the lesson that the undershepherds are to learn— success in bringing the sheep and lambs back to the fold. CT 198.2"
EGW directly quotes and expands upon Luke 15:5-6, emphasizing the shepherd's joy in finding the lost sheep.
When the lost sheep was found, it was borne home with joy, and much rejoicing followed. This illustrates the blessed, joyful work of laboring for the erring. The church that engages successfully in this work is a happy church. That man or that woman whose soul is drawn out in compassion and love for the erring, and who labors to bring them to the fold of the Great Shepherd, is engaged in a blessed work. And, oh, what a soul-enrapturing thought, that when one sinner is thus reclaimed, there is more joy in heaven than over ninety and nine just persons! Selfish, exclusive, exacting souls who seem to fear to help those in error, as though they would become polluted by so doing, do not taste of the sweets of this missionary work; they do not feel that blessedness which fills all heaven with rejoicing upon the rescue of one who has gone astray. They are shut up to their narrow views and feelings, and are becoming as dry and unfruitful as the mountains of Gilboa, upon which there was neither …
EGW expands on the joy of finding the lost sheep, directly referencing the act of carrying it home rejoicing. The passage uses the parable as an illustration for laboring for the erring.
Luke 15:6
"And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost."
"The Sin Bearer carries the befouled sheep; yet so precious is His burden that He rejoices, singing: “I have found My sheep which was lost.” Luke 15:6 . Let every one of you consider that your individual self has thus been borne upon Christ's shoulders. Let none entertain a masterly spirit, a self-righteous, criticizing spirit; for not one sheep would ever have entered the fold if the Shepherd had not undertaken the painful search in the desert. The fact that one sheep was lost was enough to awaken the sympathy of the Shepherd and start Him on His quest. 6T 124.2"
Ellen White directly references Luke 15:6 in this passage.
"And then the picture—praise God!—the shepherd returns with the sheep, carrying it in his arms, and rejoicing at every step. “Rejoice with me,” he says, “for I have found my sheep which was lost.” Luke 15:6 . I am so thankful that we have the picture of the sheep found. There is no picture presented before our imagination of a sorrowful shepherd returning without the sheep. This is the lesson that the undershepherds are to learn— success in bringing the sheep and lambs back to the fold. CT 198.2"
Ellen White directly references Luke 15:6 in this passage.
His impressive parable of the good shepherd represents the responsibility of every minister and of every Christian who has accepted a position as teacher of children and youth and a teacher of old and young, in opening to them the Scriptures. If one strays from the fold, he is not followed with harsh words and with a whip, but with winning invitations to return. The ninety and nine that had not strayed do not call for the sympathy and tender, pitying love of the shepherd. But the shepherd follows the sheep and lambs that have caused him the greatest anxiety and have engrossed his sympathies. The disinterested, faithful shepherd leaves all the rest of the sheep, and his whole heart and soul and energies are taxed to seek the one that is lost. And then the figure— praise God—the shepherd returns with the sheep, carrying him in his arms, rejoicing at every step; he says, “Rejoice with me for I have found my sheep which was lost.” [ Luke 15:6 .] I am so thankful we have in the parable, the…
Ellen White directly references Luke 15:6 in this passage.
"When the straying sheep is at last brought home, the shepherd's gratitude finds expression in melodious songs of rejoicing. He calls upon his friends and neighbors, saying unto them, “Rejoice with me; for I have found my sheep which was lost.” So when a wanderer is found by the great Shepherd of the sheep, heaven and earth unite in thanksgiving and rejoicing. COL 189.2"
EGW directly quotes Luke 15:6 to illustrate the rejoicing in heaven when a lost soul is found. The connection is clear and intentional.
Luke 15:7
"I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."
"The parable of the prodigal son and that of the lost piece of silver teach the same lesson. Every soul that is especially imperiled by falling into temptation causes pain to the heart of Christ and calls forth His tenderest sympathy and most earnest labor. Over one sinner that repenteth, His joy is greater than over the ninety and nine who need no repentance. 5T 604.1"
The EGW passage explicitly references the parable of the prodigal son and the lost piece of silver, both of which illustrate the joy in heaven over one sinner who repents, as stated in Luke 15:7. This is a clear and direct thematic parallel.
"The Prodigal Son My attention was called to the parable of the prodigal son. He made a request that his father should give him his portion of the estate. He desired to separate his interest from that of his father, and to manage his share as best suited his own inclination. His father complied with the request, and the son selfishly withdrew from his father, that he might not be troubled with his counsel or reproofs. 3T 100"
The EGW passage explicitly mentions the parable of the prodigal son and begins to retell it. While the provided verse is not the most direct verse to connect, the overall connection to the parable is undeniable.
"worlds unfallen, but He came to this world, all seared and marred with the curse. The outlook was not favorable, but most discouraging. Yet “He shall not fail nor be discouraged, till He have set judgment in the earth.” Isaiah 42:4 . We must bear in mind the great joy manifested by the Shepherd at the recovery of the lost. He calls upon His neighbors: “Rejoice with Me; for I have found My sheep which was lost.” And all heaven echoes the note of joy. The Father Himself joys over the rescued one with singing. What a holy ecstasy of joy is expressed in this parable! That joy it is your privilege to share. 6T 124.3"
Both passages discuss joy in heaven over the repentance/recovery of the lost. EGW directly references the parable of the lost sheep, amplifying the theme of divine joy.
"“Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” You Pharisees, said Christ, regard yourselves as the favorites of heaven. You think yourselves secure in your own righteousness. Know, then, that if you need no repentance, My mission is not to you. These poor souls who feel their poverty and sinfulness, are the very ones whom I have come to rescue. Angels of heaven are interested in these lost ones whom you despise. You complain and sneer when one of these souls joins himself to Me; but know that angels rejoice, and the song of triumph rings through the courts above. COL 189.3"
EGW directly quotes Luke 15:7 to emphasize the joy in heaven over one repentant sinner. The connection is clear and intentional.
"In this work all the angels of heaven are ready to co-operate. All the resources of heaven are at the command of those who are seeking to save the lost. Angels will help you to reach the most careless and the most hardened. And when one is brought back to God, all heaven is made glad; seraphs and cherubs touch their golden harps, and sing praises to God and the Lamb for their mercy and loving-kindness to the children of men. COL 197.2"
The EGW passage directly echoes the sentiment of joy in heaven over one sinner's repentance found in Luke 15:7. The mention of angels rejoicing and praising God reinforces this connection.
"Those who feel no special pleasure in seeking to be a blessing to others, in working, even at a sacrifice, to do them good, cannot have the spirit of Christ or of heaven; for they have no union with the work of heavenly angels and cannot participate in the bliss that imparts elevated joy to them. Christ has said: “Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” If the joy of angels is to see sinners repent, will it not be the joy of sinners, saved by the blood of Christ, to see others repent and turn to Christ through their instrumentality? In working in harmony with Christ and the holy angels we shall experience a joy that cannot be realized aside from this work. 3T 381.4"
EGW directly quotes Luke 15:7 regarding the joy in heaven over one sinner who repents.
When the lost sheep was found, it was borne home with joy, and much rejoicing followed. This illustrates the blessed, joyful work of laboring for the erring. The church that engages successfully in this work is a happy church. That man or that woman whose soul is drawn out in compassion and love for the erring, and who labors to bring them to the fold of the Great Shepherd, is engaged in a blessed work. And, oh, what a soul-enrapturing thought, that when one sinner is thus reclaimed, there is more joy in heaven than over ninety and nine just persons! Selfish, exclusive, exacting souls who seem to fear to help those in error, as though they would become polluted by so doing, do not taste of the sweets of this missionary work; they do not feel that blessedness which fills all heaven with rejoicing upon the rescue of one who has gone astray. They are shut up to their narrow views and feelings, and are becoming as dry and unfruitful as the mountains of Gilboa, upon which there was neither …
The EGW passage directly references and expands upon the joy in heaven over one sinner who repents, as described in Luke 15:7. It's a clear thematic parallel.
The Pharisees understood Christ's parable as a rebuke to them. Instead of accepting their criticism of His work, He had reproved their neglect of the publicans and sinners. He had not done this openly, lest it should close their hearts against Him; but His illustration set before them the very work which God required of them, and which they had failed to do. Had they been true shepherds, these leaders in Israel would have done the work of a shepherd. They would have manifested the mercy and love of Christ, and would have united with Him in His mission. Their refusal to do this had proved their claims of piety to be false. Now many rejected Christ's reproof; yet to some His words brought conviction. Upon these, after Christ's ascension to heaven, the Holy Spirit came, and they united with His disciples in the very work outlined in the parable of the lost sheep. COL 192.2 The Lost Piece of Silver After giving the parable of the lost sheep Christ spoke another, saying, “What woman having …
EGW connects the parable of the lost sheep to the Pharisees' failure to seek out and care for sinners, echoing the theme of rejoicing over the repentance of one sinner. The passage amplifies the meaning of Luke 15:7 by applying it to a specific historical context and highlighting the importance of seeking out the lost.
"Elder Stockman was present. He had recently seen me in deep despair, and as he now saw my captivity turned, he wept aloud, rejoicing with me, and praising God for this proof of His tender mercy and loving kindness. LS 40.2"
Elder Stockman's rejoicing over EGW's changed state mirrors the joy in heaven over a repentant sinner, as described in Luke 15:7.
"Tell the poor desponding ones who have gone astray that they need not despair. Though they have erred, and have not been building a right character, God has joy to restore them, even the joy of His salvation. He delights to take apparently hopeless material, those through whom Satan has worked, and make them the subjects of His grace. He rejoices to deliver them from the wrath which is to fall upon the disobedient. Tell them there is healing, cleansing for every soul. There is a place for them at the Lord's table. He is waiting to bid them welcome. COL 234.1"
Both passages highlight the joy in heaven (or God's joy) over the repentance of sinners. Luke 15:7 is the parable of the lost sheep, while EGW's passage speaks of God's joy in restoring those who have gone astray. The connection is a clear thematic parallel.
"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 highlight the joy in heaven over a repenting sinner. The EGW passage focuses on the church's role in accepting the repentant sinner, while Luke 15:7 emphasizes the heavenly rejoicing.
"The angels of glory find their joy in giving,—giving love and tireless watchcare to souls that are fallen and unholy. Heavenly beings woo the hearts of men; they bring to this dark world light from the courts above; by gentle and patient ministry they move upon the human spirit, to bring the lost into a fellowship with Christ which is even closer than they themselves can know. DA 21.1"
Both passages emphasize joy in heaven over repentance. EGW expands on the ministry of angels, but the core idea of heavenly joy over sinners is present in both.
"Oh, let us contemplate the amazing sacrifice that has been made for us! Let us try to appreciate the labor and energy that Heaven is expending to reclaim the lost, and bring them back to the Father's house. Motives stronger, and agencies more powerful, could never be brought into operation; the exceeding rewards for right- doing, the enjoyment of heaven, the society of the angels, the communion and love of God and His Son, the elevation and extension of all our powers throughout eternal ages—are these not mighty incentives and encouragements to urge us to give the heart's loving service to our Creator and Redeemer? SC 21.3"
Both passages touch on the theme of Heaven's joy and effort in reclaiming the lost. EGW speaks of Heaven's labor to bring the lost back, while Luke 15:7 highlights the joy in heaven over one repentant sinner.
"Though you will not join in the greeting to the lost, the joy will go on, the restored one will have his place by the Father's side and in the Father's work. He that is forgiven much, the same loves much. But you will be in the darkness without. For “he that loveth not knoweth not God; for God is love.” 1 John 4:8 . COL 211.2"
Both passages discuss joy in heaven/the Father's presence over a repentant sinner. However, the EGW passage focuses more on the exclusion of those who don't participate in that joy, making the connection thematic rather than a direct principle.
"I was shown in vision, December 25, 1865, the case of the servant of the Lord, my husband, Elder James White. I was shown that God had accepted his humiliation, and the afflicting of his soul before Him, and his confessions of his lack of consecration to God, and his repentance for the errors and mistakes in his course which have caused him such sorrow and despondency of mind during his protracted illness. 1T 613.2"
Both passages deal with repentance and acceptance by God, although the EGW passage is specific to James White's experience. The joy in heaven over repentance is a general theme reflected in the acceptance of James White's repentance.
Luke 15:8
"Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?"
"In the East the houses of the poor usually consisted of but one room, often windowless and dark. The room was rarely swept, and a piece of money falling on the floor would be speedily covered by the dust and rubbish. In order that it might be found, even in the daytime, a candle must be lighted, and the house must be swept diligently. COL 192.4"
EGW directly references and explains the cultural context of Luke 15:8, providing details about the houses and customs of the time to illuminate the parable's meaning.
"Wherever we may be, there the lost piece of silver awaits our search. Are we seeking for it? Day by day we meet with those who take no interest in religious things; we talk with them, we visit among them; do we show an interest in their spiritual welfare? Do we present Christ to them as the sin-pardoning Saviour? With our own hearts warm with the love of Christ, do we tell them about that love? If we do not, how shall we meet these souls—lost, eternally lost—when with them we stand before the throne of God? COL 196.3"
The EGW passage directly references the parable of the lost silver and applies its lesson to personal evangelism.
Luke 15:8-10
"Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."
"Wherever we may be, there the lost piece of silver awaits our search. Are we seeking for it? Day by day we meet with those who take no interest in religious things; we talk with them, we visit among them; do we show an interest in their spiritual welfare? Do we present Christ to them as the sin-pardoning Saviour? With our own hearts warm with the love of Christ, do we tell them about that love? If we do not, how shall we meet these souls—lost, eternally lost—when with them we stand before the throne of God? COL 196.3"
The EGW passage directly references the parable of the lost silver coin and applies its meaning to personal evangelism. The connection is clear and intentional.
"The lost coin, in the Saviour's parable, though lying in the dirt and rubbish, was a piece of silver still. Its owner sought it because it was of value. So every soul, however degraded by sin, is in God's sight accounted precious. As the coin bore the image and superscription of the reigning power, so man at his creation bore the image and superscription of God. Though now marred and dim through the influence of sin, the traces of this inscription remain upon every soul. God desires to recover that soul and to retrace upon it His own image in righteousness and holiness. MH 163.1"
EGW directly references the parable of the lost coin from Luke 15:8-10 and uses it to illustrate the value God places on every soul, even those who are degraded by sin.
Luke 15:9
"And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost."
"“When she hath found it,” Christ said, “she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.” COL 193.2"
EGW directly quotes Luke 15:9, making a clear and undeniable connection.
Luke 15:10
"Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."
"With gladness and rejoicing, God and the angels beheld this scene. The Father knew that from these men the light of heaven would shine forth; that the words spoken by them as they witnessed for His Son, would echo from generation to generation till the close of time. GW 445.3"
Both passages highlight the joy in heaven over the conversion or repentance of individuals. The EGW passage speaks of God and angels rejoicing at the prospect of these men spreading the light of heaven, while Luke 15:10 speaks of joy in the presence of angels over one sinner who repents.
"There is enough in the life of Christ to teach us not to sneer at His work in the conversion of souls. The manifestation of God's renewing grace on sinful men causes angels to rejoice, but often this work has, through unbelief, been termed fanaticism, and the messenger through whom God has worked has been spoken of as having zeal that is not according to knowledge. GW 170.3"
The EGW passage directly references the joy of angels over the conversion of sinners, which is the central theme of Luke 15:10. The connection is clear and meaningful.
"object of Christ's supreme regard. He is making experiments of grace on human hearts and is effecting such transformations of character that angels are amazed and express their joy in songs of praise. They rejoice to think that sinful, erring human beings can be so transformed. 7T 16.4"
Both passages highlight the joy of angels over the repentance and transformation of sinners. Luke 15:10 specifically mentions the joy in the presence of the angels of God over one sinner who repents. The EGW passage speaks of angels being amazed and expressing their joy in songs of praise at the transformation of human character through Christ's grace.
"With gladness and rejoicing, God and the angels beheld this scene. The Father knew that from these men the light of heaven would shine forth; that the words spoken by them as they witnessed for His Son, would echo from generation to generation till the close of time. AA 18.3"
Both passages describe joy in heaven over the salvation or positive transformation of people. The EGW passage speaks of God and the angels rejoicing over the future impact of the apostles' witness, while Luke 15:10 speaks of joy over one sinner who repents. The connection is thematic, focusing on heavenly rejoicing.
"Angels are interested in the spiritual welfare of all who are seeking to restore God's moral image in man; and the earthly family are to connect with the heavenly family in binding up the wounds and bruises that sin has made. Angelic agencies, though invisible, are co-operating with visible human agencies, forming a relief association with men. The very angels who, when Satan was seeking the supremacy, fought the battle in the heavenly courts and triumphed on the side of God, the very angels who shouted for joy over the creation of our world and its sinless inhabitants, the angels who witnessed the fall of man and his expulsion from his Eden home..these very heavenly messengers are most intensely interested to work in union with the fallen, redeemed race for the salvation of human beings perishing in their sins. 6T 456.2"
Both passages highlight the joy of angels in the salvation of sinners. The EGW passage expands on this theme, connecting it to the broader context of angelic involvement in human redemption.
"All heaven is interested in the carrying forward of the work that Christ came to the world to do. Heavenly agencies are opening ways for the light of truth to shine to the dark places of the earth. Angels are waiting to communicate to those who will take hold of the work that has been pointed out to us for years. Shall we not manifest an interest to set in operation ways and means for the opening up of city work? Many opportunities have been lost through neglecting to do this work at once, through failing to go forward in faith. The Lord says: “Had you exercised faith in the messages I have sent, there would not be such a lack of workers and of means for their support.” 9T 104.3"
The EGW passage discusses the interest of heaven in the work of Christ, while Luke 15:10 speaks of the joy in heaven over one sinner who repents. Both passages suggest a connection between heavenly beings and the salvation of individuals, although the EGW passage has a broader focus on the overall work of Christ.
Luke 15:11-32
"And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it; and let us eat, and be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf."
"Chapter 16—“Lost, and Is Found” This chapter is based on Luke 15:11-32 . The parables of the lost sheep, the lost coin, and the prodigal son, bring out in distinct lines God's pitying love for those who are straying from Him. Although they have turned away from God, He does not leave them in their misery. He is full of kindness and tender pity toward all who are exposed to the temptations of the artful foe. COL 198"
EGW explicitly states the chapter is based on Luke 15:11-32, and the content of the EGW passage directly relates to the parable of the prodigal son.
There are many souls to be brought to the saving knowledge of the truth. The prodigal is far from his Father's house, perishing with hunger. He is to be the object of our compassion. Do you ask: “How does God regard those who are perishing in their sins?” I point you to Calvary. God “gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Think of the Saviour's matchless love. While we were yet sinners, Christ died to save us from eternal death. In return for the great love wherewith Christ has loved you, you are to bring to Him your thank offering. You are to make a gratitude offering of yourself. Your time, your talents, your means—all are to flow to the world in a tide of love for the saving of the lost. Jesus has made it possible for you to accept His love and in happy co-operation with Him to work under its fragrant influence. He requires you to use your possessions in unselfish service, that His plan for the salvation…
The EGW passage references the prodigal son and the need to show compassion to those far from God. While it doesn't directly quote the parable, it clearly alludes to the themes and lessons within it.
"I saw that many souls might be saved if the young were where they ought to be, devoted to God and to the truth; but they generally occupy a position where constant labor must be bestowed upon them , or they will become of the world themselves. They are a source of constant anxiety and heartache. Tears flow on their account, and agonizing prayers are wrung from the hearts of parents in their behalf. Yet they move on, reckless of the pain which their course of action causes. They plant thorns in the breasts of those who would die to save them and have them become what God designed they should through the merits of the blood of Christ. 1T 512.2"
Both passages deal with the pain and heartache caused by children who stray from the desired path. The EGW passage speaks of the pain parents feel when their children are not devoted to God, while the parable of the prodigal son illustrates the father's grief and eventual joy at his son's return. The connection is thematic, but not a direct allusion.
Luke 15:12
"And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living."
"“A certain man had two sons; and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country.” COL 198.3"
EGW directly quotes Luke 15:12, making the connection undeniable.
"The son thought he should be happy when he could use his portion according to his own pleasure, without being annoyed by advice or restraint. He did not wish to be troubled with mutual obligation. If he shared his father's estate, his father had claims upon him as a son. But he did not feel under any obligation to his generous father, and he braced his selfish, rebellious spirit with the thought that a portion of his father's property belonged to him. He requested his share, when rightfully he could claim nothing and should have had nothing. 3T 101.1"
The EGW passage directly references and elaborates on the specific request made in Luke 15:12, making it a clear and direct allusion.
"The youth acknowledges no obligation to his father, and expresses no gratitude; yet he claims the privilege of a child in sharing his father's goods. The inheritance that would fall to him at his father's death he desires to receive now. He is bent on present enjoyment, and cares not for the future. COL 199.1"
This is a clear and direct allusion to Luke 15:12. EGW directly references the son's request for his inheritance before his father's death, mirroring the biblical text.
Luke 15:13
"And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living."
"Having obtained his patrimony, he goes into “a far country,” away from his father's home. With money in plenty, and liberty to do as he likes, he flatters himself that the desire of his heart is reached. There is no one to say, Do not do this, for it will be an injury to yourself; or, Do this, because it is right. Evil companions help him to plunge ever deeper into sin, and he wastes his “substance with riotous living.” COL 199.2"
This is a very strong and direct allusion to Luke 15:13. EGW's description of the son going to a far country and wasting his substance with riotous living is almost a direct quote from the biblical text.
"After his selfish heart had received the treasure, of which he was so undeserving, he went his way at a distance from his father, that he might even forget that he had a father. He despised restraint and was fully determined to have pleasure in any way and manner that he chose. After he had, by his sinful indulgences, spent all that his father had given him, the land was visited by a famine, and he felt pinching want. He then began to regret his sinful course of extravagant pleasure, for he was destitute and needed the means that he had squandered. He was obliged to come down from his life of sinful indulgence to the low business of feeding swine. 3T 101.2"
The EGW passage directly references and expands upon the events described in Luke 15:13, specifically the younger son's departure and wasteful living.
"In the parable of the prodigal son is presented the Lord's dealing with those who have once known the Father's love, but who have allowed the tempter to lead them captive at his will. COL 198.2"
The EGW quote directly references the prodigal son and his departure, which is described in Luke 15:13. The connection is clear and relevant.
Luke 15:14
"And when he had spent all, there arose a mighty famine in that land; and he began to be in want."
"After his selfish heart had received the treasure, of which he was so undeserving, he went his way at a distance from his father, that he might even forget that he had a father. He despised restraint and was fully determined to have pleasure in any way and manner that he chose. After he had, by his sinful indulgences, spent all that his father had given him, the land was visited by a famine, and he felt pinching want. He then began to regret his sinful course of extravagant pleasure, for he was destitute and needed the means that he had squandered. He was obliged to come down from his life of sinful indulgence to the low business of feeding swine. 3T 101.2"
The EGW passage directly references and expands upon the events described in Luke 15:14, specifically the famine and the son's resulting want.
Luke 15:16
"And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him."
"Words and acts testify plainly what is in the heart. If vanity and pride, love of self and love of dress, fill the heart, the conversation will be upon the fashions, the dress, and the appearance, but not on Christ or the kingdom of heaven. If envious feelings dwell in the heart, they will be manifested in words and acts. Those who measure themselves by others, do as others do, and make no higher attainments, excusing themselves because of the faults and wrongs of others, are feeding on husks and will remain spiritual dwarfs as long as they gratify Satan by thus indulging their own unconsecrated feelings. Some dwell upon what they shall eat and drink, and wherewithal they shall be clothed. These thoughts flow out from the abundance of the heart, as though temporal things were the grand aim in life, the highest attainment. These persons forget the words of Christ: “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” 1T 500.1"
The EGW passage uses the imagery of 'feeding on husks' to describe those who are spiritually malnourished due to their focus on worldly things. This directly echoes the imagery of the prodigal son in Luke 15:16, who was reduced to eating husks. The connection is clear and meaningful.
Luke 15:17
"And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!"
"After he had come as low as he could he thought of the kindness and love of his father. He then felt the need of a father. He had brought upon himself his position of friendlessness and want. His own disobedience and sin had resulted in his separating himself from his father. He thought of the privileges and bounties that the hired servants of his father's house freely enjoyed, while he who had alienated himself from his father's house was perishing with hunger. Humiliated through adversity, he decided to return to his father by humble confession. He was a beggar, destitute of comfortable or even decent clothing. He was wretched in consequence of privation and was emaciated with hunger. 3T 101.3"
The EGW passage directly references and expands upon the events described in Luke 15:17, specifically the son's reflection on his father's servants.
The love of God still yearns over the one who has chosen to separate from Him, and He sets in operation influences to bring him back to the Father's house. The prodigal son in his wretchedness “came to himself.” The deceptive power that Satan had exercised over him was broken. He saw that his suffering was the result of his own folly, and he said, “How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father.” Miserable as he was, the prodigal found hope in the conviction of his father's love. It was that love which was drawing him toward home. So it is the assurance of God's love that constrains the sinner to return to God. “The goodness of God leadeth thee to repentance.” Romans 2:4 . A golden chain, the mercy and compassion of divine love, is passed around every imperiled soul. The Lord declares, “I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee.” Jeremiah 31:3 . COL 202.1…
EGW directly quotes Luke 15:17, referencing the prodigal son's realization of his situation. This is a clear and intentional allusion.
Luke 15:18
"I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,"
"The son determines to confess his guilt. He will go to his father, saying, “I have sinned against heaven, and before thee, and am no more worthy to be called thy son.” But he adds, showing how stinted is his conception of his father's love, “Make me as one of thy hired servants.” COL 202.2"
EGW directly quotes Luke 15:18, making the connection undeniable.
Luke 15:18-20
"I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."
"“I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye.” Ezekiel 18:32 . Satan is ready to steal away the blessed assurances of God. He desires to take every glimmer of hope and every ray of light from the soul; but you must not permit him to do this. Do not give ear to the tempter, but say, “Jesus has died that I might live. He loves me, and wills not that I should perish. I have a compassionate heavenly Father; and although I have abused His love, though the blessings He has given me have been squandered, I will arise, and go to my Father, and say, ‘I have sinned against heaven, and before Thee, and am no more worthy to be called Thy son: make me as one of Thy hired servants.’” The parable tells you how the wanderer will be received: “ When he was yet a great way off , his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.” Luke 15:18-20 . SC 53.2"
Ellen White directly references Luke 15:18-20 in this passage.
Luke 15:19
"And am no more worthy to be called thy son: make me as one of thy hired servants."
"After he had come as low as he could he thought of the kindness and love of his father. He then felt the need of a father. He had brought upon himself his position of friendlessness and want. His own disobedience and sin had resulted in his separating himself from his father. He thought of the privileges and bounties that the hired servants of his father's house freely enjoyed, while he who had alienated himself from his father's house was perishing with hunger. Humiliated through adversity, he decided to return to his father by humble confession. He was a beggar, destitute of comfortable or even decent clothing. He was wretched in consequence of privation and was emaciated with hunger. 3T 101.3"
The EGW passage directly references and expands upon the events described in Luke 15:19, specifically the son's desire to be a servant.
Luke 15:20
"And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."
"While the son was at a distance from his home, his father saw the wanderer, and his first thought was of that rebellious son who had left him years before to follow a course of unrestrained sin. The paternal feeling was stirred. Notwithstanding all the marks of his degradation the father discerned his own image. He did not wait for his son to come all the distance to him, but hastened to meet him. He did not reproach his son, but with the tenderest pity and compassion, that, in consequence of his course of sin, he had brought upon himself so much suffering, the father hastened to give him proofs of his love and tokens of his forgiveness. 3T 101.4"
The EGW passage directly references and expands upon the events described in Luke 15:20, specifically the father seeing the son from afar and showing compassion.
"This parable was given by Christ to represent the manner in which our heavenly Father receives the erring and repenting. The father is the one sinned against; yet he, in the compassion of his soul, full of pity and forgiveness, meets the prodigal and shows his great joy that his son, whom he believed to be dead to all filial affection, has become sensible of his great sin and neglect, and has come back to his father, appreciating his love and acknowledging his claims. He knows that the son who has pursued a course of sin and now repents needs his pity and his love. This son has suffered; he has felt his need, and he comes to his father as the only one who can supply this great need. 3T 103.4"
This EGW passage explicitly states that the parable of the prodigal son represents God's reception of repentant sinners. It then elaborates on the father's compassion and joy, directly mirroring the events described in Luke 15:20.
"The divine Teacher bears with the erring through all their perversity. His love does not grow cold; His efforts to win them do not cease. With outstretched arms He waits to welcome again and again the erring, the rebellious, and even the apostate. His heart is touched with the helplessness of the little child subject to rough usage. The cry of human suffering never reaches His ear in vain. Though all are precious in His sight, the rough, sullen, stubborn dispositions draw most heavily upon His sympathy and love; for He traces from cause to effect. The one who is most easily tempted, and is most inclined to err, is the special object of His solicitude. Ed 294.2"
The EGW passage strongly echoes the parable of the prodigal son. The description of God's unwavering love, outstretched arms, and welcoming of the erring directly parallels the father's actions in Luke 15:20. The emphasis on compassion for the 'rough, sullen, stubborn dispositions' further strengthens the connection.
"These can help others. The one who has been tempted and tried, whose hope was well-nigh gone, but who was saved by hearing a message of love, can understand the science of soulsaving. He whose heart is filled with love for Christ because he himself has been sought for by the Saviour and brought back to the fold, knows how to seek the lost. He can point sinners to the Lamb of God. He has given himself without reserve to God and has been accepted in the Beloved. The hand that in weakness was held out for help has been grasped. By the ministry of such ones many prodigals will be brought to the Father. MH 179.2"
The EGW passage directly alludes to the parable of the prodigal son, describing how those who have been brought back to the fold can help others find their way back. The reference to 'many prodigals' being brought to the Father makes the connection explicit.
"faltering, never a tear is shed, however secret, never a sincere desire after God is cherished, however feeble, but the Spirit of God goes forth to meet it. Even before the prayer is uttered or the yearning of the heart made known, grace from Christ goes forth to meet the grace that is working upon the human soul. COL 206.1"
Both passages illustrate God's proactive love and grace towards those who are seeking Him. The parable of the prodigal son shows the father running to meet his son, mirroring the idea that God meets us even before we fully turn to Him.
"Christ by the Holy Spirit is there to set the seal to His own ordinance. He is there to convict and soften the heart. Not a look, not a thought of contrition, escapes His notice. For the repentant, brokenhearted one He is waiting. All things are ready for that soul's reception. He who washed the feet of Judas longs to wash every heart from the stain of sin. DA 656.3"
Both passages highlight God's welcoming attitude towards the repentant. Luke 15:20 depicts the father's compassionate reception of the prodigal son, while the EGW passage speaks of Christ waiting for the repentant, brokenhearted one and having all things ready for that soul's reception. The connection lies in the theme of divine welcome and forgiveness.
Luke 15:21
"And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son."
"While the son was at a distance from his home, his father saw the wanderer, and his first thought was of that rebellious son who had left him years before to follow a course of unrestrained sin. The paternal feeling was stirred. Notwithstanding all the marks of his degradation the father discerned his own image. He did not wait for his son to come all the distance to him, but hastened to meet him. He did not reproach his son, but with the tenderest pity and compassion, that, in consequence of his course of sin, he had brought upon himself so much suffering, the father hastened to give him proofs of his love and tokens of his forgiveness. 3T 101.4"
The EGW passage directly references and expands upon the parable of the prodigal son, specifically focusing on the father's actions and feelings as described in Luke 15. The detail about the father seeing the son from a distance and his immediate compassion is directly drawn from the biblical text.
Luke 15:24
"For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry."
"One son had for a time cut himself off from the household, not discerning the father's love. But now he has returned, and the tide of joy sweeps away every disturbing thought. “This thy brother was dead, and is alive again; and was lost, and is found.” COL 209.1"
EGW directly quotes and elaborates on the verse.
"The father hurries on to greet his son. He clasps him to his heart as one restored from the dead, and thanks God again and again for this wonderful restoration. DA 200.1"
Both passages describe a father's joy at the restoration of his son. The EGW passage refers to the father clasping his son 'as one restored from the dead,' which directly echoes the sentiment in Luke 15:24. The connection is clear and meaningful.
Luke 15:25
"Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing."
"Thus far in the Saviour's parable there is no discordant note to jar the harmony of the scene of joy; but now Christ introduces another element. When the prodigal came home, the elder son “was in the field; and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in.” This elder brother has not been sharing in his father's anxiety and watching for the one that was lost. He shares not, therefore, in the father's joy at the wanderer's return. The sounds of rejoicing kindle no gladness in his heart. He inquires of a servant the reason of the festivity, and the answer excites his jealousy. He will not go in to welcome his lost brother. The favor shown the prodigal he regards as an insult to himself. COL 207.2"
EGW directly quotes and elaborates on the verse.
Luke 15:29
"And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:"
"When the father comes out to remonstrate with him, the pride and malignity of his nature are revealed. He dwells upon his own life in his father's house as a round of unrequited service, and then places in mean contrast the favor shown to the son just returned. He makes it plain that his own service has been that of a servant rather than a son. When he should have found an abiding joy in his father's presence, his mind has rested upon the profit to accrue from his circumspect life. His words show that it is for this he has foregone the pleasures of sin. Now if this brother is to share in the father's gifts, the elder son counts that he himself has been wronged. He grudges his brother the favor shown him. He plainly shows that had he been in the father's place, he would not have received the prodigal. He does not even acknowledge him as a brother, but coldly speaks of him as “thy son.” COL 207.3"
EGW directly quotes and elaborates on the verse.
Luke 15:31
"And he said unto him, Son, thou art ever with me, and all that I have is thine."
"Yet the father deals tenderly with him. “Son,” he says, “thou art ever with me, and all that I have is thine.” Through all these years of your brother's outcast life, have you not had the privilege of companionship with me? COL 208.1"
EGW directly quotes and elaborates on the verse.
"Everything that could minister to the happiness of his children was freely theirs. The son need have no question of gift or reward. “All that I have is thine.” You have only to believe my love, and take the gift that is freely bestowed. COL 208.2"
EGW directly quotes and elaborates on the verse.
Luke 15:32
"It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."
The beautiful parable of the lost sheep Christ repeated. And He carried its lesson still farther, as He told of the lost piece of silver and the prodigal son. The force of these lessons the disciples could not then fully appreciate; but after the outpouring of the Holy Spirit, as they saw the ingathering of the Gentiles and the envious anger of the Jews, they better understood the lesson of the prodigal son, and could enter into the joy of Christ's words, “It was meet that we should make merry, and be glad;” “for this my son was dead, and is alive again; he was lost, and is found.” Luke 15:32, 24 . And as they went out in their Master's name, facing reproach and poverty and persecution, they often strengthened their hearts by repeating His injunction, spoken on this last journey, “Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, …
EGW directly quotes and references Luke 15:32.