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 6:12
"And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God."
"This chapter is based on Mark 3:13-19 ; Luke 6:12-16 . “And He goeth up into a mountain, and calleth unto Him whom He would: and they came unto Him. And He ordained twelve, that they should be with Him, and that He might send them forth to preach.” DA 290"
EGW explicitly states that the chapter is based on Luke 6:12-16. While she doesn't directly quote Luke 6:12 in the provided excerpt, the reference is valid as the surrounding context in DA 290 discusses the events described in Luke 6:12-16.
"Thus were spent the days in the earthly life of Jesus. He often dismissed His disciples to visit their homes and rest; but He gently resisted their efforts to draw Him away from His labors. All day He toiled, teaching the ignorant, healing the sick, giving sight to the blind, feeding the multitude; and at the eventide or in the early morning, He went away to the sanctuary of the mountains for communion with His Father. Often He passed the entire night in prayer and meditation, returning at daybreak to His work among the people. DA 259.5"
EGW's statement that Jesus often spent the entire night in prayer and meditation directly alludes to Luke 6:12, which states that Jesus continued all night in prayer to God. The connection is clear and direct.
"The Saviour knew the character of the men whom He had chosen; all their weaknesses and errors were open before Him; He knew the perils through which they must pass, the responsibility that would rest upon them; and His heart yearned over these chosen ones. Alone upon a mountain near the Sea of Galilee He spent the entire night in prayer for them, while they were sleeping at the foot of the mountain. With the first light of dawn He summoned them to meet Him; for He had something of importance to communicate to them. DA 291.4"
EGW's description of Jesus spending the night in prayer on a mountain for his disciples is a clear and direct reference to Luke 6:12.
"Jesus, when preparing for some great trial or some important work, would resort to the solitude of the mountains and spend the night in prayer to His Father. A night of prayer preceded the ordination of the apostles and the Sermon on the Mount, the transfiguration, the agony of the judgment hall and the cross, and the resurrection glory. MH 509.1"
EGW refers to Jesus praying all night before important events, which is exemplified by Luke 6:12. The passage amplifies the importance of prayer before significant events.
"The disciples who were associated with Him in His work, Jesus often released for a season, that they might visit their homes and rest; but in vain were their efforts to draw Him away from His labors. All day He ministered to the throngs that came to Him, and at eventide, or in the early morning, He went away to the sanctuary of the mountains for communion with His Father. MH 55.1"
Both passages describe Jesus going to the mountains to pray. The EGW passage amplifies this by describing the context of his ministry and the need for communion with the Father.
Jesus Himself, while He dwelt among men, was often in prayer. Our Saviour identified Himself with our needs and weakness, in that He became a suppliant, a petitioner, seeking from His Father fresh supplies of strength, that He might come forth braced for duty and trial. He is our example in all things. He is a brother in our infirmities, “in all points tempted like as we are;” but as the sinless one His nature recoiled from evil; He endured struggles and torture of soul in a world of sin. His humanity made prayer a necessity and a privilege. He found comfort and joy in communion with His Father. And if the Saviour of men, the Son of God, felt the need of prayer, how much more should feeble, sinful mortals feel the necessity of fervent, constant prayer. SC 93.4 Our heavenly Father waits to bestow upon us the fullness of His blessing. It is our privilege to drink largely at the fountain of boundless love. What a wonder it is that we pray so little! God is ready and willing to hear the si…
Both passages discuss Jesus spending time in prayer, particularly on a mountain. The EGW passage expands on the purpose and necessity of Jesus' prayer life, which aligns with the biblical accounts.
"God does not mean that any of us should become hermits or monks and retire from the world in order to devote ourselves to acts of worship. The life must be like Christ's life—between the mountain and the multitude. He who does nothing but pray will soon cease to pray, or his prayers will become a formal routine. When men take themselves out of social life, away from the sphere of Christian duty and cross bearing; when they cease to work earnestly for the Master, who worked earnestly for them, they lose the subject matter of prayer and have no incentive to devotion. Their prayers become personal and selfish. They cannot pray in regard to the wants of humanity or the upbuilding of Christ's kingdom, pleading for strength wherewith to work. SC 101.1"
EGW contrasts the life of a hermit with Christ's life 'between the mountain and the multitude,' arguing against withdrawing from the world. Luke 6:12 shows Jesus going to a mountain to pray. EGW uses this as a contrast to the extreme of becoming a hermit. The connection is thematic, highlighting the balance between prayer and active service.
"The disciples do not venture to ask Christ whither He is going, or for what purpose. He has often spent entire nights in the mountains in prayer. He whose hand formed mountain and valley is at home with nature, and enjoys its quietude. The disciples follow where Christ leads the way; yet they wonder why their Master should lead them up this toilsome ascent when they are weary, and when He too is in need of rest. DA 419.3"
Both passages refer to Jesus going to the mountain to pray. Luke 6:12 explicitly states Jesus went to the mountain to pray all night. The EGW passage describes Jesus leading the disciples up a mountain, which He often did to pray. This is a clear thematic parallel.
"often found Him alone on the mountainside or among the trees of the forest, spending a quiet hour in prayer and the study of God's word. During His ministry His intimate acquaintance with the Scriptures testifies to His diligence in their study. And since He gained knowledge as we may gain it, His wonderful power, both mental and spiritual, is a testimony to the value of the Bible as a means of education. Ed 185.1"
EGW explicitly refers to Jesus' practice of going to the mountains to pray, which is directly described in Luke 6:12. She then connects this practice to His study of the Scriptures and the resulting power He possessed, making it more than just a thematic parallel.
"Frequently, when brought into strait places, the entire night was spent in earnest, agonizing prayer, with tears, for help from God, and for light to shine upon His word. When the light did come, and the clouds were driven back, what joy and grateful happiness rested upon the anxious, earnest seekers! Our gratitude to God was as complete as had been our earnest, hungering cry for light. Some nights we could not sleep because our hearts were overflowing with love and gratitude to God. GW 321.3"
Both passages describe spending the entire night in prayer. The EGW passage amplifies the idea of earnest prayer for divine guidance, echoing the example set by Jesus in Luke.
"Strength in Prayer Daily beset by temptation, constantly opposed by the leaders of the people, Christ knew that He must strengthen His humanity by prayer. In order to be a blessing to men, He must commune with God, pleading for energy, perseverance, and steadfastness. Thus He showed His disciples where His strength lay. Without this daily communion with God, no human being can gain power for service. Christ alone can direct the thoughts aright. He alone can give noble aspirations and fashion the character after the divine similitude. If we draw near to Him in earnest prayer, He will fill our hearts with high and holy purposes, and with deep longings for purity and righteousness. The dangers thickening around us demand from those who have an experience in the things of God, a watchful supervision. Those who walk humbly before God, distrustful of their own wisdom, will realize their danger and will know God's keeping care. CT 323"
Both passages emphasize the importance of prayer for strength and guidance, particularly in the context of Christ's example. While EGW doesn't explicitly quote Luke 6:12, the theme of Christ seeking strength through prayer is central to both.
"Chapter 3—With N ature and With God The Saviour's life on earth was a life of communion with nature and with God. In this communion He revealed for us the secret of a life of power. MH 51"
The passage highlights Jesus' life of communion with God as a source of power, similar to how Jesus spent the night in prayer before making important decisions.
"These things made His path a thorny one to travel. So pained was Christ by the misapprehension in His own home that it was a relief to Him to go where it did not exist. There was one home that He loved to visit,—the home of Lazarus, and Mary, and Martha; for in the atmosphere of faith and love His spirit had rest. Yet there were none on earth who could comprehend His divine mission, or know the burden which He bore in behalf of humanity. Often He could find relief only in being alone, and communing with His heavenly Father. DA 326.4"
Both passages highlight Jesus seeking solace and strength through prayer. The EGW passage mentions Jesus communing with His Father, while Luke 6:12 describes Jesus spending the night in prayer.
Luke 6:12-13
"And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;"
"When Jesus had ended His instruction to the disciples, He gathered the little band close about Him, and kneeling in the midst of them, and laying His hands upon their heads, He offered a prayer dedicating them to His sacred work. Thus the Lord's disciples were ordained to the gospel ministry. DA 296.3"
Both passages describe Jesus preparing his disciples for ministry through prayer. While Luke 6:12-13 describes Jesus praying before choosing the disciples, the EGW passage describes Jesus praying *for* the disciples, dedicating them to their work. There is a clear thematic connection, though the details differ.
Luke 6:12-16
"And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes, And Judas the brother of James, and Judas Iscariot, which also was the traitor."
"This chapter is based on Mark 3:13-19 ; Luke 6:12-16 . “And He goeth up into a mountain, and calleth unto Him whom He would: and they came unto Him. And He ordained twelve, that they should be with Him, and that He might send them forth to preach.” DA 290"
Ellen White directly references Luke 6:12-16 in this passage.
Luke 6:13
"And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;"
"Look upon the touching scene. Behold the Majesty of heaven surrounded by the Twelve whom He has chosen. He is about to set them apart for their work. By these feeble agencies, through His word and Spirit, He designs to place salvation within the reach of all. AA 18.2"
The EGW passage directly refers to the scene of Jesus choosing the twelve disciples, as described in Luke 6:13. It's a direct reference to the biblical event and its significance.
Luke 6:17
"And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;"
"Every moment added to the multitude upon the shore. Aged men leaning upon their staffs, hardy peasants from the hills, fishermen from their toil on the lake, merchants and rabbis, the rich and learned, old and young, bringing their sick and suffering ones, pressed to hear the words of the divine Teacher. To such scenes as this the prophets had looked forward, and they wrote: DA 245.1"
Similar to the previous pair, both passages depict large crowds gathering to hear Jesus and be healed. The EGW passage echoes the description of people coming from various regions to hear Jesus, as described in Luke 6:17.
Luke 6:17-19
"And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; And they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all."
"and from Tyre and Sidon, the Phoenician cities on the shore of the Mediterranean. “When they had heard what great things He did,” they “came to hear Him, and to be healed of their diseases: ... there went virtue out of Him, and healed them all.” Mark 3:8 ; Luke 6:17-19 . DA 298.2"
Ellen White directly references Luke 6:17-19 in this passage.
"Besides the usual crowd from the Galilean towns, there were great numbers from Judea, and from Jerusalem itself; from Perea, and from the half-heathen population of Decapolis; from Idumea, away to the south of Judea, and from Tyre and Sidon, the Phoenician cities on the shore of the Mediterranean. “Hearing what great things He did,” they “came to hear Him, and to be healed of their diseases; and ... power came forth from Him, and healed them all.” Mark 3:8 , R.V.; Luke 6:17-19 , R.V. MB 4.2"
Ellen White directly references Luke 6:17-19 in this passage.
Luke 6:19
"And the whole multitude sought to touch him: for there went virtue out of him, and healed them all."
"and from Tyre and Sidon, the Phoenician cities on the shore of the Mediterranean. “When they had heard what great things He did,” they “came to hear Him, and to be healed of their diseases: ... there went virtue out of Him, and healed them all.” Mark 3:8 ; Luke 6:17-19 . DA 298.2"
The EGW passage directly quotes Luke 6:19 and references the virtue going out of Jesus to heal people.
"Jesus was the healer of the body as well as of the soul. He was interested in every phase of suffering that came under His notice, and to every sufferer He brought relief, His kind words having a soothing balm. None could say that He had worked a miracle; but virtue—the healing power of love—went out from Him to the sick and distressed. Thus in an unobtrusive way He worked for the people from His very childhood. And this was why, after His public ministry began, so many heard Him gladly. DA 92.1"
The EGW passage directly refers to 'virtue' going out from Jesus to heal, which is a clear allusion to Luke 6:19.
"muscles receive strength. Words of comfort and peace are spoken to the mother; and then another case, just as urgent, is presented. Again Christ exercises His life-giving power, and all give praise and honor to Him who doeth wonderful things. MH 38.3"
Both passages describe Jesus healing people and giving them strength. The EGW passage amplifies the idea of Christ's healing power being constantly available, echoing the verse from Luke.
"Varied were the circumstances and needs of those who besought His aid, and none who came to Him went away unhelped. From Him flowed a stream of healing power, and in body and mind and soul men were made whole. GW 41.2"
Both passages describe power emanating from Jesus that heals people. The EGW passage speaks of a 'stream of healing power,' while Luke 6:19 describes 'virtue' going out of him and healing them all. The connection is thematic and meaningful.
Luke 6:20
"And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God."
"The Beatitudes are Christ's greeting, not only to those who believe, but to the whole human family. He seems to have forgotten for a moment that He is in the world, not in heaven; and He uses the familiar salutation of the world of light. Blessings flow from His lips as the gushing forth of a long-sealed current of rich life. 7T 269.1 Christ leaves us in no doubt as to the traits of character that He will always recognize and bless. From the ambitious favorites of the world He turns to those whom they disown, pronouncing all blessed who receive His light and life. To the poor in spirit, the meek, the lowly, the sorrowful, the despised, the persecuted, He opens His arms of refuge, saying: “Come unto Me, ... and I will give you rest.” Matthew 11:28 . 7T 269.2"
The EGW passage directly references the Beatitudes and quotes Matthew 11:28. The connection to Luke 6:20 is less direct, but the overall context of the Beatitudes being Christ's greeting to the poor makes the connection valid.
Luke 6:22
"Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake."
"3. Still others have rebelled against the testimonies. Some of these have responded in a faultfinding spirit. Some have shown bitterness, anger, and wrath, and in return for my toil and pains in writing the testimonies they have turned upon us to injure us all they could; while others have held me for hours in personal interviews to pour into my ears and my aching heart their complaints, murmurings, and self-justifications, perhaps appealing to their own sympathies with weeping, and losing sight of their own faults and sins. The influence of these things has been terrible upon me and has sometimes driven me nearly to distraction. That which has followed from the conduct of these unconsecrated, unthankful persons has cost me more suffering and has worn upon my courage and health ten times more than all the toil of writing the testimonies. 1T 631.1"
Both passages describe suffering and negative treatment experienced due to one's faith or work for God. The EGW passage details specific instances of opposition and emotional distress, while Luke 6:22 speaks generally about being hated and reproached for following Christ. The connection is thematic, focusing on the experience of persecution.
Luke 6:26
"Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets."
"Said Jesus to His disciples: “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his Lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also.” John 15:19, 20 . And on the other hand our Lord declared plainly: “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.” Luke 6:26 . The spirit of the world is no more in harmony with the spirit of Christ today than in earlier times, and those who preach the word of God in its purity will be received with no greater favor now than then. The forms of opposition to the truth may change, the enmity may be less open because it is more subtle; but the same antagonism still exists and will be manifested to the end of time. GC 144.1"
Ellen White directly references Luke 6:26 in this passage.
Luke 6:27-28
"But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you."
"“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven.” MB 73.3 Such was the spirit of the law which the rabbis had misinterpreted as a cold and rigid code of exactions. They regarded themselves as better than other men, and as entitled to the special favor of God by virtue of their birth as Israelites; but Jesus pointed to the spirit of forgiving love as that which would give evidence that they were actuated by any higher motives than even the publicans and sinners, whom they despised. MB 73.4"
EGW directly quotes Luke 6:27-28, making the connection explicit.
Luke 6:31
"And as ye would that men should do to you, do ye also to them likewise."
The teacher must expect to meet perverse dispositions and obdurate hearts. But in dealing with them he should never forget that he himself was once a child, in need of discipline. Even now, with all his advantages of ages, education, and experience, he often errs, and is in need of mercy and forbearance. In training the youth he should consider that he is dealing with those who have inclinations to evil similar to his own. They have almost everything to learn, and it is much more difficult for some to learn than for others. With the dull pupil he should bear patiently, not censuring his ignorance, but improving every opportunity to give him encouragement. With sensitive, nervous pupils he should deal very tenderly. A sense of his own imperfections should lead him constantly to manifest sympathy and forbearance toward those who also are struggling with difficulties. Ed 292.3 The Saviour's rule—“As ye would that men should do to you, do ye also to them likewise” ( Luke 6:31 )— should be …
Ellen White directly references Luke 6:31 in this passage.
Luke 6:35
"But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil."
"“Love your enemies,” He bids us; “bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven;” “for He is kind unto the unthankful and to the evil.” “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” “Be ye therefore merciful, as your Father also is merciful.” Matthew 5:44, 45 ; Luke 6:35 ; Matthew 5:45 ; Luke 6:36 . MH 423.2"
The EGW passage directly quotes Luke 6:35.
"the Highest: for He is kind unto the unthankful and to the evil.” Luke 6:35 . MH 208.2"
Ellen White directly references Luke 6:35 in this passage.
"God pours His blessings upon all. “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” He is “kind unto the unthankful and to the evil.” Luke 6:35 . He bids us to be like Him. “Bless them that curse you,” said Jesus; “do good to them that hate you, ... that ye may be the children of your Father which is in heaven.” These are the principles of the law, and they are the wellsprings of life. DA 311.1 God's ideal for His children is higher than the highest human thought can reach. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” This command is a promise. The plan of redemption contemplates our complete recovery from the power of Satan. Christ always separates the contrite soul from sin. He came to destroy the works of the devil, and He has made provision that the Holy Spirit shall be imparted to every repentant soul, to keep him from sinning. DA 311.2"
Ellen White directly references Luke 6:35 in this passage.
"The word “therefore” implies a conclusion, an inference from what has gone before. Jesus has been describing to His hearers the unfailing mercy and love of God, and He bids them therefore to be perfect. Because your heavenly Father “is kind unto the unthankful and to the evil” ( Luke 6:35 ), because He has stooped to lift you up, therefore, said Jesus, you may become like Him in character, and stand without fault in the presence of men and angels. MB 76.1"
Ellen White directly references Luke 6:35 in this passage.
"The Saviour's example is to be the standard of our service for the tempted and the erring. The same interest and tenderness and long-suffering that He has manifested toward us, we are to manifest toward others. “As I have loved you,” He says, “that ye also love one another.” John 13:34 . If Christ dwells in us, we shall reveal His unselfish love toward all with whom we have to do. As we see men and women in need of sympathy and help, we shall not ask, “Are they worthy?” but “How can I benefit them?” MH 162.2"
While not a direct quote, the sentiment of Luke 6:35, loving enemies and doing good without expecting anything in return, aligns with EGW's call to help others regardless of their worthiness. The connection is thematic rather than a direct principle.
"The apostle Jude says: “Of some have compassion, making a difference.” This difference is not to be exercised in a spirit of favoritism. No countenance should be given to a spirit that implies: “If you favor me, I will favor you.” This is unsanctified, worldly policy, which displeases God. It is paying favors and admiration for the sake of gain. It is showing a partiality for certain ones, expecting to secure advantages through them. It is seeking their good will by indulgence, that we may be held in greater estimation than others fully as worthy as ourselves. It is a hard thing to see one's own errors, but everyone should realize how cruel is the spirit of envy, rivalry, distrust, faultfinding, and dissension. 4T 221.4"
Both passages touch on the theme of love and compassion, but the connection is weaker. Luke 6:35 focuses on loving enemies and expecting nothing in return, while EGW discusses compassion and avoiding favoritism. The shared theme justifies a 'thematic_parallel' but with lower confidence.
Luke 6:36
"Be ye therefore merciful, as your Father also is merciful."
"“Love your enemies,” He bids us; “bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven;” “for He is kind unto the unthankful and to the evil.” “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” “Be ye therefore merciful, as your Father also is merciful.” Matthew 5:44, 45 ; Luke 6:35 ; Matthew 5:45 ; Luke 6:36 . MH 423.2"
The EGW passage directly quotes Luke 6:36.
"But the great lesson of the parable lies in the contrast between God's compassion and man's hardheartedness; in the fact that God's forgiving mercy is to be the measure of our own. “Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?” COL 251.3"
Both passages deal with the principle of showing mercy to others as God has shown mercy to us. While not a direct quote, the EGW passage directly relates to the principle outlined in Luke 6:36.
Luke 6:37
"Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:"
over. Those who dare to do this have climbed upon the judgment seat and made themselves judges, while they have neglected the garden of their own hearts and have allowed poisonous weeds to obtain a rank growth. 5T 278.3 We individually have a case pending in the court of heaven. Character is being weighed in the balances of the sanctuary, and it should be the earnest desire of all to walk humbly and carefully, lest, neglecting to let their light shine forth to the world, they fail of the grace of God and lose everything that is valuable. All dissension, all differences and faultfinding, should be put away, with all evil speaking and bitterness; kindness, love, and compassion for one another should be cherished, that the prayer of Christ that His disciples might be one as He is one with the Father may be answered. The harmony and unity of the church are the credentials that they present to the world that Jesus is the Son of God. Genuine conversion will ever lead to genuine love for Jesu…
Similar to Matthew 7:1, the EGW passage echoes the principle of not judging others, aligning with the core message of Luke 6:37.
Luke 6:38
"Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again."
“Whatsoever ye would that men should do to you, do ye even so to them.” Blessed results would appear as the fruit of such a course. “With what measure ye mete, it shall be measured to you again.” Here are strong motives which should constrain us to love one another with a pure heart, fervently. Christ is our example. He went about doing good. He lived to bless others. Love beautified and ennobled all His actions. We are not commanded to do to ourselves what we wish others to do unto us; we are to do unto others what we wish them to do to us under like circumstances. The measure we mete is always measured to us again. Pure love is simple in its operations, and is distinct from any other principle of action. The love of influence and the desire for the esteem of others may produce a well-ordered life and frequently a blameless conversation. Self-respect may lead us to avoid the appearance of evil. A selfish heart may perform generous actions, acknowledge the present truth, and express hu…
EGW directly quotes "With what measure ye mete, it shall be measured to you again," which is a clear allusion to Luke 6:38.
"Before asking them to leave their nets and fishing boats, Jesus had given them the assurance that God would supply their needs. The use of Peter's boat for the work of the gospel had been richly repaid. He who is “rich unto all that call upon Him,” has said, “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over.” Romans 10:12 ; Luke 6:38 . In this measure He had rewarded the disciple's service. And every sacrifice that is made in His ministry will be recompensed according to “the exceeding riches of His grace.” Ephesians 3:20 ; 2:7 . DA 249.1"
EGW directly quotes Luke 6:38 and references Romans 10:12 in the context of God's provision and reward for service.
“Give, and it shall be given unto you” ( Luke 6:38 ); for the word of God is “a fountain of gardens, a well of living waters, and streams of Lebanon” ( Song of Solomon 4:15 ). The heart that has once tasted the love of Christ, cries out continually for a deeper draft, and as you impart you will receive in richer and more abundant measure. Every revelation of God to the soul increases the capacity to know and to love. The continual cry of the heart is, “More of Thee,” and ever the Spirit's answer is, “Much more.” Romans 5:9, 10 . For our God delights to do “exceeding abundantly above all that we ask or think.” Ephesians 3:20 . To Jesus, who emptied Himself for the salvation of lost humanity, the Holy Spirit was given without measure. So it will be given to every follower of Christ when the whole heart is surrendered for His indwelling. Our Lord Himself has given the command, “Be filled with the Spirit” ( Ephesians 5:18 ), and this command is also a promise of its fulfillment. It was the…
Ellen White directly references Luke 6:38 in this passage.
"“Give, and it shall be given unto you;” for the word of God is “a fountain of gardens, a well of living waters, and streams from Lebanon.” Luke 6:38 ; Song of Solomon 4:15 . PK 234.3"
Ellen White directly references Luke 6:38 in this passage.
"***** Liberality both in spiritual and in temporal things is taught in the lesson of seed sowing. The Lord says, “Blessed are ye that sow beside all waters.” Isaiah 32:20 . “This I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” 2 Corinthians 9:6 . To sow beside all waters means a continual imparting of God's gifts. It means giving wherever the cause of God or the needs of humanity demand our aid. This will not tend to poverty. “He which soweth bountifully shall reap also bountifully.” The sower multiplies his seed by casting it away. So it is with those who are faithful in distributing God's gifts. By imparting they increase their blessings. God has promised them a sufficiency that they may continue to give. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.” Luke 6:38 . COL 85.2"
Ellen White directly references Luke 6:38 in this passage.
"As each thing in nature ministers thus to the world's life, it also secures its own. “Give, and it shall be given unto you” ( Luke 6:38 ), is the lesson written no less surely in nature than in the pages of Holy Writ. Ed 103.3"
Ellen White directly references Luke 6:38 in this passage.
"“Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.” Luke 6:38 . MH 208.4"
Ellen White directly references Luke 6:38 in this passage.
"“Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.” Luke 6:38 . Ed 140.2"
Ellen White directly references Luke 6:38 in this passage.
"To those who have squandered His goods, Christ still gives opportunity to secure lasting riches. He says, “Give, and it shall be given unto you.” “Provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.” Luke 6:38 ; 12:33 . “Charge them that are rich in this world, ... that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17-19 . COL 374.4"
Ellen White directly references Luke 6:38 in this passage.
"God declares, “Blessed are ye that sow beside all waters.” Isaiah 32:20 . A continual imparting of God's gifts wherever the cause of God or the needs of humanity demand our aid, does not tend to poverty. “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.” Proverbs 11:24 . The sower multiplies his seed by casting it away. So it is with those who are faithful in distributing God's gifts. By imparting they increase their blessings. “Give, and it shall be given unto you,” God has promised; “good measure, pressed down, and shaken together, and running over, shall men give into your bosom.” Luke 6:38 . AA 345.1"
Ellen White directly references Luke 6:38 in this passage.
"The Lord says, “Give, and it shall be given unto you.” “He that soweth sparingly shall reap also sparingly; and he that soweth with blessings shall reap also with blessings.... And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work; as it is written,— “He hath scattered abroad, he hath given to the poor: His righteousness abideth forever. “And He that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness: ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God.” Luke 6:38 ; 2 Corinthians 9:6-11 , R. V., margin. DA 371.2"
EGW directly quotes Luke 6:38 and 2 Corinthians 9:6-11, making this a clear explicit allusion.
"Every effort made for Christ will react in blessing upon ourselves. If we use our means for His glory, He will give us more. As we seek to win others to Christ, bearing the burden of souls in our prayers, our own hearts will throb with the quickening influence of God's grace; our own affections will glow with more divine fervor; our whole Christian life will be more of a reality, more earnest, more prayerful. COL 354.2"
EGW's statement about efforts made for Christ reacting in blessing upon ourselves is a clear application of the principle found in Luke 6:38, which states that giving leads to receiving. The idea of reciprocity and blessing is central to both passages.
"Divine wisdom has appointed, in the plan of salvation, the law of action and reaction, making the work of beneficence, in all its branches, twice blessed. He that gives to the needy blesses others, and is blessed himself in a still greater degree. God could have reached His object in saving sinners without the aid of man; but He knew that man could not be happy without acting a part in the great work in which he would be cultivating self- denial and benevolence. 3T 382.4"
EGW directly echoes the principle of reciprocity found in Luke 6:38, emphasizing that giving to others results in blessings for the giver. She expands on the idea by explaining God's purpose in involving humans in acts of beneficence.
"Those who take up their appointed work will not only be a blessing to others, but they will themselves be blessed. The consciousness of duty well done will have a reflex influence upon their own souls. The despondent will forget their despondency, the weak will become strong, the ignorant intelligent, and all will find an unfailing helper in Him who has called them. MH 148.3"
The EGW passage echoes the principle of reciprocity found in Luke 6:38. Giving (in this case, service) results in receiving blessings in return. The idea of a 'reflex influence' aligns with the concept of 'it shall be given unto you'.
"These earthly treasures are blessings when rightly used. Those who have them should realize that they are lent them of God and should cheerfully spend their means to advance His cause. They will not lose their reward here. They will be kindly regarded by the angels of God and will also lay up a treasure in heaven. 1T 141.3"
The EGW passage directly echoes the principle of giving and receiving, emphasizing the reward for using earthly treasures to advance God's cause, aligning with the reciprocal nature of giving described in Luke 6:38.
"Is not this experience of the Ephesian church repeated in the experience of the church of this generation? How is the church of today, that has received a knowledge of the truth of God, using this knowledge? When its members first saw God's unspeakable mercy for the fallen race, they could not keep silent. They were filled with longing to co-operate with God in giving to others the blessings they had received. As they imparted, they were continually receiving. They grew in grace and in the knowledge of the Lord Jesus Christ. How is it today? 6T 422.3"
The EGW passage illustrates the principle of Luke 6:38, that giving leads to receiving, in the context of sharing one's faith and knowledge of God.
"When he had carried his fellow-traveler to a place of safety, the truth flashed home to him that in saving his neighbor he had also saved himself. His earnest efforts to help another had quickened the blood that was freezing in his own veins, and sent a healthy warmth to the extremities of his body. GW 199.1"
The EGW passage illustrates the principle of reciprocity found in Luke 6:38. Giving help to others results in receiving help oneself, either directly or indirectly. The story serves as an example of the principle.
"As God so liberally bestows His gifts on you, remember that it is in order that you may return them to the Giver, multiplied by being imparted. Bring into the lives of others light and joy and peace. Every day we need the discipline of self-humiliation, that we may be prepared to receive the heavenly gift, not to hoard it, not to rob God's children of His blessing, but to give it in all its rich fullness to others. When more than now shall we need a heart open to receive, aching, as it were, with its longing to impart? 7T 273.2"
Both passages highlight the principle of giving and receiving, with the expectation that giving will result in a return. The EGW passage focuses on imparting spiritual gifts, while Luke 6:38 speaks more generally about giving and receiving.
"Well, says one, the calls keep coming to give to the cause; I am weary of giving. Are you? Then let me ask: Are you weary of receiving from God's beneficent hand? Not until He ceases to bless you will you cease to be under bonds to return to Him the portion He claims. He blesses you that it may be in your power to bless others. When you are weary of receiving, then you may say: I am weary of so many calls to give. God reserves to Himself a portion of all that we receive. When this is returned to Him, the remaining portion is blessed, but when it is withheld, the whole is sooner or later cursed. God's claim is first; every other is secondary. 5T 150.3"
The EGW passage echoes the principle of giving and receiving, and God blessing those who give, which is central to Luke 6:38.
Talents Multiplied by Use Talents used are talents multiplied. Success is not the result of chance or of destiny; it is the outworking of God's own providence, the reward of faith and discretion, of virtue and persevering effort. The Lord desires us to use every gift we have; and if we do this, we shall have greater gifts to use. He does not supernaturally endow us with the qualifications we lack; but while we use that which we have, He will work with us to increase and strengthen every faculty. By every wholehearted, earnest sacrifice for the Master's service our powers will increase. While we yield ourselves as instruments for the Holy Spirit's working, the grace of God works in us to deny old inclinations, to overcome powerful propensities, and to form new habits. As we cherish and obey the promptings of the Spirit, our hearts are enlarged to receive more and more of His power, and to do more and better work. Dormant energies are aroused, and palsied faculties receive new life. COL …
Both passages share the theme of reciprocity and increase through giving/using what one has. Luke 6:38 speaks of giving and receiving in abundance, while the EGW passage speaks of using talents and receiving greater gifts. While not a direct quote, the underlying principle is similar.
"There is a liberal supply of means among our people, and if all felt the importance of the work, this great enterprise could be carried forward without embarrassment. All should feel a special interest in sustaining it. Especially should those who have means invest in this enterprise. A suitable home should be fitted up for the reception of invalids that they may, by the use of proper means and the blessing of God, be relieved of their infirmities and learn how to take care of themselves and thus prevent sickness. 1T 494.1"
Both passages connect giving with receiving. EGW encourages investment in a specific enterprise, while Luke 6:38 speaks more generally about the principle of reciprocity in giving. The idea that generosity will be rewarded is central to both.
Those to whom God has entrusted means should provide a fund to be used for the benefit of the worthy poor who are sick and not able to defray the expenses of receiving treatment at the institution. There are some precious, worthy poor whose influence has been a benefit to the cause of God. A fund should be raised to be used for the express purpose of treating such of the poor as the church where they reside shall decide are worthy to be benefited. Unless those who have an abundance give for this object, without calling for returns, the poor will be unable to avail themselves of the benefits derived from the treatment of disease at such an institution, where so much means is required for labor bestowed. Such an institution should not in its infancy, while struggling to live, become embarrassed by a constant expenditure of means without realizing any returns. 1T 494.3 N umber Twelve—Testimony for the Church Chapter 86—Address to the Young 1T 496 Young Sabbathkeepers are given to pleasure…
Both passages discuss giving and receiving. While the EGW passage focuses on giving to the poor and sick, and the Luke passage speaks more generally about reciprocity, there's a thematic overlap regarding the blessings of generosity.
"It is because this work is neglected that so many young disciples never advance beyond the mere alphabet of Christian experience. The light which was glowing in their own hearts when Jesus spoke to them, “Thy sins be forgiven thee,” they might have kept alive by helping those in need. The restless energy that is so often a source of danger to the young might be directed into channels through which it would flow out in streams of blessing. Self would be forgotten in earnest work to do others good. DA 640.5"
Both passages emphasize the principle of giving and receiving, with the EGW passage elaborating on the spiritual benefits of helping others, aligning with the idea that 'it shall be given unto you' in Luke 6:38.
"I saw that the message, “Sell that ye have, and give alms,” has not been given, by some, in its clear light, and the object of the words of our Saviour has not been clearly presented. The object of selling is not to give to those who are able to labor and support themselves, but to spread the truth. It is a sin to support and indulge in idleness those who are able to labor. Some have been zealous to attend all the meetings, not to glorify God, but for the “loaves and fishes.” Such would much better have been at home laboring with their hands, “the thing that is good,” to supply the wants of their families and to have something to give to sustain the precious cause of present truth. Now is the time to lay up treasure in heaven and to set our hearts in order, ready for the time of trouble. Those only who have clean hands and pure hearts will stand in that trying time. Now is the time for the law of God to be in our minds, foreheads, and written in our hearts. EW 57.2"
While not a direct quote, the EGW passage discusses giving and alms, and the proper use of resources, which aligns with the general principle of generosity and proper stewardship found in Luke 6:38.
"We are not to think of reward, but of service; yet kindness shown in this spirit will not fail of its recompense. “Thy Father which seeth in secret Himself shall reward thee openly.” While it is true that God Himself is the great Reward, that embraces every other, the soul receives and enjoys Him only as it becomes assimilated to Him in character. Only like can appreciate like. It is as we give ourselves to God for the service of humanity that He gives Himself to us. MB 81.2"
Both passages discuss the principle of giving and receiving. Luke 6:38 speaks of a generous return for giving, while the EGW passage emphasizes that kindness will be recompensed and that giving oneself to God leads to receiving Him. The connection lies in the reciprocal nature of giving and receiving.
"“Freely Ye Have Received, Freely Give” The gospel invitation is not to be narrowed down and presented only to a select few, who, we suppose, will do us honor if they accept it. The message is to be given to all. When God blesses His children, it is not alone for their own sake, but for the world's sake. As He bestows His gifts on us, it is that we may multiply them by imparting. MH 102"
Both passages discuss the principle of giving and receiving, but the connection is less direct than a quote or explicit reference. Luke 6:38 provides a different angle on the concept, focusing on the reciprocal nature of giving.
Luke 6:39
"And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?"
"There are many of those who are supposed to be rescued from the pit into which they have fallen who cannot be relied on as counselors, or trusted to engage in the work in these last days. The enemy is determined to mix error with truth. To do this he uses the opportunity given him by the debased class for whom so much labor and money are expended, the class whose appetites have been perverted through indulgence, whose souls have been abused, whose characters are misshapen and deformed, whose habits and desires are groveling, who think habitually upon evil. Such ones can be transformed in character; but how few there are with whom the work is thorough and lasting! 8T 184.1"
Both passages discuss the danger of those who are spiritually blind or compromised leading others astray. EGW's reference to being rescued from a 'pit' echoes the imagery of falling into a 'ditch' with blind guides.
"God's servants must go out free. They must know in whom they trust. There is power in Christ and His salvation to make them free men; and unless they are free in Him, they cannot build up His church and gather in souls. Will God send out a man to rescue souls from the snare of Satan when his own feet are entangled in the net? God's servants must not be wavering. If their feet are sliding, how can they say to those of a fearful heart: “Be strong”? God would have His servants hold up the feeble hands, and strengthen the wavering. Those who are not prepared to do this would better first labor for themselves and pray until they are endowed with power from on high. 1T 369.3"
Both passages address the inability of someone with their own flaws to guide others. The EGW passage speaks of servants with 'sliding feet' being unable to strengthen others, while Luke 6:39 uses the metaphor of the blind leading the blind. While not a direct quote, the principle is similar.
Luke 6:41
"And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye?"
"God is continually benefiting us, but we are too indifferent to His favors. We have been loved with an infinite tenderness, and yet many of us have little love for one another. We are too severe upon those we suppose to be in error, and are very sensitive to the least blame or question in regard to our own course. 4T 222.2 Hints are thrown out and sharp criticisms of one another, but at the same time the very ones who throw out these hints and criticisms are blind to their own failings. Others can see their errors, but they cannot see their own mistakes. We are daily recipients of the bounties of heaven and should have loving gratitude springing up in our hearts to God, which should cause us to sympathize with our neighbors and make their interests our own. Thoughts and meditations upon the goodness of God to us would close the avenues of the soul to Satan's suggestions. 4T 222.3"
The EGW passage directly addresses the issue of being critical of others while being blind to one's own faults, which is the central point of Luke 6:41. The connection is clear and meaningful.
Luke 6:42
"Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye."
"We found that we could do nothing for the scattered sheep near us until we had first corrected the wrongs in many of the members of the church. They had let these poor souls wander. They felt no burden for them. I wrote out pointed testimonies not only for those who had erred greatly and were out of the church, but for those members in the church who had erred greatly in not going in search of the lost sheep. LS 187.1"
This is a parallel to the previous entry. Both passages emphasize the need for self-reflection and addressing one's own faults before attempting to correct others. EGW's statement about correcting wrongs within the church before helping those outside aligns with the principle of removing the 'beam' from one's own eye, as described in Luke 6:42.
Luke 6:43
"For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit."
"But the difficulty lies with the individual members of the church, and it is here that the cure must be wrought. Jesus bids the accuser first cast the beam out of his own eye, renounce his censorious spirit, confess and forsake his own sin, before trying to correct others. For “a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.” Luke 6:43 . This accusing spirit which you indulge is evil fruit, and shows that the tree is evil. It is useless for you to build yourselves up in self-righteousness. What you need is a change of heart. You must have this experience before you are fitted to correct others; for “out of the abundance of the heart the mouth speaketh.” Matthew 12:34 . MB 127.2"
Ellen White directly references Luke 6:43 in this passage.
Luke 6:45
"A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."
"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"
This is very similar to the previous pair, but the Luke verse is a more direct parallel to the EGW passage. Both emphasize that what comes out of a person (words and actions) reflects what is in their heart.
"The nobler the aims, the higher the mental and spiritual endowments, and the better developed the physical powers of the parents, the better will be the life equipment they give their children. In cultivating that which is best in themselves, parents are exerting an influence to mold society and to uplift future generations. MH 371.2"
Both passages discuss the influence of one's inner character (or the character of parents) on outward actions and future generations. The EGW quote applies this principle specifically to parents and their children, while Luke 6:45 is a more general statement about the connection between inner character and outward expression.
Luke 6:46
"And why call ye me, Lord, Lord, and do not the things which I say?"
"Judas had the same opportunities as had the other disciples. He listened to the same precious lessons. But the practice of the truth, which Christ required, was at variance with the desires and purposes of Judas, and he would not yield his ideas in order to receive wisdom from Heaven. DA 294.5"
Both passages highlight the importance of obedience and doing what Christ says. EGW discusses Judas's failure to practice the truth, while Luke 6:46 questions why people call Jesus 'Lord' but don't do what He says. The connection is valid and reinforces the need for practical obedience.