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 19:1
"And Jesus entered and passed through Jericho."
"Chapter 61—Zacchaeus This chapter is based on Luke 19:1-10 . On the way to Jerusalem “Jesus entered and passed through Jericho.” A few miles from the Jordan, on the western edge of the valley that here spread out into a plain, the city lay in the midst of tropic verdure and luxuriance of beauty. With its palm trees and rich gardens watered by living springs, it gleamed like an emerald in the setting of limestone hills and desolate ravines that interposed between Jerusalem and the city of the plain. DA 552"
EGW directly quotes Luke 19:1.
Luke 19:1-10
"And Jesus entered and passed through Jericho. And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to day I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost."
"Chapter 61—Zacchaeus This chapter is based on Luke 19:1-10 . On the way to Jerusalem “Jesus entered and passed through Jericho.” A few miles from the Jordan, on the western edge of the valley that here spread out into a plain, the city lay in the midst of tropic verdure and luxuriance of beauty. With its palm trees and rich gardens watered by living springs, it gleamed like an emerald in the setting of limestone hills and desolate ravines that interposed between Jerusalem and the city of the plain. DA 552"
Ellen White directly references Luke 19:1-10 in this passage.
Luke 19:3
"And he sought to see Jesus who he was; and could not for the press, because he was little of stature."
"The streets were crowded, and Zacchaeus, who was small of stature, could see nothing over the heads of the people. None would give way for him; so, running a little in advance of the multitude, to where a wide- branching fig tree hung over the way, the rich tax collector climbed to a seat among the boughs, whence he could survey the procession as it passed below. The crowd comes near, it is going by, and Zacchaeus scans with eager eyes to discern the one figure he longs to see. DA 553.2"
The EGW passage closely follows the narrative of Luke 19:3, elaborating on Zacchaeus's motivations and actions. The detail about his height and the crowd is directly drawn from the biblical text.
Luke 19:5
"And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to day I must abide at thy house."
If the servants of God will walk with Him in faith, He will give power to their message. They will be enabled so to present His love and the danger of rejecting the grace of God that men will be constrained to accept the gospel. Christ will perform wonderful miracles if men will but do their God-given part. In human hearts today as great a transformation may be wrought as has ever been wrought in generations past. John Bunyan was redeemed from profanity and reveling, John Newton from slave dealing, to proclaim an uplifted Saviour. A Bunyan and a Newton may be redeemed from among men today. Through human agents who co- operate with the divine, many a poor outcast will be reclaimed, and in his turn will seek to restore the image of God in man. There are those who have had very meager opportunities, who have walked in ways of error because they knew no better way, to whom beams of light will come. As the word of Christ came to Zacchaeus, “Today I must abide at thy house” ( Luke 19:5 ), so…
Ellen White directly references Luke 19:5 in this passage.
"Above the clamor of priests and rabbis and the shouts of welcome from the multitude, that unuttered desire of the chief publican spoke to the heart of Jesus. Suddenly, just beneath the fig tree, a group halts, the company before and behind come to a standstill, and One looks upward whose glance seems to read the soul. Almost doubting his senses, the man in the tree hears the words, “Zacchaeus, make haste, and come down; for today I must abide at thy house.” DA 553.3"
The EGW passage directly quotes and elaborates on the biblical account of Jesus calling Zacchaeus down from the tree. This is a clear and direct allusion.
"At the table of the publicans He sat as an honored guest, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty hearts His words fell with blessed, life-giving power. New impulses were awakened, and to these outcasts of society there opened the possibility of a new life. GW 47.2"
The EGW passage describes Jesus' interaction with publicans, highlighting his acceptance and its positive impact. Luke 19:5 describes Jesus' interaction with Zacchaeus, a publican. While the EGW passage doesn't explicitly mention Zacchaeus, it reflects the same principle of Jesus' interaction with publicans and the transformative effect of his acceptance. The connection is more than just thematic; it's a specific example of the principle EGW describes.
"At the table of the publicans He sat as an honored guest, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty hearts His words fell with blessed, life-giving power. New impulses were awakened, and to these outcasts of society there opened the possibility of a new life. MH 26.2"
Both passages describe Jesus interacting with outcasts and offering them a chance for a new life. The EGW passage expands on the idea of Jesus's social interaction and its positive impact, while Luke 19:5 provides a specific example of this with Zacchaeus.
Luke 19:7
"And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner."
"The multitude give way, and Zacchaeus, walking as in a dream, leads the way toward his own home. But the rabbis look on with scowling faces, and murmur in discontent and scorn, “that He was gone to be guest with a man that is a sinner.” DA 554.1"
The EGW passage directly alludes to the murmuring of the crowd about Jesus being a guest with a sinner, mirroring the language and sentiment in Luke 19:7.
Luke 19:8
"And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold."
"Zacchaeus declared: “If I have taken anything from any man by false accusation, I restore him fourfold.” You could at least have made efforts to correct your acts of injustice to your fellow men. You cannot make every case right, for some whom you have injured have gone into their graves, and the account stands registered against you. In these cases the best you can do is to bring a trespass offering to the altar of the Lord, and He will accept and pardon you. But where you can, you should make reparation to the wronged ones. 5T 339.1"
EGW directly quotes and expands upon Zacchaeus' statement in Luke 19:8, making a clear and intentional connection.
"In the presence of the multitude, “Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. DA 555.1"
EGW directly quotes Luke 19:8.
"This is the result of the work of the Spirit of God. There is no evidence of genuine repentance unless it works reformation. If he restore the pledge, give again that he had robbed, confess his sins, and love God and his fellow men, the sinner may be sure that he has found peace with God. Such were the effects that in former years followed seasons of religious awakening. Judged by their fruits, they were known to be blessed of God in the salvation of men and the uplifting of humanity. GC 462.3"
The EGW passage directly echoes the actions of Zacchaeus as a demonstration of genuine repentance. The specific actions of restitution and confession are highlighted in both texts.
"Zacchaeus had been overwhelmed, amazed, and silenced at the love and condescension of Christ in stooping to him, so unworthy. Now love and loyalty to his new-found Master unseal his lips. He will make public his confession and his repentance. DA 554.2"
The EGW passage describes Zacchaeus's transformation and subsequent confession/repentance, which is directly illustrated by Luke 19:8. The thematic parallel is strong.
"that he had robbed, confess his sins, and love God and his fellow men, the sinner may be sure that he has passed from death unto life. SC 59.1"
The EGW passage echoes the story of Zacchaeus, who demonstrated his conversion through restitution and a change in his relationship with others. The elements of acknowledging wrongdoing ('robbed'), confession ('confess his sins'), and love for fellow men are all present in both passages. The Zacchaeus story is a practical example of the principle EGW is stating.
Luke 19:9
"And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham."
"To Zacchaeus the Saviour said, “This day is salvation come to this house.” Not only was Zacchaeus himself blessed, but all his household with him. Christ went to his home to give him lessons of truth, and to instruct his household in the things of the kingdom. They had been shut out from the synagogues by the contempt of rabbis and worshipers; but now, the most favored household in all Jericho, they gathered in their own home about the divine Teacher, and heard for themselves the words of life. DA 556.3"
EGW directly quotes Luke 19:9. The surrounding context in DA 556.3 expands upon the implications of Jesus' statement to Zacchaeus.
"“And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.” DA 555.2"
EGW directly quotes Luke 19:9.
Luke 19:10
"For the Son of man is come to seek and to save that which was lost."
"Why this earnest language, than which none can be stronger? Because “the Son of man is come to save that which was lost.” Shall His disciples show less regard for the souls of their fellow men than the Majesty of heaven has shown? Every soul has cost an infinite price, and how terrible is the sin of turning one soul away from Christ, so that for him the Saviour's love and humiliation and agony shall have been in vain. DA 438.3"
The EGW passage directly quotes Luke 19:10.
"He passed by no human being as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. MH 25.5"
The EGW passage directly illustrates the principle stated in Luke 19:10. EGW describes Jesus seeking to heal and help all people, which aligns with the purpose of His coming as stated in Luke.
"He passed no human being by as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself, He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them the children of God. 9T 191.2"
The EGW passage illustrates the principle stated in Luke 19:10. Christ's actions of seeking to apply healing to every soul and inspiring hope in the unpromising directly reflect the purpose of seeking and saving the lost.
"Those only live for Christ and honor His name who are true to their Master in seeking to save that which is lost. Genuine piety will surely manifest the deep longing and earnest labor of the crucified Saviour to save those for whom He died. If our hearts are softened and subdued by the grace of Christ, and glowing with a sense of God's goodness and love, there will be a natural outflow of love, sympathy, and tenderness to others. The truth exemplified in the life will exert its power, like the hidden leaven, upon all with whom it is brought in contact. 5T 606.2"
The EGW passage emphasizes seeking to save the lost as a manifestation of genuine piety, directly echoing the theme of Luke 19:10, where Jesus states his purpose is to seek and save the lost.
"Chapter 61—Zacchaeus This chapter is based on Luke 19:1-10 . On the way to Jerusalem “Jesus entered and passed through Jericho.” A few miles from the Jordan, on the western edge of the valley that here spread out into a plain, the city lay in the midst of tropic verdure and luxuriance of beauty. With its palm trees and rich gardens watered by living springs, it gleamed like an emerald in the setting of limestone hills and desolate ravines that interposed between Jerusalem and the city of the plain. DA 552"
While not a direct quote in the immediate context, the entire chapter focuses on Zacchaeus, and Luke 19:1-10 is the basis for the narrative. Luke 19:10 encapsulates the theme of the chapter.
"Those who have the cause of God at heart and feel love for precious souls for whom Christ died, will not seek their own ease or pleasure. They will do as Christ has done. They will go forth “to seek and to save that which was lost.” He said: “I came not to call the righteous, but sinners to repentance.” 3T 49.1"
EGW directly quotes Luke 19:10.
"There is plenty of work for all to do. You, my dear brother, can with all safety do good service for the Lord in helping those who most need aid. You may feel that your work in this direction is not rightly appreciated; but remember that our Savior's work was also lightly considered by those whom He benefited. He came to save those who were lost, but the very ones whom He sought to rescue refused His help and finally put Him to death. 4T 132.1"
EGW explicitly references the Savior's work to save the lost, directly echoing the sentiment and purpose described in Luke 19:10.
"salvation of sinners. 3T 387.2"
Both passages focus on the salvation of sinners. EGW's statement is a concise summary of the core message found in Luke 19:10.
"It was an object lesson of redemption,—the Divine One from the Father's glory stooping to save the lost. It represented also the disciples’ mission. Not alone upon the mountaintop with Jesus, in hours of spiritual illumination, is the life of Christ's servants to be spent. There is work for them down in the plain. Souls whom Satan has enslaved are waiting for the word of faith and prayer to set them free. DA 429.3"
The EGW passage describes Christ's stooping to save the lost and connects it to the disciples' mission. Luke 19:10 states Jesus' purpose as seeking and saving the lost. The connection is the shared theme of redemption and saving the lost, with the EGW passage expanding on the implications for the disciples' ministry.
The parable of the merchantman seeking goodly pearls has a double significance: it applies not only to men as seeking the kingdom of heaven, but to Christ as seeking His lost inheritance. Christ, the heavenly merchantman seeking goodly pearls, saw in lost humanity the pearl of price. In man, defiled and ruined by sin, He saw the possibilities of redemption. Hearts that have been the battleground of the conflict with Satan, and that have been rescued by the power of love, are more precious to the Redeemer than are those who have never fallen. God looked upon humanity, not as vile and worthless; He looked upon it in Christ, saw it as it might become through redeeming love. He collected all the riches of the universe, and laid them down in order to buy the pearl. And Jesus, having found it, resets it in His own diadem. “For they shall be as the stones of a crown, lifted up as an ensign upon His land.” Zechariah 9:16 . “They shall be Mine, saith the Lord of hosts, in that day when I make u…
Both passages emphasize Christ's seeking and saving the lost. EGW's interpretation of the parable aligns with the core message of Luke 19:10.
"The joy set before Christ, the joy that sustained Him through sacrifice and suffering, was the joy of seeing sinners saved. This should be the joy of every follower of His, the spur to his ambition. Those who realize, even in a limited degree, what redemption means to them and to their fellow men, will comprehend in some measure the vast needs of humanity. Their hearts will be moved to compassion as they see the moral and spiritual destitution of thousands who are under the shadow of a terrible doom, in comparison with which physical suffering fades into nothingness. PK 172.1"
Both passages share the theme of Jesus's mission to save the lost. EGW connects Christ's joy to the salvation of sinners, which aligns with Luke 19:10's statement of Jesus's purpose.
"moral worth. Some were in positions in life which made the cross of present truth heavy to bear, or, at least, they thought so. Others, who had reached the middle age of life, had been brought up from childhood to keep the Sabbath, but had not borne the cross of Christ. These were in a position where it seemed hard to move them. They needed to be shaken from relying on their good works and to be brought to feel their lost condition without Christ. We could not give up these souls, and labored with our might to help them. They were at last moved, and I have since been made glad to hear from some of them, and good news respecting all of them. We hope that the love of this world will not shut the love of God out of their hearts. God is converting strong men of wealth and bringing them into the ranks. If they would prosper in the Christian life, grow in grace, and at last reap a rich reward, they will have to use of their abundance to advance the cause of truth. 1T 665.2"
The EGW passage describes laboring to help souls and not giving up on them, which parallels the theme of Jesus seeking and saving the lost as described in Luke 19:10.
Luke 19:12
"He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return."
"Israel.” Luke 22:29, 30 . From Matthew's account of Christ's promise to the twelve we learn when it will be fulfilled; “in the regeneration when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Matthew 19:28 . In the parable of the talents, Christ represents Himself under the figure of a nobleman who “went into a far country to receive for himself a kingdom, and to return.” Luke 19:12 . And He Himself has told us when He will sit upon the throne of His glory: “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: And before Him shall be gathered all nations.” Matthew 25:31, 32 . PP 762.3"
Ellen White directly references Luke 19:12 in this passage.
Luke 19:12-27
"He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me."
***** Chapter 35—Lessons from the Parables I was shown that the parable of the talents has not been fully understood. This important lesson was given to the disciples for the benefit of Christians living in the last days. And these talents do not represent merely the ability to preach and instruct from the word of God. The parable applies to the temporal means which God has entrusted to His people. Those to whom the five and the two talents were given, traded and doubled that which was committed to their trust. God requires those who have possessions here, to put their money out to usury for Him—to put it into the cause to spread the truth. And if the truth lives in the heart of the receiver, he also will aid with his substance in sending it to others; and through his efforts, his influence, and his means, other souls will embrace the truth, and begin also to work for God. I saw that some of God's professed people are like the man who hid his talent in the earth. They keep their posses…
EGW's passage also alludes to the parable of the pounds in Luke 19:12-27, which shares the theme of using entrusted resources wisely. While the reference isn't as direct as with Matthew 25, the thematic overlap is significant.
Luke 19:13
"And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come."
"I cannot find an instance in the life of Christ where He devoted time to play and amusement. He was the great educator for the present and the future life, yet I have not been able to find one instance where He taught the disciples to engage in amusement in order to gain physical exercise. The world's Redeemer gives to every man his work and bids him, “Occupy till I come.” Luke 19:13 . In doing this the heart warms to the enterprise. All the powers of the being are enlisted in the effort to obey. We have a high and holy calling. Teachers and students are to be stewards of the grace of Christ, and they are always to be earnest. CT 309.1"
Ellen White directly references Luke 19:13 in this passage.
Every man is a steward of God. To each the Master has committed His means, but man claims that means as his own. Christ says: “Occupy till I come.” A time is coming when Christ will require His own with usury. He will say to each of His stewards: “Give an account of thy stewardship.” Those who have hid their Lord's money in a napkin in the earth, instead of putting it out to the exchangers, and those who have squandered their Lord's money by expending it for needless things, instead of putting it out to usury by investing it in His cause, will not receive approval from the Master, but decided condemnation. The unprofitable servant in the parable brought back the one talent to God, and said: “I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed: and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.” His Lord takes up his words: “Thou wicked and slothful servant, thou knewest that I rea…
EGW directly quotes and builds upon the command to 'Occupy till I come' from Luke 19:13, using it as a foundation for her discussion on stewardship.
"God calls us servants, which implies that we are employed by Him to do a certain work and bear certain responsibilities. He has lent us capital for investment. It is not our property, and we displease God if we hoard up our Lord's goods or spend them as we please. We are responsible for the use or abuse of that which God has thus lent us. If this capital which the Lord has placed in our hands lies dormant, or we bury it in the earth, even if it is only one talent, we shall be called to an account by the Master. He requires, not ours, but His own with usury. 2T 668.1"
The EGW passage directly references and expands upon the parable of the talents, specifically alluding to the idea of being servants entrusted with capital and the consequences of hoarding or misusing it. The phrase 'occupy till I come' is also directly alluded to.
"The inquiry of each one should be: What have I of my Lord's, and how shall I use it to His glory? “Occupy,” says Christ, “till I come.” The heavenly Master is on His journey. Our gracious opportunity is now. The talents are in our hands. Shall we use them to God's glory, or shall we abuse them? We may trade with them today, but tomorrow our probation may end and our account be forever fixed. 2T 668.3"
The EGW passage directly quotes and builds upon Luke 19:13, emphasizing the call to 'occupy till I come' and connecting it to the parable of the talents. The context and application are consistent with the biblical verse.
"“The kingdom of heaven,” He said, “is as a man traveling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.” COL 325.2"
Both passages (Matthew 25:14-15 and Luke 19:13) involve a master entrusting resources to servants before departing. While EGW quotes Matthew, the underlying theme of responsibility and stewardship connects it to Luke 19:13 as well.
Luke 19:14
"But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us."
"Today there is need of the voice of stern rebuke; for grievous sins have separated the people from God. Infidelity is fast becoming fashionable. “We will not have this man to reign over us,” is the language of thousands. Luke 19:14 . The smooth sermons so often preached make no lasting impression; the trumpet does not give a certain sound. Men are not cut to the heart by the plain, sharp truths of God's word. PK 140.2"
Ellen White directly references Luke 19:14 in this passage.
“There has been a departure from God among us, and the zealous work of repentance and return to our first love essential to restoration to God and regeneration of heart, has not yet been done. Infidelity has been making its inroads into our ranks; for it is the fashion to depart from Christ, and give place to skepticism. With many the cry of the heart has been, ‘We will not have this man to reign over us.’ Baal, Baal, is the choice. The religion of many among us will be the religion of apostate Israel, because they love their own way, and forsake the way of the Lord. The true religion, the only religion of the Bible, that teaches forgiveness only through the merits of a crucified and risen Saviour, that advocates righteousness by the faith of the Son of God, has been slighted, spoken against, ridiculed, and rejected. It has been denounced as leading to enthusiasm and fanaticism. But it is the life of Jesus Christ in the soul, it is the active principle of love imparted by the Holy Spir…
EGW quotes the phrase 'We will not have this man to reign over us' directly from Luke 19:14 and applies it to those who reject Christ, making it a clear and intentional allusion.
The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ's beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishnes…
The EGW passage directly quotes the sentiment from Luke 19:14, "We will not have this man to rule over us," clearly alluding to the parable of the nobleman.
Luke 19:29-44
"And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."
"Chapter 63—“Thy King Cometh” This chapter is based on Matthew 21:1-11 ; Mark 11:1-10 ; Luke 19:29-44 ; John 12:12-19 . “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” Zechariah 9:9 . DA 569"
Ellen White directly references Luke 19:29-44 in this passage.
Luke 19:37
"And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;"
Let us follow Jesus as He so meekly rode into Jerusalem, when “the whole multitude of the disciples began to rejoice and praise God with a loud voice, ... saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, Master, rebuke Thy disciples. And He answered and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out.” A large portion of those who profess to be looking for Christ would be as forward as the Pharisees were to have the disciples silenced, and they would doubtless raise the cry, “Fanaticism! Mesmerism! Mesmerism!” And the disciples, spreading their garments and branches of palm trees in the way, would be thought extravagant and wild. But God will have a people on the earth who will not be so cold and dead but that they can praise and glorify Him. He will receive glory from some people, and if those of His choice,…
EGW directly quotes Luke 19:37.
Luke 19:39
"And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples."
Let us follow Jesus as He so meekly rode into Jerusalem, when “the whole multitude of the disciples began to rejoice and praise God with a loud voice, ... saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, Master, rebuke Thy disciples. And He answered and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out.” A large portion of those who profess to be looking for Christ would be as forward as the Pharisees were to have the disciples silenced, and they would doubtless raise the cry, “Fanaticism! Mesmerism! Mesmerism!” And the disciples, spreading their garments and branches of palm trees in the way, would be thought extravagant and wild. But God will have a people on the earth who will not be so cold and dead but that they can praise and glorify Him. He will receive glory from some people, and if those of His choice,…
EGW directly quotes Luke 19:39.
Luke 19:40
"And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out."
Yet this disappointment was not so great as was that experienced by the disciples at the time of Christ's first advent. When Jesus rode triumphantly into Jerusalem, His followers believed that He was about to ascend the throne of David and deliver Israel from her oppressors. With high hopes and joyful anticipations they vied with one another in showing honor to their King. Many spread their outer garments as a carpet in His path, or strewed before Him the leafy branches of the palm. In their enthusiastic joy they united in the glad acclaim: “Hosanna to the Son of David!” When the Pharisees, disturbed and angered by this outburst of rejoicing, wished Jesus to rebuke His disciples, He replied: “If these should hold their peace, the stones would immediately cry out.” Luke 19:40 . Prophecy must be fulfilled. The disciples were accomplishing the purpose of God; yet they were doomed to a bitter disappointment. But a few days had passed ere they witnessed the Saviour's agonizing death, and la…
Ellen White directly references Luke 19:40 in this passage.
Let us follow Jesus as He so meekly rode into Jerusalem, when “the whole multitude of the disciples began to rejoice and praise God with a loud voice, ... saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, Master, rebuke Thy disciples. And He answered and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out.” A large portion of those who profess to be looking for Christ would be as forward as the Pharisees were to have the disciples silenced, and they would doubtless raise the cry, “Fanaticism! Mesmerism! Mesmerism!” And the disciples, spreading their garments and branches of palm trees in the way, would be thought extravagant and wild. But God will have a people on the earth who will not be so cold and dead but that they can praise and glorify Him. He will receive glory from some people, and if those of His choice,…
EGW directly quotes Luke 19:40.
"Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: “Hosanna to the Son of David.” And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them. 1T 57.3"
EGW directly references Jesus' statement about the stones crying out, as recorded in Luke 19:40, making it an explicit allusion.
"were unlawful, and would not be permitted by the authorities. But they were silenced by the reply of Jesus, “I tell you that, if these should hold their peace, the stones would immediately cry out.” That scene of triumph was of God's own appointing. It had been foretold by the prophet, and man was powerless to turn aside God's purpose. Had men failed to carry out His plan, He would have given a voice to the inanimate stones, and they would have hailed His Son with acclamations of praise. As the silenced Pharisees drew back, the words of Zechariah were taken up by hundreds of voices: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” DA 572.3"
The EGW passage directly quotes and explains Luke 19:40 in the context of Jesus's triumphal entry into Jerusalem.
"Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried, “Hosanna to the Son of David.” Matthew 21:9 . And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace, even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them. Yet Christ was true to His promises. Sweet was the consolation He gave His people, rich the reward of the true and faithful. LS 62.3"
EGW alludes to Luke 19:40, referencing the statement about the stones crying out.
If the brethren and sisters were in the place they should be, they would not be at a loss to find something to say in honor of Jesus, who hung upon Calvary's cross for their sins. If they would cherish more of a realizing sense of the condescension of God in giving His only beloved Son to die a sacrifice for our sins and transgressions, and of the sufferings and anguish of Jesus to make a way of escape for guilty man, that he might receive pardon and live, they would be more ready to extol and magnify Jesus. They could not hold their peace, but with thankfulness and gratitude would talk of His glory and tell of His power. And blessings from God would rest upon them by so doing. Even if the same story were repeated, God would be glorified. The angel showed me those who ceased not day nor night to cry, “Holy, Holy, Lord God Almighty.” “Continued repetition,” said the angel, “yet God is glorified by it.” Although we may tell the same story over and over, it honors God, and shows that we a…
Both passages address the idea of expressing praise and honor to God. Luke 19:40 suggests that if people don't praise God, even inanimate objects would. EGW expands on this by stating that if believers truly understood Christ's sacrifice, they would be compelled to speak of His glory, even if it means repeating the same message.
Luke 19:41
"And when he was come near, he beheld the city, and wept over it,"
"The tears which Christ shed upon Olivet as He stood overlooking the chosen city were not for Jerusalem alone. In the fate of Jerusalem He beheld the destruction of the world. COL 302.3"
The EGW passage directly references Christ weeping over Jerusalem, which is the central event described in Luke 19:41. It's more than a thematic parallel; it's a direct allusion to the biblical scene.
From the crest of Olivet, Jesus looked upon Jerusalem. Fair and peaceful was the scene spread out before Him. It was the season of the Passover, and from all lands the children of Jacob had gathered there to celebrate the great national festival. In the midst of gardens and vineyards, and green slopes studded with pilgrims’ tents, rose the terraced hills, the stately palaces, and massive bulwarks of Israel's capital. The daughter of Zion seemed in her pride to say, I sit a queen and shall see no sorrow; as lovely then, and deeming herself as secure in Heaven's favor, as when, ages before, the royal minstrel sang: “Beautiful for situation, the joy of the whole earth, is Mount Zion, ... the city of the great King.” Psalm 48:2 . In full view were the magnificent buildings of the temple. The rays of the setting sun lighted up the snowy whiteness of its marble walls and gleamed from golden gate and tower and pinnacle. “The perfection of beauty” it stood, the pride of the Jewish nation. What…
Ellen White directly references Luke 19:41 in this passage.
"weakness. He fearlessly denounced hypocrisy, unbelief, and iniquity, but tears were in His voice as He uttered His scathing rebukes. He wept over Jerusalem, the city He loved, that refused to receive Him, the Way, the Truth, and the Life. They rejected Him, the Saviour, but He regarded them with pitying tenderness, and sorrow so deep that it broke His heart. Every soul was precious in His eyes. While He always bore Himself with divine dignity, He bowed with tenderest regard to every member of the family of God. In all men He saw fallen souls whom it was His mission to save. DA 353.1"
The EGW passage directly references and expands upon the event of Jesus weeping over Jerusalem, as described in Luke 19:41. The allusion is clear and significant.
"Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life. GC 22.1"
EGW's passage elaborates on the scene described in Luke 19:41, where Jesus weeps over Jerusalem. The EGW passage provides context and explains the reasons for Jesus's sorrow, making it a clear thematic parallel.
"The tears which Christ shed on the crest of Olivet were for the impenitence and ingratitude of every individual to the close of time. He sees His love despised. The soul's temple courts have been converted into places of unholy traffic. Selfishness, mammon, malice, envy, pride, passion, are all cherished in the human heart. His warnings are rejected and ridiculed, His ambassadors are treated with indifference, their words seem as idle tales. Jesus has spoken by mercies, but these mercies have been unacknowledged; He has spoken by solemn warnings, but these warnings have been rejected. 5T 72.3"
The EGW passage directly references Christ weeping, as described in Luke 19:41, and expands on the reasons for His sorrow, connecting it to the impenitence of people throughout time. While not a direct quote, the connection is clear and meaningful.
Jesus gazes upon the scene, and the vast multitude hush their shouts, spellbound by the sudden vision of beauty. All eyes turn upon the Saviour, expecting to see in His countenance the admiration they themselves feel. But instead of this they behold a cloud of sorrow. They are surprised and disappointed to see His eyes fill with tears, and His body rock to and fro like a tree before the tempest, while a wail of anguish bursts from His quivering lips, as if from the depths of a broken heart. What a sight was this for angels to behold! their loved Commander in an agony of tears! What a sight was this for the glad throng that with shouts of triumph and the waving of palm branches were escorting Him to the glorious city, where they fondly hoped He was about to reign! Jesus had wept at the grave of Lazarus, but it was in a godlike grief in sympathy with human woe. But this sudden sorrow was like a note of wailing in a grand triumphal chorus. In the midst of a scene of rejoicing, where all w…
EGW's description of Jesus weeping over Jerusalem directly alludes to Luke 19:41. The context and emotional impact are consistent between the two passages.
Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem's day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ's great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering…
The EGW passage directly references and expands upon the scene described in Luke 19:41, adding emotional and contextual details to Christ's weeping over Jerusalem. The phrase 'How can I give thee up?' echoes the sentiment of divine sorrow and reluctance to abandon a beloved entity.
"Jesus did not suppress one word of truth, but He uttered it always in love. He exercised the greatest tact and thoughtful, kind attention in His relationships with the people. He was never rude, never needlessly spoke a severe word, never gave needless pain to a sensitive soul. He did not censure human weakness. He spoke the truth, but always in love. He denounced hypocrisy, unbelief, and iniquity; but tears were in His voice as He uttered His scathing rebukes. He wept over Jerusalem, the city He loved, which refused to receive Him, the way, the truth, and the life. They had rejected Him, the Saviour, but He regarded them with pitying tenderness. His life was one of self-denial and thoughtful care for others. Every soul was precious in His eyes. While He ever bore Himself with divine dignity, He bowed with the tenderest regard to every member of the family of God. In all men He saw fallen souls whom it was His mission to save. SC 12.1"
The EGW passage explicitly mentions Jesus weeping over Jerusalem, directly referencing the event described in Luke 19:41. The surrounding context in EGW further elaborates on the reasons for Jesus's tears, amplifying the emotional weight of the biblical scene.
Christ is our pattern; His life was an example of good works. He was a man of sorrows and acquainted with grief. He wept over Jerusalem because they would not be saved by accepting the redemption which He offered them. They would not come to Him that they might have life. Compare your course of life with that of your Master, who made so great a sacrifice that you might be saved. He frequently spent the entire night upon the damp ground in agonizing prayer. You are seeking your own pleasure. Listen to the vain, frivolous conversation; hear the laugh, the jesting, the joking. Is this imitating the pattern? Still listen—is Jesus mentioned? Is the truth the theme of conversation? Are the speakers glorying in the cross of Christ? It is this fashion, that bonnet, that dress, what that young man said, or that young lady said, or the amusements they are planning. What glee! Are angels attracted and pressing close around them to ward off the darkness which Satan is pressing upon and around them…
EGW explicitly mentions that Christ wept over Jerusalem, which is a direct reference to Luke 19:41.
"With prophetic eye Christ saw the enmity of the Pharisees and the Sadducees. He knew that they were premeditating His death. He knew that some of those now apparently so sympathetic would soon close against themselves the door of hope and the gates of the city of God. A scene was about to take place, in His humiliation and crucifixion, that would result in the destruction of Jerusalem, and at that time none would make lamentation for the dead. The retribution that was coming upon Jerusalem was plainly portrayed before Him. He saw Jerusalem compassed by the Roman legions. He knew that many now weeping for Lazarus would die in the siege of the city, and in their death there would be no hope. DA 534.1"
Both passages describe Jesus weeping and foreseeing the destruction of Jerusalem. The EGW passage expands on the reasons for Jesus's sorrow, connecting it to the impending doom of the city and the fate of those who were present at Lazarus's resurrection. Luke 19:41 provides the foundational image of Jesus weeping over Jerusalem, which the EGW passage elaborates on.
"The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation! GC 22.2"
The EGW passage directly refers to Jesus weeping over Jerusalem, as described in Luke 19:41, and uses it as a springboard to discuss the sinfulness of sin and the rejection of God's law.
"When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God's warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature. 8T 68.1"
Both passages involve looking upon a city (Jerusalem/Battle Creek) and lamenting its spiritual state and impending doom due to rejecting God's warnings. The EGW passage explicitly draws a parallel between the people of Jerusalem and those in Battle Creek.
Luke 19:41-42
"And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes."
"Christ overlooked the world and all ages from the height of Olivet; and His words are applicable to every soul who slights the pleadings of divine mercy. Scorner of His love, He addresses you today. It is “thou, even thou,” who shouldest know the things that belong to thy peace. Christ is shedding bitter tears for you, who have no tears to shed for yourself. Already that fatal hardness of heart which destroyed the Pharisees is manifest in you. And every evidence of the grace of God, every ray of divine light, is either melting and subduing the soul, or confirming it in hopeless impenitence. DA 588.1"
The EGW passage directly quotes and expands upon Luke 19:41-42, specifically the phrase "thou, even thou" and the weeping over the city. This is a clear and intentional reference.
Luke 19:42
"Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes."
"“If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” Luke 19:42 . COL 302.4"
Ellen White directly references Luke 19:42 in this passage.
Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—” Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mi…
The EGW passage directly quotes and expands upon Luke 19:42, making it a clear explicit allusion.
"I entreat you who have long professed the faith and who still pay outward homage to Christ: Do not deceive your own souls. It is the whole heart that Jesus prizes. The loyalty of the soul is alone of value in the sight of God. “If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace!” “ Thou, ... even thou ”—Christ is at this moment addressing you personally, stooping from His throne, yearning with pitying tenderness over those who feel not their danger, who have no pity for themselves. 5T 73.1"
The EGW passage directly quotes Luke 19:42 and builds upon it, applying it to the reader. The connection is undeniable.
"The heart of A has not been devoted to God. He has capabilities and talents for which he must render an account to the great Giver of all. His heart has been unconsecrated and his life unworthy of his profession; yet he has been closely connected with the sacred work of God for more than a score of years. What light he has had, what privileges! He has enjoyed the rarest opportunities to develop a substantial Christian character. The words of Christ when He wept over Jerusalem are applicable to him: “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” A, the retribution of God hangs over you, “because thou knewest not the time of thy visitation.” 4T 187.2"
EGW directly quotes Luke 19:42 and applies it to a specific individual, A, drawing a parallel between Jerusalem's rejection of Christ and A's failure to recognize the things belonging to his peace.
"Those who will not act when the Lord calls upon them, but who wait for more certain evidence and more favorable opportunities, will walk in darkness, for the light will be withdrawn. The evidence given one day, if rejected, may never be repeated. 3T 258.3"
Both passages address the danger of delaying action and the potential loss of opportunity. Luke 19:42 speaks of a missed opportunity for peace, while EGW warns that rejected evidence may not be repeated.
"So it is still. Events upon which the attention of all heaven is centered are undiscerned, their very occurrence is unnoticed, by religious leaders, and worshipers in the house of God. Men acknowledge Christ in history, while they turn away from the living Christ. Christ in His word calling to self-sacrifice, in the poor and suffering who plead for relief, in the righteous cause that involves poverty and toil and reproach, is no more readily received today than He was eighteen hundred years ago. DA 56.1"
Both passages express the idea that people fail to recognize or understand important spiritual truths, even when they are presented before them. Luke 19:42 speaks of the things belonging to peace being hidden, while the EGW passage describes religious leaders failing to discern events of heavenly significance. The theme of missed opportunity and spiritual blindness connects the two.
Luke 19:42-44
"Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."
"they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” Luke 19:42-44 . GC 17.1"
Ellen White directly references Luke 19:42-44 in this passage.
Luke 19:43
"For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,"
"But the bright picture of what Jerusalem might have been fades from the Saviour's sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: “But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” DA 577.1"
The EGW passage directly quotes Luke 19:43, making it a clear explicit allusion.
Luke 19:44
"And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."
"Unless the church will follow on in His opening providence, accepting every ray of light, performing every duty which may be revealed, religion will inevitably degenerate into the observance of forms, and the spirit of vital godliness will disappear. This truth has been repeatedly illustrated in the history of the church. God requires of His people works of faith and obedience corresponding to the blessings and privileges bestowed. Obedience requires a sacrifice and involves a cross; and this is why so many of the professed followers of Christ refused to receive the light from heaven, and, like the Jews of old, knew not the time of their visitation. Luke 19:44 . Because of their pride and unbelief the Lord passed them by and revealed His truth to those who, like the shepherds of Bethlehem and the Eastern Magi, had given heed to all the light they had received. GC 316.1"
Ellen White directly references Luke 19:44 in this passage.
"But the hierarchy were not idle. The king still refused to interfere to stop the preaching, and they turned to the populace. No means were spared to excite the fears, the prejudices, and the fanaticism of the ignorant and superstitious multitude. Yielding blindly to her false teachers, Paris, like Jerusalem of old, knew not the time of her visitation nor the things which belonged unto her peace. For two years the word of God was preached in the capital; but, while there were many who accepted the gospel, the majority of the people rejected it. Francis had made a show of toleration, merely to serve his own purposes, and the papists succeeded in regaining the ascendancy. Again the churches were closed, and the stake was set up. GC 223.1"
The EGW passage explicitly compares Paris to Jerusalem, stating that it 'knew not the time of her visitation,' which is a direct allusion to Luke 19:44. The context of rejecting a divine message and facing consequences is also shared.
"Alas for those who knew not the time of their visitation! Slowly and regretfully Christ left forever the precincts of the temple. DA 626.5"
Both passages refer to a 'visitation' that was not recognized, leading to negative consequences. The EGW passage echoes the sentiment of Luke 19:44, though it doesn't directly quote it.
"of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands. COL 295.3"
Both passages describe the destruction of Jerusalem and its temple as a consequence of rejecting Christ. The EGW passage elaborates on the fulfillment of the prophecy in Luke.
"June 20, 1903: “The judgments of God are in our land. The Lord is soon to come. In fire and flood and earthquake, He is warning the inhabitants of this earth of His soon approach. O that the people may know the time of their visitation! We have no time to lose. We must make more determined efforts to lead the people of the world to see that the day of judgment is at hand.” LS 412.3"
Both passages refer to a 'time of visitation' and the consequences of not recognizing it. Luke 19:44 describes the destruction of Jerusalem because they didn't recognize Jesus's visitation, while EGW warns of impending judgments for a similar failure. The thematic link is clear.
"Oh, what a lesson is this wonderful story of Bethlehem! How it rebukes our unbelief, our pride and self- sufficiency. How it warns us to beware, lest by our criminal indifference we also fail to discern the signs of the times, and therefore know not the day of our visitation. GC 315.1"
Both passages speak of a 'visitation' and the failure to recognize it, leading to negative consequences. The EGW passage uses the Bethlehem story as an example of failing to discern the signs, echoing the sentiment in Luke 19:44 about Jerusalem not knowing the time of its visitation.
"of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold to serve as bondmen in heathen lands. PK 712.3"
Both passages describe the destruction of Jerusalem and its temple, with specific details like being laid to the ground. The EGW passage elaborates on the consequences, but the core event is shared.