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
Malachi 3:1
"Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts."
"This coming is foretold also by the prophet Malachi: “The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.” Malachi 3:1 . The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there . They expected Him to come to earth, “in flaming fire taking vengeance on them that know not God, and that obey not the gospel.” 2 Thessalonians 1:8 . GC 424.3"
Ellen White directly references Malachi 3:1 in this passage.
"Lessons must be given to humanity in the language of humanity. The Messenger of the covenant must speak. His voice must be heard in His own temple. He, the author of truth, must separate truth from the chaff of man's utterance, which had made it of no effect. The principles of God's government and the plan of redemption must be clearly defined. The lessons of the Old Testament must be fully set before men. PK 700.3"
EGW explicitly refers to the 'Messenger of the covenant' coming to 'His own temple,' which is a direct allusion to Malachi 3:1. The context of separating truth from chaff also aligns with the idea of purification and judgment present in Malachi.
"Which shall prepare Thy way before Thee. DA 219.2"
The EGW passage is a direct quote from Malachi 3:1.
Malachi 3:1-3
"Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness."
"In Malachi's day the mocking inquiry of the impenitent, “Where is the God of judgment?” met with the solemn response: “The Lord ... shall suddenly come to His temple, even the Messenger of the covenant.... But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.” Malachi 2:17 ; 3:1-4 . PK 715.2"
EGW directly quotes Malachi 3:1-4, making it an explicit allusion.
In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God's purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The co…
Ellen White directly references Malachi 3:1-3 in this passage.
Malachi 3:2
"But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap:"
Says the prophet: “Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.” Malachi 3:2, 3 . Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God's people upon earth. This work is more clearly present…
EGW directly quotes Malachi 3:2 and uses it as a basis for discussing the purification of God's people before Christ's return.
The time is not far distant when God will arise to vindicate His insulted authority. “The Lord cometh out of His place to punish the inhabitants of the earth for their iniquity.” Isaiah 26:21 . “But who may abide the day of His coming? and who shall stand when He appeareth?” Malachi 3:2 . The people of Israel, because of their sinfulness, were forbidden to approach the mount when God was about to descend upon it to proclaim His law, lest they should be consumed by the burning glory of His presence. If such manifestations of His power marked the place chosen for the proclamation of God's law, how terrible must be His tribunal when He comes for the execution of these sacred statutes. How will those who have trampled upon His authority endure His glory in the great day of final retribution? The terrors of Sinai were to represent to the people the scenes of the judgment. The sound of a trumpet summoned Israel to meet with God. The voice of the Archangel and the trump of God shall summon, f…
Ellen White directly references Malachi 3:2 in this passage.
"abounds in the heart, working in those who profess the name of Christ, it will be like a refining fire, consuming the dross and scattering the darkness. Whatever is of the spirit of Satan takes the attitude of defense, and quickly works out its own destruction. But truth will triumph. 1T 232.2"
The EGW passage explicitly uses the imagery of a 'refining fire' to describe the effect of truth, which is a direct allusion to Malachi 3:2. The context of consuming dross further strengthens this connection.
Malachi 3:3
"And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness."
I have been shown in regard to the individuals mentioned that God loves them and would save them if they would be saved in His appointed way. “And He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.” This is the process, the refining, purifying process, which is to be carried on by the Lord of hosts. The work is most trying to the soul, but it is only through this process that the rubbish and defiling impurities can be removed. Our trials are all necessary to bring us close to our heavenly Father, in obedience to His will, that we may offer to the Lord an offering in righteousness. To each whose name is here mentioned, God has given capabilities, talents to improve. You each need a new and living experience in the divine life in order…
EGW directly quotes Malachi 3:3 and elaborates on its meaning in the context of spiritual purification.
I saw that God is purifying and proving His people. He will refine them as gold, until the dross is consumed and His image is reflected in them. All have not that spirit of self-denial and that willingness to endure hardness and to suffer for the truth's sake, which God requires. Their wills are not subdued; they have not consecrated themselves wholly to God, seeking no greater pleasure than to do His will. Ministers and people lack spirituality and true godliness. Everything is to be shaken that can be shaken. God's people will be brought into most trying positions, and all must be settled, rooted, and grounded in the truth, or their steps will surely slide. If God comforts and nourishes the soul with His inspiring presence, they can endure, though the way may be dark and thorny. For the darkness will soon pass away, and the true light shine forever. I was pointed to Isaiah 58 ; 59:1-15 ; Jeremiah 14:10-12 , as a description of the present state of our nation. The people of this natio…
Both passages use the imagery of refining metal (gold/silver) to describe God's process of purifying His people. EGW's passage explicitly mentions God refining His people as gold, while Malachi 3:3 speaks of refining silver. The connection is strong and direct, making it a clear thematic parallel.
"The Master saw that you needed a fitness for His heavenly kingdom. He did not leave you in the furnace for the fire of affliction to consume. As a refiner and purifier of silver, He kept His eye upon you, watching the process of purification until He should discern His image reflected in you. Although you have often felt affliction's flame kindling upon you, and at times have thought it would consume you, yet the loving-kindness of God has been just as great toward you at these times as when you were free in spirit and triumphing in Him. The furnace was to purify and refine, but not to consume and destroy. 2T 269.1"
The EGW passage explicitly uses the imagery of a refiner and purifier of silver, directly referencing Malachi 3:3. The passage elaborates on the process of purification and God's watchful care during affliction, drawing a clear parallel to the biblical verse.
"The fact that we are called upon to endure trial shows that the Lord Jesus sees in us something precious which He desires to develop. If He saw in us nothing whereby He might glorify His name, He would not spend time in refining us. He does not cast worthless stones into His furnace. It is valuable ore that He refines. The blacksmith puts the iron and steel into the fire that he may know what manner of metal they are. The Lord allows His chosen ones to be placed in the furnace of affliction to prove what temper they are of and whether they can be fashioned for His work. MH 471.2"
Both passages use the metaphor of a refiner's fire to describe how God uses trials to purify and refine His people. EGW elaborates on the idea that God only refines valuable ore, suggesting that trials are a sign of worth.
God has always tried His people in the furnace of affliction. It is in the heat of the furnace that the dross is separated from the true gold of the Christian character. Jesus watches the test; He knows what is needed to purify the precious metal, that it may reflect the radiance of His love. It is by close, testing trials that God disciplines His servants. He sees that some have powers which may be used in the advancement of His work, and He puts these persons upon trial; in His providence He brings them into positions that test their character and reveal defects and weaknesses that have been hidden from their own knowledge. He gives them opportunity to correct these defects and to fit themselves for His service. He shows them their own weakness, and teaches them to lean upon Him; for He is their only help and safeguard. Thus His object is attained. They are educated, trained, and disciplined, prepared to fulfill the grand purpose for which their powers were given them. When God calls…
Both passages use the imagery of a refiner purifying metal (gold/silver) to describe God's work in purifying His people. The connection is clear and supports the original assessment.
Malachi 3:4
"Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years."
"When this work shall have been accomplished, the followers of Christ will be ready for His appearing. “Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.” Malachi 3:4 . Then the church which our Lord at His coming is to receive to Himself will be a “glorious church, not having spot, or wrinkle, or any such thing.” Ephesians 5:27 . Then she will look “forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.” Song of Solomon 6:10 . GC 425.2"
Ellen White directly references Malachi 3:4 in this passage.
Malachi 3:5
"And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts."
"Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.” Malachi 3:5 . Jude refers to the same scene when he says, “Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.” Jude 14, 15 . This coming, and the coming of the Lord to His temple, are distinct and separate events. GC 425.3"
Ellen White directly references Malachi 3:5 in this passage.
"The dealers demanded exorbitant prices for the animals sold, and they shared their profits with the priests and rulers, who thus enriched themselves at the expense of the people. The worshipers had been taught to believe that if they did not offer sacrifice, the blessing of God would not rest on their children or their lands. Thus a high price for the animals could be secured; for after coming so far, the people would not return to their homes without performing the act of devotion for which they had come. DA 155.2"
Both passages address the issue of oppression and injustice, particularly concerning those who exploit others for financial gain, even within a religious context. Malachi 3:5 speaks against oppressors, while the EGW passage describes the exploitation of worshipers through inflated prices and shared profits with religious leaders.
"The displeasure of God is kindled against those who claim to be His followers, yet allow consecrated workers to suffer for the necessities of life while engaged in active ministry. These selfish ones will be called to render an account, not only for the misuse of their Lord's money, but for the depression and heartache which their course has brought upon His faithful servants. Those who are called to the work of the ministry, and at the call of duty give up all to engage in God's service, should receive for their self-sacrificing efforts wages sufficient to support themselves and their families. AA 340.2"
Both passages condemn those who withhold just wages from workers. Malachi 3:5 lists oppressing the hireling as a sin that will be judged. EGW applies this to those who fail to support ministers.
"It is a terrible injustice for an auditing committee to disappoint a worthy minister who is in need of every cent that he has been led to expect. The Lord declares, “I the Lord love judgment, I hate robbery for burnt- offering.” [ Isaiah 61:8 .] He would have His people reveal a liberal spirit in all their dealings with their fellows. The principle underlying His command to ancient Israel, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn,” [ 1 Corinthians 9:9 ; See Deuteronomy 25:4 .] is a principle that should never be set aside by any who have to do with the remuneration of those who have given themselves to advance God's cause in the world, and who spend their strength in lifting the minds of men from the contemplation of earthly things to the heavenly. God loves these workers, and He would have men respect their rights. GW 450.2"
Both passages address injustice and the mistreatment of workers. Malachi 3:5 condemns those who oppress the hireling in his wages, while EGW speaks against disappointing ministers of their due compensation. The connection is thematic, focusing on the principle of fair treatment and divine judgment against injustice.
Malachi 3:6
"For I am the Lord, I change not; therefore ye sons of Jacob are not consumed."
"God Has N ot Changed God's character has not changed. He is the same jealous God today as when He gave His law upon Sinai and wrote it with His own finger on the tables of stone. Those who trample upon God's holy law may say, “I am sanctified”; but to be indeed sanctified, and to claim sanctification, are two different things. SL 68"
The EGW passage uses the unchanging nature of God as a basis for the immutability of His law, directly reflecting the principle in Malachi 3:6. The context of both passages emphasizes God's consistency and the importance of adhering to His established principles.
"While there are different degrees of development and different manifestations of His power to meet the wants of men in the different ages, God's work in all time is the same. The Teacher is the same. God's character and His plan are the same. With Him “is no variableness, neither shadow of turning.” James 1:17 . Ed 50.3"
Both passages emphasize the unchanging nature of God. The EGW passage directly echoes the sentiment of Malachi 3:6, applying it to God's work and character.
Malachi 3:7
"Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return?"
Said the True Witness to the church at Ephesus: “I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.” Revelation 2:4, 5 . The Saviour watches for a response to His offers of love and forgiveness, with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, suffering son. He cries after the wanderer, “Return unto Me, and I will return unto you.” Malachi 3:7 . But if the erring one persistently refuses to heed the voice that calls him with pitying, tender love, he will at last be left in darkness. The heart that has long slighted God's mercy, becomes hardened in sin, and is no longer susceptible to the influence of the grace of God. Fearful will be the doom of that soul of whom the pleading Saviour shall finally declare, he “is joined to …
Ellen White directly references Malachi 3:7 in this passage.
"The covenant of “life and peace” God had made with the sons of Levi—the covenant which, if kept, would have brought untold blessing—the Lord now offered to renew with those who once had been spiritual leaders, but who through transgression had become “contemptible and base before all the people.” Malachi 2:5, 9 . PK 706.1 Solemnly evildoers were warned of the day of judgment to come and of Jehovah's purpose to visit with swift destruction every transgressor. Yet none were left without hope; Malachi's prophecies of judgment were accompanied by invitations to the impenitent to make their peace with God. “Return unto Me,” the Lord urged; “and I will return unto you.” Malachi 3:7 . PK 706.2"
Ellen White directly references Malachi 3:7 in this passage.
"At the evening meeting I was taken off in vision, and the power of God fell upon the company. I related what the Lord had given me for the people. It was this: “Return unto Me, and I will return unto thee, and heal all thy backslidings. Tear down the rubbish from the door of thy heart, and open the door, and I will come in and sup with thee.” I saw that if they would clear the way, and confess their wrongs, Jesus would walk through the midst of us in power. LS 160.3"
The EGW passage directly quotes and alludes to Malachi 3:7, using the phrase "Return unto Me, and I will return unto thee."
"loving obedience and hearty co-operation! Self-vindication is apparent in their response, “Wherein shall we return?” PK 707.1"
The EGW passage directly quotes and references the question posed in Malachi 3:7, making it a clear allusion.
"Oh, how precious was this promise, as it was shown to me in vision! “I will come in to him, and will sup with him, and he with Me.” Oh, the love, the wondrous love of God! After all our lukewarmness and sins He says: “Return unto Me, and I will return unto thee, and will heal all thy backslidings.” This was repeated by the angel a number of times. “Return unto Me, and I will return unto thee, and will heal all thy backslidings.” 1T 143.3 Some, I saw, would gladly return. Others will not let this message to the Laodicean church have its weight upon them. They will glide along, much after the same manner as before, and will be spewed out of the mouth of the Lord. Those only who zealously repent will have favor with God. 1T 144.1"
EGW directly quotes Malachi 3:7, emphasizing the call to return to God.
Malachi 3:8
"Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings."
"The Lord reveals to His people one of their special sins. “Will a man rob God?” He asks. “Yet ye have robbed Me.” Still unconvicted of sin, the disobedient inquire, “Wherein have we robbed Thee?” PK 707.2"
EGW directly quotes Malachi 3:8.
"What an account men will by and by have to render for their selfish use of God's money! Those who disregard the provision God has made for the poor will find not only that they have robbed their fellow men, but that in robbing them they have robbed God and have embezzled His goods. 6T 385.1"
EGW directly alludes to the concept of robbing God, as presented in Malachi 3:8, and applies it to the misuse of funds intended for the poor.
"“Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.... Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it.” “When one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.” “Why? saith the Lord of hosts. Because of Mine house that is waste.” “Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings.” “Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.” Haggai 1:5-9 ; 2:16 ; Malachi 3:8 ; Haggai 1:10 . Ed 143.3"
Ellen White directly references Malachi 3:8 in this passage.
Ministers of God should bear the pointed testimony. The living truths of His word should be brought to bear upon the heart. And when the people in Ohio have a worthy object placed before them, those whose hearts are in sympathy with the work will freely impart of their means to advance the cause of God. The Lord is testing and proving His people. If any have no heart in the work, and fail to bring their offerings to God, He will visit them; and if they continue to cling to their covetousness, He will separate them from His people. I saw that there must be a system which will draw upon all. Young men and young women who have health and strength, have felt but little burden of the work. They are accountable to God for their strength, and should bring a freewill offering to the Lord. And if they will not do this, His prospering hand will be removed from them. 1T 238.1 I saw that the special hand of God has not been with the work in Ohio to prosper the cause there. There is a lack; there s…
The EGW passage directly addresses the issue of offerings and the consequences of withholding them, mirroring the core theme of Malachi 3:8 regarding robbing God in tithes and offerings. The language and concept are very similar.
doing they have committed robbery toward God. Their selfish hearts have not given the tenth of all their increase, which God claims. Neither have they come up to the yearly gatherings with their freewill offerings, their thank offerings, and their trespass offerings. Many have come before the Lord empty-handed. “Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” 3T 510.2 Sin will rest upon us as a people if we do not make most earnest efforts to ascertain those who have donated to the different enterprises who are too poor to give anything. All that they, in the liberality of their souls, have give…
EGW directly quotes Malachi 3:8.
"I call upon our brethren to cease their robbery of God. Some are so situated that wills must be made. But in doing this, care should be taken not to give to sons and daughters means which should flow into the treasury of God. These wills often become the subject of quarrels and dissensions. It is recorded to the praise of God's ancient people that He was not ashamed to be called their God; and the reason assigned is that instead of selfishly seeking for and coveting earthly possessions, or seeking their happiness in worldly pleasures, they placed themselves and all that they had in the hands of God. They lived only for His glory, declaring plainly that they sought a better country, even a heavenly. Of such a people God was not ashamed. They did not disgrace Him in the eyes of the world. The Majesty of heaven was not ashamed to call them brethren. 4T 484.1"
The EGW passage directly addresses the concept of robbing God, which is the central theme of Malachi 3:8. The context of tithes and offerings is also present, solidifying the connection.
"The hearts of men become hardened through selfishness, and, like Ananias and Sapphira, they are tempted to withhold part of the price while pretending to come up to the rules of tithing. Will a man rob God? Should means flow into the treasury exactly according to God's plan,—a tenth of all the increase,—there would be abundance to carry forward His work. 5T 150.2"
EGW directly alludes to Malachi 3:8 by asking "Will a man rob God?" and then connects it to the withholding of tithes, mirroring the core message of the Malachi passage. She also references the story of Ananias and Sapphira, which is a supporting example of the same principle.
"purposed to rob Him in their offerings. 2T 128.1"
The EGW passage directly references the act of robbing God in offerings, which is the central theme of Malachi 3:8. The language is very similar.
"“My brother, you have not taken a course to encourage men to give themselves to the ministry. Instead of bringing the expense of the work down to a low figure, it is your duty to bring the minds of the people to understand that ‘the laborer is worthy of his hire.’” “The churches need to be impressed with the fact that it is their duty to deal honestly with the cause of God, not allowing the guilt of the worst kind of robbery to rest upon them, that of robbing God in tithes and offerings. When settlements are made with the laborers in His cause, they should not be forced to accept small remuneration because there is a lack of money in the treasury. Many have been defrauded of their just dues in this way, and it is just as criminal in the sight of God as for one to keep back the wages of those who are employed in any other regular business. 5T 374.1"
The EGW passage directly quotes and expands upon the concept of robbing God in tithes and offerings from Malachi 3:8. It explicitly connects the failure to adequately compensate ministers with the act of robbing God.
Everywhere its slimy track is seen. It creates discontent and dissension in families; it excites envy and hatred in the poor against the rich; it prompts the grinding oppression of the rich toward the poor. And this evil exists not in the world alone, but in the church. How common even here to find selfishness, avarice, overreaching, neglect of charities, and robbery of God “in tithes and offerings.” Among church members “in good and regular standing” there are, alas! many Achans. Many a man comes statedly to church, and sits at the table of the Lord, while among his possessions are hidden unlawful gains, the things that God has cursed. For a goodly Babylonish garment, multitudes sacrifice the approval of conscience and their hope of heaven. Multitudes barter their integrity, and their capabilities for usefulness, for a bag of silver shekels. The cries of the suffering poor are unheeded; the gospel light is hindered in its course; the scorn of worldlings is kindled by practices that gi…
The EGW passage directly quotes and applies Malachi 3:8, accusing church members of robbing God in tithes and offerings. This is a clear and explicit allusion to the biblical text.
"No human being needs tobacco, but multitudes are perishing for want of the means that by its use is worse than wasted. Have you not been misappropriating the Lord's goods? Have you not been guilty of robbery toward God and your fellow men? “Know ye not that ... ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.” 1 Corinthians 6:19, 20 . MH 330.1"
Both passages address the concept of misappropriating resources that belong to God. EGW connects the misuse of money on tobacco to robbing God, echoing the theme of Malachi 3:8 regarding tithes and offerings.
"Christ has said: “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” “Wherefore by their fruits ye shall know them.” The deeds of a man's life are the fruit he bears. If he is unfaithful and dishonest in temporal matters he is bringing forth briers and thorns; he will be unfaithful in the religious life and will rob God in tithes and offerings. 4T 311.2"
EGW directly alludes to Malachi 3:8 regarding robbing God in tithes and offerings.
treasury or of robbing God. Ministers who preach the word at our large gatherings feel the sinfulness of neglecting to render to God the things that are His. They know that God will not bless His people while they are disregarding His plan of benevolence. They seek to arouse the people to their duty by pointed, practical discourses, showing the danger and sinfulness of selfishness and covetousness. Conviction fastens upon minds, and the icy chill of selfishness is broken. And when the call is made for donations to the cause of God, some, under the stirring influence of the meetings, are aroused to give who otherwise would do nothing. As far as this class is concerned, good results have been realized. But under pressing calls many feel the deepest who have not had their hearts frozen up with selfishness. They have conscientiously kept their means flowing out to advance the cause of God. Their whole being is stirred by the earnest appeals made, and the very ones respond who may have give…
The EGW passage directly references the concept of 'robbing God' in the context of tithes and offerings, which is the central theme of Malachi 3:8. This is a clear and explicit allusion.
"The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom. COL 292.3"
The EGW passage directly relates to the concept of robbing God by misusing resources entrusted for His work, which is the central theme of Malachi 3:8.
"All should be taught to do what they can for the Master; to render to Him according as He has prospered them. He claims as His just due a tenth of their income, be it large or small; and those who withhold this, commit robbery toward Him, and cannot expect His prospering hand to be with them. Even if the church is composed mostly of poor brethren, the subject of systematic benevolence should be thoroughly explained, and the plan heartily adopted. God is able to fulfil His promises. His resources are infinite, and He employs them all in accomplishing His will. And when He sees a faithful performance of duty in the payment of the tithe, He often, in His wise providence, opens ways whereby it shall increase. He who follows God's arrangement in the little that has been given him, will receive the same returns as he who bestows of his abundance. GW 222.2"
The EGW passage directly quotes and expands upon the concept of robbing God in tithes and offerings from Malachi 3:8. It's a clear and undeniable allusion.
"sacred duty to render to God a suitable proportion. Let no one throw in his claims and lead you to rob God. Let not your children steal your offering from God's altar for their own benefit. 1T 220.3"
The phrase "rob God" is a direct allusion to Malachi 3:8, and the context of tithes and offerings further strengthens the connection.
"I saw that anciently the covetousness of some led them to withhold a suitable proportion; they made their offering stinted. This was recorded in heaven, and they were cursed in their harvest and their flocks just as they withheld. Some were visited with affliction in their families. God would not accept a lame offering. It must be without blemish, the best of their flocks, and the best fruits of their fields. And it must be a freewill offering, if they would have the blessing of the Lord rest upon their families and their possessions. 1T 221.1"
Both passages address the issue of robbing God through insufficient offerings. The EGW passage provides a specific example of this robbery through stinted offerings.
"The overseer of the flock of God should faithfully discharge his duty. If he takes the position that, because this is not pleasant to him, he will leave it for some one else to do, he is not a faithful worker. Let him read in Malachi the words of the Lord charging the people with robbery toward God in withholding the tithes. The mighty God declares, “Ye are cursed with a curse.” [ Malachi 3:9 ] When the one who ministers in word and doctrine sees the people pursuing a course that will bring this curse upon them, how can he neglect his duty to give them instruction and warning? Every church-member should be taught to be faithful in paying an honest tithe.— Testimonies for the Church 9:246-251 . GW 228.2"
EGW directly quotes and references Malachi 3:9, connecting the withholding of tithes with a curse.
"A very plain, definite message has been given to me for our people. I am bidden to tell them that they are making a mistake in applying the tithe to various objects, which, though good in themselves, are not the object to which the Lord has said that the tithe should be applied. Those who make this use of the tithe are departing from the Lord's arrangement. God will judge for these things. GW 226.2"
The EGW passage directly echoes the sentiment of Malachi 3:8, which questions whether a man will rob God and identifies the misuse of tithes and offerings as a form of robbery.
"An enormous sum is yearly squandered for this indulgence, while souls are perishing for the word of life. Professed Christians rob God in tithes and offerings, while they offer on the altar of destroying lust, in the use of tobacco, more than they give to relieve the poor or to supply the wants of God's cause. Those who are truly sanctified will overcome every hurtful lust. Then all these channels of needless expense will be turned to the Lord's treasury, and Christians will take the lead in self-denial, in self-sacrifice, and in temperance. Then they will be the light of the world. SL 32.1"
EGW directly references the concept of robbing God in tithes and offerings, which is the central theme of Malachi 3:8. The connection is clear and intentional.
"robbery toward God. And they are robbing their fellow men also. The opportunity of blessing others, the very work for which God sent them into the world, has by their own course of action been cut short. And they have unfitted themselves to do even that which in a briefer period of time they might have accomplished. The Lord holds us guilty when by our injurious habits we thus deprive the world of good. COL 346.4"
Both passages deal with robbing God, though EGW broadens the concept beyond tithes and offerings to include depriving others of blessings through harmful habits.
"The minister should, by precept and example, teach the people to regard the tithe as sacred. He should not feel that he can retain and apply it according to his own judgment because he is a minister. It is not his. He is not at liberty to devote to himself whatever he thinks is his due. He should not give his influence to any plans for diverting from their legitimate use the tithes and offerings dedicated to God. They are to be placed in His treasury and held sacred for His service as He has appointed. 9T 247.2"
EGW's statement about tithes being sacred and not to be diverted from their intended use directly reflects the principle in Malachi 3:8 regarding robbing God in tithes and offerings.
"Persons who thus pledge to their fellow men do not generally think of asking to be released from their pledges. A vow made to God, the Giver of all favors, is of still greater importance; then why should we seek to be released from our vows to God? Will man consider his promise less binding because made to God? Because his vow will not be put to trial in courts of justice, is it less valid? Will a man who professes to be saved by the blood of the infinite sacrifice of Jesus Christ, “rob God”? Are not his vows and his actions weighed in the balances of justice in the heavenly courts? 4T 470.2"
The EGW passage explicitly asks, "Will a man who professes to be saved by the blood of the infinite sacrifice of Jesus Christ, 'rob God'?" This is a direct reference to Malachi 3:8, which asks, "Will a man rob God? Yet ye have robbed me." The EGW passage uses this question to emphasize the importance of keeping vows made to God.
"professed Christians put off the claims of Jesus in life and insult Him by giving Him a mere pittance at death. Let all of this class remember that this robbery of God is not an impulsive action, but a well-considered plan which they preface by saying: “Being in sound mind.” After having defrauded the cause of God through life they perpetuate the fraud after death. And this is with the full consent of all the powers of the mind. Such a will many are content to cherish for a dying pillow. Their will is a part of their preparation for death and is prepared so that their possessions shall not disturb their dying hours. Can these dwell with pleasure upon the requirement that will be made of them to give an account of their stewardship? 4T 481.1"
The EGW passage directly alludes to Malachi 3:8 by using the phrase "robbery of God" and connecting it to the withholding of resources from God's cause. The context of both passages is about defrauding God through improper handling of tithes and offerings.
"Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord's house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere. PK 670.2"
Both passages address the issue of insufficient tithes and offerings. Malachi 3:8 accuses the people of robbing God in tithes and offerings, while the EGW passage describes how the misapplication of offerings led to discouragement and a reluctance to pay tithes, resulting in poorly supplied treasuries.
more to them than ten tenths. Those who have thought to increase their gains by withholding from God, or by bringing Him an inferior offering,—the lame, the blind, or the diseased,—have been sure to suffer loss. 3T 546.3 Providence, though unseen, is ever at work in the affairs of men. God's hand can prosper or withhold, and He frequently withholds from one while He seems to prosper another. All this is to test and prove men and to reveal the heart. He lets misfortune overtake one brother while He prospers others to see if those whom He favors have His fear before their eyes and will perform the duty enjoined upon them in His word to love their neighbor as themselves and to help their poorer brother from a love to do good. Acts of generosity and benevolence were designed by God to keep the hearts of the children of men tender and sympathetic, and to encourage in them an interest and affection for one another in imitation of the Master, who for our sakes became poor, that we through His…
EGW alludes to the concept of robbing God in tithes and offerings, as mentioned in Malachi 3:8, and connects it to the consequences of withholding from God.
“If the presidents and other laborers in our conferences impress upon the minds of the people the character of the crime of robbing God, and if they have a true spirit of devotion and a burden of the work, God will make their labors a blessing to the people, and fruit will be seen as the result of their efforts. Ministers have failed greatly in their duty to so labor with the churches. There is important work to be done aside from that of preaching. Had this been done, as God designed it should be, there would have been many more laborers in the field than there now are. And had the ministers done their duty in educating every member, whether rich or poor, to give as God has prospered him, there would be a full treasury from which to pay the honest debts to the workers; and this would greatly advance missionary work in all their borders. God has shown me that many souls are in danger of eternal ruin through selfishness and worldliness; and the watchmen are guilty, for they have neglect…
This passage also directly alludes to Malachi 3:8, discussing the crime of robbing God and connecting it to the failure of leaders to encourage proper giving. It's a clear echo of the biblical text.
Believing parents have frequently transferred their property to their unbelieving children, thus putting it out of their power to render to God the things that are His. By so doing they lay off that responsibility which God has laid upon them, and place in the enemy's ranks means which God has entrusted to them to be returned to Him by being invested in His cause when He shall require it of them. It is not in God's order that parents who are capable of managing their own business should give up the control of their property, even to children who are of the same faith. These seldom possess as much devotion to the cause as they should, and they have not been schooled in adversity and affliction so as to place a high estimate upon the eternal treasure and less upon the earthly. The means placed in the hands of such is the greatest evil. It is a temptation to them to place their affections upon the earthly and trust to property and feel that they need but little besides. When means which t…
EGW's statement about rendering to God what is His directly echoes the principle in Malachi 3:8 about not robbing God in tithes and offerings. The context is different (property transfer vs. tithes), but the underlying principle is the same.
"Through messages such as those borne by Malachi, the last of the Old Testament prophets, as well as through oppression from heathen foes, the Israelites finally learned the lesson that true prosperity depends upon obedience to the law of God. But with many of the people, obedience was not the outflow of faith and love. Their motives were selfish. Outward service was rendered as a means of attaining to national greatness. The chosen people did not become the light of the world, but shut themselves away from the world as a safeguard against being seduced into idolatry. The restrictions which God had given, forbidding intermarriage between His people and the heathen, and prohibiting Israel from joining in the idolatrous practices of surrounding nations, were so perverted as to build up a wall of partition between the Israelites and all other peoples, thus shutting from others the very blessings which God had commissioned Israel to give to the world. PK 708.1"
The EGW passage refers to Malachi's message about robbing God in tithes and offerings and connects it to the Israelites' overall obedience and prosperity. While not a direct quote, the thematic link is strong.
"world, dishonor their Maker. Robbery of God is written opposite their names in the books of heaven. COL 266.2 The rich man had all that money could procure, but he did not possess the riches that would have kept his account right with God. He had lived as if all that he possessed were his own. He had neglected the call of God and the claims of the suffering poor. But at length there comes a call which he cannot neglect. By a power which he cannot question or resist he is commanded to quit the premises of which he is no longer steward. The once-rich man is reduced to hopeless poverty. The robe of Christ's righteousness, woven in the loom of heaven, can never cover him. He who once wore the richest purple, the finest linen, is reduced to nakedness. His probation is ended. He brought nothing into the world, and he can take nothing out of it. COL 267.1"
While not a direct quote, the passage echoes the theme of robbing God by withholding what is due to Him, and the consequences of such actions. The reference to 'Robbery of God' is a strong indicator.
The husbandmen who had been placed in charge of the Lord's vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves. COL 292.1 The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a “Thus saith the Lord” and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man…
The EGW passage discusses the unfaithfulness of the priests and teachers, who were not using their positions to serve God, but rather for their own gain. This aligns with the theme of robbing God in Malachi 3:8, as the priests were not giving God what He was due.
"of God that which has been especially dedicated to Him. All should regard this matter in the right light. Let no one, when brought into a strait place, take money consecrated to religious purposes, and use it for his own advantage, soothing his conscience by saying that he will repay it at some future time. Far better cut down the expenses to correspond with the income, to restrict the wants and live within the means, than to use the Lord's money for secular purposes. GW 224.2"
The EGW passage directly refers to the concept of robbing God by misusing dedicated funds, which is the core message of Malachi 3:8. The connection is explicit and intentional.
"The Use of the Tithe God has given special direction as to the use of the tithe. He does not design that His work shall be crippled for want of means. That there may be no haphazard work and error, He has made our duty on these points very plain. The portion that God has reserved for Himself is not to be diverted to any other purpose than that which He has specified. Let none feel at liberty to retain their tithe, to use according to their own judgment. They are not to use it for themselves in an emergency, nor to apply it as they see fit, even in what they may regard as the Lord's work. GW 224"
The EGW passage directly addresses the issue of misusing tithe, which Malachi 3:8 identifies as robbing God. The connection is more than a thematic parallel; it's a direct application of the principle.
"When all that we have and are is not consecrated to God, selfish interests close our eyes to the importance of the work, and the means that God calls for is withheld. But He who has lent us this means for the advancement of His cause will frequently withdraw His prospering hand and in some way scatter the means thus withheld, and it will be lost to its possessor and lost to the cause of God. It is not preserved in this world or in the world to come. God is robbed, and Satan triumphs. The Lord would have you closely search your own heart, Brother O, and get the love of the world out of it. Die to self, and live unto God. Then will you be of that number who are the light of the world. 2T 690.2"
Both passages address the concept of robbing God by withholding what is due to Him. Malachi 3:8 specifically mentions tithes and offerings, while EGW speaks more generally about withholding means for the advancement of God's cause. The connection is thematic, focusing on the idea of depriving God of what is rightfully His.
"It is a denial of Christ to make preparation for visitors which requires time that rightly belongs to the Lord. In this we commit robbery of God. And we wrong others as well. In preparing an elaborate entertainment, many deprive their own families of needed attention, and their example leads others to follow the same course. 6T 343.2 Needless worries and burdens are created by the desire to make a display in entertaining visitors. In order to prepare a great variety for the table, the housewife overworks; because of the many dishes prepared, the guests overeat; and disease and suffering, from overwork on the one hand and overeating on the other, are the result. These elaborate feasts are a burden and an injury. 6T 343.3"
The EGW passage uses the concept of 'robbery of God' in the context of misusing time and resources meant for God's service, drawing a parallel to Malachi 3:8, which addresses robbing God in tithes and offerings. While the specific actions differ, the underlying principle of withholding what belongs to God is the same.
"into the meeting. Do less temporal, everyday labor, but do not rob God by giving Him, on the Sabbath, service which He cannot accept. You should not be as men who have no spiritual life. The people need your help on the Sabbath. Give them food from the word. Bring your choicest gifts to God on His holy day. Let the precious life of the soul be given to Him in consecrated service. 6T 361.3"
EGW directly uses the concept of 'robbing God' which is the central theme of Malachi 3:8. She applies it to the context of Sabbath keeping, specifically in giving unacceptable service.
"I saw that the Lord's work has not been more sacred in your eyes than your own business. Eternal things have not been discerned. The Lord has sent warnings and reproofs to arouse you to a sense of your duty by letting you know what is expected of you, but you have not regarded these warnings. You have not realized that you were dealing with God. You have robbed God and served yourselves. 2T 570.2"
The EGW passage accuses the individuals of robbing God by prioritizing their own business and neglecting their duty. This echoes the accusation in Malachi 3:8, where the people are accused of robbing God in tithes and offerings. The parallel lies in the concept of withholding what is due to God.
"Some have not come up and united in the plan of systematic benevolence, excusing themselves because they were not free from debt. They plead that they must first “owe no man anything.” But the fact that they are in debt does not excuse them. I saw that they should render to Caesar the things that are Caesar's, and to God the things that are God's. Some feel conscientious to “owe no man anything,” and think that God can require nothing of them until their debts are all paid. Here they deceive themselves. They fail to render to God the things that are His. Everyone must bring to the Lord a suitable offering. Those who are in debt should take the amount of their debts from what they possess, and give a proportion of the remainder. 1T 220.2"
While not a direct quote, the passage in EGW echoes the sentiment of Malachi 3:8 regarding robbing God through withholding tithes and offerings. EGW's emphasis on giving to God even when in debt aligns with the idea that God's claim takes precedence.
"Of the millions of Israel there was but one man who, in that solemn hour of triumph and of judgment, had dared to transgress the command of God. Achan's covetousness was excited by the sight of that costly robe of Shinar; even when it had brought him face to face with death he called it “a goodly Babylonish garment.” One sin had led to another, and he appropriated the gold and silver devoted to the treasury of the Lord—he robbed God of the first fruits of the land of Canaan. PP 496.1"
Both passages deal with robbing God, Achan with physical objects and Malachi with tithes. The connection is thematic.
The case of Ananias and Sapphira was presented before me to illustrate the course of those who put down their property below its value. They pretended to make a freewill offering of their possessions to the Lord. Said Peter: “Tell me whether ye sold the land for so much?” The answer was: “Yea, for so much.” Some in this evil age would not consider that a lie. But the Lord regarded it thus. They had sold it for so much, and much more. They had professed to consecrate all to God. To Him they had dissembled, and their retribution lingered not. 1T 221.2 I saw that in the arrangement of systematic benevolence, hearts will be tested and proved. It is a constant, living test. It brings one to understand his own heart, to see whether the truth or the love of the world predominates. Here is a test for the naturally selfish and covetous. They will put down their possessions at very low figures. Here they dissemble. Said the angel: “Cursed be he that doeth the work of the Lord deceitfully.” Angel…
Both passages deal with the issue of dishonesty in offerings to God. While not a direct quote, the underlying theme of robbing God through deceitful practices is present in both.
"the god of this world. Christ has bought them by His own blood; but they rob Christ, rob God, tear themselves to pieces, and are almost useless in society. 1T 476.1"
EGW's statement 'they rob Christ, rob God' thematically parallels Malachi 3:8, which addresses the issue of robbing God. While EGW's statement is broader than just tithes and offerings, the core concept of withholding what is due to God is present in both passages.
"“You will make every exertion,” they said, “to collect the revenues of the chapter, without overlooking the least. You will exhort the faithful, both from the pulpit and in the confessional, to pay all tithes and dues, and to show by their offerings their affection to the church. You will be diligent in increasing the income arising from the sick, from masses, and in general from every ecclesiastical ordinance.” “As for the administration of the sacraments, the preaching, and the care of the flock,” added his instructors, “these are also the duties of the chaplain. But for these you may employ a substitute, and particularly in preaching. You should administer the sacraments to none but persons of note, and only when called upon; you are forbidden to do so without distinction of persons.”— Ibid., b. 8, ch. 6. GC 176.3"
Both passages deal with the issue of tithes and offerings, and the corruption of religious leaders in prioritizing financial gain. The EGW passage directly quotes instructions to collect revenues, mirroring the concern about robbing God in Malachi 3:8.
Men who possess thousands remain at home year after year, engrossed in their worldly cares and interests, and feel that they cannot afford to make the small sacrifice of attending the yearly gatherings to worship God. He has blessed them in basket and in store, and surrounded them with His benefits on the right hand and on the left; yet they withhold from Him the small offerings which He requires of them. They love to serve themselves. Their souls will be like the unrefreshed desert, without the dew or rain of heaven. The Lord has brought to them the precious blessing of His grace; He has delivered them from the slavery of sin and the bondage of error, and has opened to their darkened understandings the glorious light of present truth. And shall these evidences of His love and mercy call forth no gratitude in return? Will those who profess to believe that the end of all things is at hand be blind to their own spiritual interests, and live for this world and this life alone? Do they exp…
Both passages address the issue of withholding offerings from God. Malachi directly accuses the people of robbing God in tithes and offerings, while EGW describes those who are blessed materially but fail to make sacrifices for God's work.
"covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. At times these warnings were heeded, and rich blessings were bestowed upon the Jewish nation and through them upon surrounding peoples. But more often in their history they forgot God and lost sight of their high privilege as His representatives. They robbed Him of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. They desired to appropriate to themselves the fruits of the vineyard over which they had been made stewards. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom. PK 20.1"
Both passages address the concept of robbing God. The EGW passage speaks of robbing God of service and religious guidance, while Malachi 3:8 specifically mentions robbing God in tithes and offerings. While not a direct quote, the underlying theme of withholding what is due to God connects the two passages.
"If all were devoted to God, a precious light would shine forth from them, which would have a direct influence upon all who are brought in contact with them. But all need a work done for them. Some are far from God, variable and unstable as water; they have no idea of sacrifice. When they desire any special indulgence or pleasure, or any article of dress, they do not consider whether or not they can do without the article, or deny themselves the pleasure, and make a freewill offering to God. How many have considered that they were required to make some sacrifice? Although it may be of less value than that of the wealthy man who possesses his thousands, yet that which really costs self-denial would be a precious sacrifice, an offering to God. It would be a sweet-smelling savor, and come up from his altar like sweet incense. 2T 127.1"
Both passages address the idea of offering to God. Malachi focuses on tithes and offerings, while EGW speaks more broadly about sacrifice and self-denial. The connection is present, but not as strong as other pairs.
Malachi 3:8-9
"Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation."
"There is a work for you both to do. Forever cease your murmurings. Brother G, suffer not the close, penurious, selfish spirit of your wife to control your actions. You have been drinking in the same spirit, and you have both robbed God. The plea of poverty is upon you lips, but Heaven knows it is false; yet your words will be all true; you will be poor indeed, if you continue to cherish the love of the world as you have done. “Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse.” Wipe off this curse as fast as possible. 2T 59.1"
EGW directly quotes Malachi 3:8-9.
"is with hard labor that even this is obtained. If the eyes of all could be opened to see how prevailing covetousness has hindered the advancement of the work of God, and how much more might have been done had all acted up to God's plan in tithes and offerings, there would be a decided reform on the part of many; for they would not dare to hinder the work of advancing the cause of God as they have done. The church is asleep as to the work it might do if it would give up all for Christ. A true spirit of self-sacrifice would be an argument for the reality and power of the gospel which the world could not misunderstand or gainsay, and abundant blessings would be poured upon the church. 4T 483.2"
The EGW passage explicitly refers to the concept of robbing God in tithes and offerings, directly alluding to Malachi 3:8-9. The connection is clear and undeniable.
Malachi 3:8-10
"Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it."
"Definite indeed is the Lord's answer: “In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. Bring ye all the tithes into the store-house, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.” Verses 7-12 . PK 707.3"
EGW directly quotes Malachi 3:8-10.
"The Lord requires that we return to Him in tithes and offerings a portion of the goods He has lent us. He accepts these offerings as an act of humble obedience on our part and a grateful acknowledgment of our indebtedness to Him for all the blessings we enjoy. Then let us offer willingly, saying with David: “All things come of Thee, and of Thine own have we given Thee.” Withholding more than is meet tends to poverty. God will bear long with some, He will test and prove all; but His curse will surely follow the selfish, world-loving professor of truth. God knows the heart; every thought and every purpose is open to His eye. He says: “Them that honor Me I will honor, and they that despise Me shall be lightly esteemed.” He knows whom to bless and who are deserving of His curse. He makes no mistakes, for angels are keeping a record of all our works and words. 5T 267"
EGW's passage directly addresses the principle of returning tithes and offerings to God, and the consequences of withholding them, which is the central theme of Malachi 3:8-10. The connection is strong and explicit.
"The Use of the Tithe God has given special direction as to the use of the tithe. He does not design that His work shall be crippled for want of means. That there may be no haphazard work and no error, He has made our duty on these points very plain. The portion that God has reserved for Himself is not to be diverted to any other purpose than that which He has specified. Let none feel at liberty to retain their tithe, to use according to their own judgment. They are not to use it for themselves in an emergency, nor to apply it as they see fit, even in what they may regard as the Lord's work. 9T 247"
The EGW passage directly addresses the principle of tithing as outlined in Malachi 3:8-10, emphasizing the proper use of tithe and warning against diverting it for other purposes. It echoes the sentiment of not robbing God and ensuring there are resources for God's work.
"There are many who have looked upon the Jewish nation as a people to be pitied because they were constantly taxed for the support of their religion; but God, who created man and provided him with all the blessings he enjoys, knew what was for his best good. And through His blessing He made their nine tenths worth more to them than the entire amount without His blessing. If any, through selfishness, robbed God or brought to Him an offering not perfect, disaster and loss were sure to follow them. God reads the motives of the heart. He is acquainted with the purposes of men and will mete out to them in His own good time as they have merited. 3T 404.3"
The EGW passage directly alludes to the concept of robbing God through insufficient tithes and offerings, as described in Malachi 3:8-10. It also mentions the consequences of such actions and the blessings of faithful giving.
It is time for us to heed the teaching of God's word. All His injunctions are given for our good, to convert the soul from sin to righteousness. Every convert to the truth should be instructed in regard to the Lord's requirement for tithes and offerings. As churches are raised up, this work must be taken hold of decidedly and carried forward in the spirit of Christ. All that men enjoy, they receive from the Lord's great firm, and He is pleased to have His heritage enjoy His goods; but all who stand under the bloodstained banner of Prince Immanuel are to acknowledge their dependence upon God and their accountability to Him by returning to the treasury a certain portion as His own. This is to be invested in missionary work in fulfillment of the commission given to His disciples by the Son of God: “All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations.” “Go ye into all the world, and preach the gospel to every creature,” “baptizing them in the name of t…
The EGW passage directly addresses the topic of tithes and offerings and echoes the concept of returning a portion to God, which is the central theme of Malachi 3:8-10. The reference to the 'treasury' also strongly suggests a connection.
Malachi 3:9
"Ye are cursed with a curse: for ye have robbed me, even this whole nation."
"The overseer of the flock of God should faithfully discharge his duty. If he takes the position that because this is not pleasant to him, he will leave it for someone else to do, he is not a faithful worker. Let him read in Malachi the words of the Lord charging the people with robbery toward God in withholding the tithes. The mighty God declares: “Ye are cursed with a curse.” Malachi 3:9 . When the one who ministers in word and doctrine sees the people pursuing a course that will bring this curse upon them, how can he neglect his duty to give them instruction and warning? Every church member should be taught to be faithful in paying an honest tithe. 9T 250.2"
EGW directly quotes Malachi 3:9 regarding the curse for withholding tithes.
"God lays His hand upon all man's possessions, saying: I am the owner of the universe, and these goods are Mine. The tithe you have withheld I reserve for the support of My servants in their work of opening the Scriptures to those who are in the regions of darkness, who do not understand My law. In using My reserve fund to gratify your own desires you have robbed souls of the light which I made provision for them to receive. You have had opportunity to show loyalty to Me, but you have not done this. You have robbed Me; you have stolen My reserve fund. “Ye are cursed with a curse.” Malachi 3:9 . 6T 387.2"
Ellen White directly references Malachi 3:9 in this passage.
"The overseer of the flock of God should faithfully discharge his duty. If he takes the position that, because this is not pleasant to him, he will leave it for some one else to do, he is not a faithful worker. Let him read in Malachi the words of the Lord charging the people with robbery toward God in withholding the tithes. The mighty God declares, “Ye are cursed with a curse.” [ Malachi 3:9 ] When the one who ministers in word and doctrine sees the people pursuing a course that will bring this curse upon them, how can he neglect his duty to give them instruction and warning? Every church-member should be taught to be faithful in paying an honest tithe.— Testimonies for the Church 9:246-251 . GW 228.2"
EGW directly quotes Malachi 3:9, linking the curse to the act of robbing God through withheld tithes.
"designed to have done. God was not honored by the use made of His entrusted goods. Therefore He let the curse fall upon them, permitting the spoiler to destroy their fruits and to bring calamities upon them. 6T 389.2"
Both passages connect disobedience in financial matters with a curse or negative consequences from God. The EGW passage elaborates on the reasons for the curse, linking it to the misuse of God's entrusted goods, which aligns with the theme of robbing God in Malachi.
"I saw that anciently the covetousness of some led them to withhold a suitable proportion; they made their offering stinted. This was recorded in heaven, and they were cursed in their harvest and their flocks just as they withheld. Some were visited with affliction in their families. God would not accept a lame offering. It must be without blemish, the best of their flocks, and the best fruits of their fields. And it must be a freewill offering, if they would have the blessing of the Lord rest upon their families and their possessions. 1T 221.1"
Both passages discuss being cursed for withholding offerings. The EGW passage elaborates on the consequences of withholding, which aligns with the curse mentioned in Malachi.
Malachi 3:10
"Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it."
"The Lord has made us His stewards. He has placed His means in our hands for faithful distribution. He asks us to render to Him His own. He has reserved the tithe as His sacred portion to be used in sending the gospel to all parts of the world. My brethren and sisters, confess and forsake your selfishness, and bring to the Lord your gifts and offerings. Bring Him also the tithe that you have withheld. Come confessing your neglect. Prove the Lord, as He has invited you to do. “I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.” Malachi 3:11 . 9T 51.3"
EGW directly quotes Malachi 3:11 and builds her argument about tithing around it.
"Read carefully the third chapter of Malachi and see what God says about the tithe. If our churches will take their stand upon the Lord's word and be faithful in paying their tithe into His treasury, more laborers will be encouraged to take up ministerial work. More men would give themselves to the ministry were they not told of the depleted treasury. There should be an abundant supply in the Lord's treasury, and there would be if selfish hearts and hands had not withheld the tithes or made use of them to support other lines of work. 9T 249.3"
EGW directly references Malachi 3:10 and its teaching on tithes, making it an explicit allusion.
"“Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Verse 10 . 9T 251.1"
EGW directly quotes Malachi 3:10.
"“Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed: for ye shall be a delightsome land.” Malachi 3:10-12 . Ed 140.4"
EGW directly quotes Malachi 3:10.
"“Bring ye all the tithes into the storehouse” ( Malachi 3:10 ), is God's command. No appeal is made to gratitude or to generosity. This is a matter of simple honesty. The tithe is the Lord's; and He bids us return to Him that which is His own. Ed 138.4"
Ellen White directly references Malachi 3:10 in this passage.
"As God's work extends, calls for help will come more and more frequently. That these calls may be answered, Christians should heed the command, “Bring ye all the tithes into the storehouse, that there may be meat in Mine house.” Malachi 3:10 . If professing Christians would faithfully bring to God their tithes and offerings, His treasury would be full. There would then be no occasion to resort to fairs, lotteries, or parties of pleasure to secure funds for the support of the gospel. AA 338.1"
Ellen White directly references Malachi 3:10 in this passage.
doing they have committed robbery toward God. Their selfish hearts have not given the tenth of all their increase, which God claims. Neither have they come up to the yearly gatherings with their freewill offerings, their thank offerings, and their trespass offerings. Many have come before the Lord empty-handed. “Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” 3T 510.2 Sin will rest upon us as a people if we do not make most earnest efforts to ascertain those who have donated to the different enterprises who are too poor to give anything. All that they, in the liberality of their souls, have give…
EGW directly quotes Malachi 3:10.
"God has made men His stewards. The property which He has placed in their hands is the means that He has provided for the spread of the gospel. To those who prove themselves faithful stewards He will commit greater trusts. Saith the Lord, “Them that honor Me I will honor.” 1 Samuel 2:30 . “God loveth a cheerful giver,” and when His people, with grateful hearts, bring their gifts and offerings to Him, “not grudgingly, or of necessity,” His blessing will attend them, as He has promised. “Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Malachi 3:10 . PP 529.2"
EGW directly quotes Malachi 3:10.
"It is part of the minister's work to teach those who accept the truth through his efforts, to bring the tithe to the storehouse, as an acknowledgment of their dependence upon God. The new converts should be fully enlightened as to their duty to return to the Lord His own. The command to pay tithe is so plain that there is no semblance of excuse for disregarding it. He who neglects to give instruction on this point, leaves undone a most important part of his work. GW 370.1"
EGW directly references and expands upon the principle of tithing found in Malachi 3:10, emphasizing the minister's role in teaching new converts about this duty.
"Read carefully the third chapter of Malachi, and see what God says about the tithe. If our churches will take their stand upon the Lord's word, and be faithful in paying their tithe into His treasury, more laborers will be encouraged to take up ministerial work. More men would give themselves to the ministry were they not told of the depleted treasury. There should be an abundant supply in the Lord's treasury, and there would be if selfish hearts and hands had not withheld the tithes, or made use of them to support other lines of work. GW 227.1"
EGW directly references Malachi 3 and discusses the importance of tithe-paying, echoing the verse's call to bring tithes into the storehouse.
"Although for ages sin has been strengthening its hold on the human race, although through falsehood and artifice Satan has cast the black shadow of his interpretation upon the word of God, and has caused men to doubt His goodness; yet the Father's mercy and love have not ceased to flow earthward in rich currents. If human beings would open the windows of the soul heavenward, in appreciation of the divine gifts, a flood of healing virtue would pour in. MH 116.1"
The EGW passage explicitly alludes to Malachi 3:10 by using the phrase 'open the windows of the soul heavenward' and referencing a 'flood of healing virtue' pouring in, mirroring the promise of God opening the windows of heaven and pouring out a blessing in Malachi.
"Our churches can help in this matter if they will. Those members to whom the Lord has given means can invest their money in the cause without interest or at a low rate of interest, and by their freewill offerings they can help to support the work. The Lord asks you to return cheerfully to Him a portion of the goods He has lent you, and thus become His almoners. 9T 71.2"
The EGW passage directly echoes the principle of returning a portion of one's goods to God, which is the core concept of tithing presented in Malachi 3:10. The phrase 'return cheerfully to Him a portion of the goods He has lent you' is a clear parallel.
"That there may be funds in the treasury for the support of the ministry, and to meet the calls for assistance in missionary enterprises, it is necessary that the people of God give cheerfully and liberally. A solemn responsibility rests upon ministers to keep before the churches the needs of the cause of God and to educate them to be liberal. When this is neglected, and the churches fail to give for the necessities of others, not only does the work of the Lord suffer, but the blessing that should come to believers is withheld. AA 341.2"
Both passages connect giving to God with blessings and the support of ministry. Malachi 3:10 focuses on tithes, while EGW broadens it to include other forms of giving, but the core idea of giving leading to blessings is present in both.
"A flood of light is shining from the word of God, and there must be an awakening to neglected opportunities. When all are faithful in giving back to God His own in tithes and offerings, the way will be opened for the world to hear the message for this time. If the hearts of God's people were filled with love for Christ, if every church member were thoroughly imbued with the spirit of self-sacrifice, if all manifested thorough earnestness, there would be no lack of funds for home or foreign missions. Our resources would be multiplied; a thousand doors of usefulness would be opened, and we should be invited to enter. Had the purpose of God been carried out by His people in giving to the world the message of mercy, Christ would, ere this, have come to the earth, and the saints would have received their welcome into the city of God. 6T 449.4"
EGW's passage directly references tithes and offerings and the blessings that follow faithfulness in giving, which is the central theme of Malachi 3:10. Both passages connect financial faithfulness with spiritual blessings and the advancement of God's work.
"The minister should, by precept and example, teach the people to regard the tithe as sacred. He should not feel that he can retain and apply it according to his own judgment because he is a minister. It is not his. He is not at liberty to devote to himself whatever he thinks is his due. He should not give his influence to any plans for diverting from their legitimate use the tithes and offerings dedicated to God. They are to be placed in His treasury, and held sacred for His service as He has appointed. GW 225.1"
The EGW passage directly relates to Malachi 3:10 by emphasizing the proper use of tithes and offerings, which should be brought to the storehouse (treasury).
"Withholding Means The blessing of God will rest upon those in ----- who have the cause of Christ at heart. The freewill offerings of our brethren and sisters, made in faith and love to the crucified Redeemer, will bring back blessings to them; for God marks and remembers every act of liberality on the part of His saints. In preparing a house of worship, there must be a great exercise of faith and trust in God. In business transactions those who venture nothing make but little advancement; why not have faith also in an enterprise for God and invest in His cause? 4T 76"
Both passages connect giving to God's work with receiving blessings in return. While not a direct quote, the principle of sowing and reaping is present in both.
Malachi 3:10-12
"Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts."
"But the Lord in His great mercy is ready to forgive, and He says, “Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, ... if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed; for ye shall be a delightsome land, saith the Lord of hosts.” Malachi 3:10-12 . COL 144.5"
Ellen White directly references Malachi 3:10-12 in this passage.
"“Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed: for ye shall be a delightsome land.” Malachi 3:10-12 . Ed 140.4"
Ellen White directly references Malachi 3:10-12 in this passage.
Malachi 3:11
"And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts."
"Definite indeed is the Lord's answer: “In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. Bring ye all the tithes into the store-house, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.” Verses 7-12 . PK 707.3"
The EGW passage directly quotes Malachi 3:11.
"“Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed: for ye shall be a delightsome land.” Malachi 3:10-12 . Ed 140.4"
EGW directly quotes Malachi 3:11.
"The contributions required of the Hebrews for religious and charitable purposes amounted to fully one fourth of their income. So heavy a tax upon the resources of the people might be expected to reduce them to poverty; but, on the contrary, the faithful observance of these regulations was one of the conditions of their prosperity. On condition of their obedience God made them this promise: “I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.” Malachi 3:11 . PP 527.1"
Ellen White directly references Malachi 3:11 in this passage.
"The Lord has made us His stewards. He has placed His means in our hands for faithful distribution. He asks us to render to Him His own. He has reserved the tithe as His sacred portion to be used in sending the gospel to all parts of the world. My brethren and sisters, confess and forsake your selfishness, and bring to the Lord your gifts and offerings. Bring Him also the tithe that you have withheld. Come confessing your neglect. Prove the Lord, as He has invited you to do. “I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.” Malachi 3:11 . 9T 51.3"
Ellen White directly references Malachi 3:11 in this passage.
"For over a year the temple was neglected and well-nigh forsaken. The people dwelt in their homes and strove to attain temporal prosperity, but their situation was deplorable. Work as they might they did not prosper. The very elements of nature seemed to conspire against them. Because they had let the temple lie waste, the Lord sent upon their substance a wasting drought. God had bestowed upon them the fruits of field and garden, the corn and the wine and the oil, as a token of His favor; but because they had used these bountiful gifts so selfishly, the blessings were removed. PK 573.1"
Both passages discuss God rebuking the 'devourer' and preventing the destruction of crops as a blessing for obedience. EGW describes the removal of blessings (fruits, corn, wine, oil) due to selfishness, which aligns with the principle in Malachi 3:11. The connection is thematic and meaningful.
Malachi 3:12
"And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts."
"call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.” 6T 446.3"
EGW directly quotes Malachi 3:12, making it a clear and explicit allusion.
"“Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed: for ye shall be a delightsome land.” Malachi 3:10-12 . Ed 140.4"
EGW directly quotes Malachi 3:12.
Malachi 3:16
"Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name."
"“A book of remembrance” is written before God, in which are recorded the good deeds of “them that feared the Lord, and that thought upon His name.” Malachi 3:16 . Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: “Remember me, O my God, ... and wipe not out my good deeds that I have done for the house of my God.” Nehemiah 13:14 . In the book of God's remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ's sake, is recorded. Says the psalmist: “Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?” Psalm 56:8 . GC 481.1"
Ellen White directly references Malachi 3:16 in this passage.
"“They that Feared the Lord” In Malachi 3:16 an opposite class is brought to view, a class that meet together, not to find fault with God, but to speak of His glory and tell of His mercies. These have been faithful in their duty. They have given to the Lord His own. Testimonies are borne by them that make the heavenly angels sing and rejoice. These have no complaints to make against God. Those who walk in the light, who are faithful and true in doing their duty, are not heard complaining and finding fault. They speak words of courage, hope, and faith. It is those who serve themselves, who do not give God His own, that complain. 6T 390"
The EGW passage directly references Malachi 3:16 and expands on the characteristics and actions of those who "feared the Lord," contrasting them with those who complain and are unfaithful.
"The Lord has kept an accurate account of their liberality to the cause. He knows what a good work they have done, a work of which the younger laborers have no conception. He has been cognizant of all the privation and self-denial they have endured. He has marked every circumstance of these cases. It is all written in the books. These workers are a spectacle before the world, before angels, and before men; and they are an object- lesson to test the sincerity of our religious principles. The Lord would have our people understand that the pioneers in this work deserve all that our institutions can do for them. God calls upon us to understand that those who have grown old in His service deserve our love, our honor, our deepest respect. GW 430.1"
Both passages refer to God keeping a record of the deeds of those who are faithful. The EGW passage expands on the idea of a 'book of remembrance' by detailing the types of actions recorded and their significance.
"Of every gift that God has bestowed, leading men to unselfish effort, a record is kept in heaven. To trace this in its wide-spreading lines, to look upon those who by our efforts have been uplifted and ennobled, to behold in their history the outworking of true principles—this will be one of the studies and rewards of the heavenly school. Ed 306.1"
The EGW passage speaks of a record being kept in heaven of gifts and efforts, which directly parallels the 'book of remembrance' mentioned in Malachi 3:16. Both passages emphasize God's awareness and recording of righteous deeds.
"As we associate together, we may be a blessing to one another. If we are Christ's, our sweetest thoughts will be of Him. We shall love to talk of Him; and as we speak to one another of His love, our hearts will be softened by divine influences. Beholding the beauty of His character, we shall be “changed into the same image from glory to glory.” 2 Corinthians 3:18 . DA 83.5"
Both passages emphasize the importance of believers speaking to one another about their faith and the positive impact this has. Malachi 3:16 speaks of those who feared the Lord speaking often to one another, and EGW speaks of believers talking of Christ's love and being softened by divine influences. The connection is strong and meaningful.
"I was shown that the recording angel makes a faithful record of every offering dedicated to God and put into the treasury, and also of the final result of the means thus bestowed. The eye of God takes cognizance of every farthing devoted to His cause, and of the willingness or reluctance of the giver. The motive in giving is also chronicled. Those self-sacrificing, consecrated ones who render back to God the things that are His, as He requires of them, will be rewarded according to their works. Even though the means thus consecrated be misapplied, so that it does not accomplish the object which the donor had in view,—the glory of God and the salvation of souls,—those who made the sacrifice in sincerity of soul, with an eye single to the glory of God, will not lose their reward. 2T 518.2"
Both passages discuss God's awareness of and record-keeping regarding the actions and motivations of those who fear Him. The EGW passage expands on the idea of a 'book of remembrance' by specifying that it includes offerings and the motives behind them.
"If Christians would associate together, speaking to each other of the love of God and of the precious truths of redemption, their own hearts would be refreshed and they would refresh one another. We may be daily learning more of our heavenly Father, gaining a fresh experience of His grace; then we shall desire to speak of His love; and as we do this, our own hearts will be warmed and encouraged. If we thought and talked more of Jesus, and less of self, we should have far more of His presence. SC 101.3"
Both passages emphasize the importance of believers speaking to one another about God and the positive effect this has on their relationship with Him. Malachi provides the biblical basis for this practice, and EGW expands on its benefits.
"We should not come together to remain silent; those only are remembered of the Lord who assemble to speak of His honor and glory and tell of His power; upon such the blessing of God will rest, and they will be refreshed. If all moved as they should, no precious time would run to waste, and no reproofs would be needed for long prayers and exhortations; all the time would be occupied by short, pointed testimonies and prayers. Ask, believe, and receive. There is too much mocking the Lord, too much praying that is no praying and that wearies angels and displeases God, too many vain, unmeaning petitions. First we should feel needy, and then ask God for the very things we need, believing that He gives them to us, even while we ask; and then our faith will grow, all will be edified, the weak will be strengthened, and the discouraged and desponding made to look up and believe that God is a rewarder of all those who diligently seek Him. EW 115.1"
Both passages emphasize the importance of speaking about God and remembering Him, leading to blessings and remembrance by God. The EGW passage expands on the specifics of such communication, but the core theme aligns with Malachi 3:16.
Malachi 3:17
"And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him."
"Thus we are to serve God. He only serves who acts up to the highest standard of obedience. All who would be sons and daughters of God must prove themselves co-workers with God and Christ and the heavenly angels. This is the test for every soul. Of those who faithfully serve Him the Lord says, “They shall be Mine... in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him.” Malachi 3:17 . COL 283.1"
Ellen White directly references Malachi 3:17 in this passage.
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…
Ellen White directly references Malachi 3:17 in this passage.
The eye of God, looking down the ages, was fixed upon the crisis which His people are to meet, when earthly powers shall be arrayed against them. Like the captive exile, they will be in fear of death by starvation or by violence. But the Holy One who divided the Red Sea before Israel, will manifest His mighty power and turn their captivity. “They shall be Mine, saith the Lord of hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him.” Malachi 3:17 . If the blood of Christ's faithful witnesses were shed at this time, it would not, like the blood of the martyrs, be as seed sown to yield a harvest for God. Their fidelity would not be a testimony to convince others of the truth; for the obdurate heart has beaten back the waves of mercy until they return no more. If the righteous were now left to fall a prey to their enemies, it would be a triumph for the prince of darkness. Says the psalmist: “In the time of trouble He shall hide m…
Ellen White directly references Malachi 3:17 in this passage.
"I cried to him to forbear, for there were some precious jewels scattered among the rubbish. EW 83.3"
The phrase "precious jewels" is a direct allusion to Malachi 3:17, and the context of separating them from rubbish strongly suggests a connection to the sifting process described in Malachi.
"There are others among the colored people who have quick perceptions and bright minds. Many of the colored race are rich in faith and trust. God sees among them precious jewels that will one day shine out brightly. The colored people deserve more from the hands of the white people than they have received. There are thousands who have minds capable of cultivation and uplifting. With proper labor, many who have been looked upon as hopeless will become educators of their race. Through the grace of God the race that the enemy has for generations oppressed may rise to the dignity of God-given manhood and womanhood. 7T 229.2"
Both passages refer to people as precious jewels that God will gather. While not a direct quote, the thematic similarity is strong and meaningful in the context of God's people.
"He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin. EW 83.6"
This passage continues the theme of gathering jewels, directly referencing Malachi 3:17. The description of the casket and the gathering of even small jewels reinforces the connection.
"The Lord could carry forward His work without our co-operation. He is not dependent on us for our money, our time, or our labor. But the church is very precious in His sight. It is the case which contains His jewels, the fold which encloses His flock, and He longs to see it without spot or blemish or any such thing. He yearns after it with unspeakable love. This is why He has given us opportunities to work for Him, and He accepts our labors as tokens of our love and loyalty. 6T 261.3"
Both passages refer to God's people as jewels. While not a direct quote, the thematic connection is clear and meaningful.
Malachi 3:18
"Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not."
Many of the professed, peculiar people of God are so conformed to the world that their peculiar character is not discerned, and it is difficult to distinguish “between him that serveth God and him that serveth Him not.” God would do great things for His people if they would come out from the world and be separate. If they would submit to be led by Him, He would make them a praise in all the earth. Says the True Witness: “I know thy works.” Angels of God who minister unto those who shall be heirs of salvation are acquainted with the condition of all and understand just the measure of faith possessed by each individual. The unbelief, pride, covetousness, and love of the world, which have existed in the hearts of God's professed people, have grieved the sinless angels. As they have seen that grievous and presumptuous sins exist in the hearts of many professed followers of Christ, and that God has been dishonored by their inconsistent, crooked course, they have been caused to weep. And yet…
EGW directly quotes Malachi 3:18.
"“Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.” Malachi 3:18 . “Hearken unto Me, ye that know righteousness, the people in whose heart is My law .” “Behold, I have taken out of thine hand the cup of trembling, ... thou shalt no more drink it again.” “I, even I, am He that comforteth you.” Isaiah 51:7, 22, 12 . “For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee.” Isaiah 54:10 . PP 341.3"
EGW directly quotes Malachi 3:18.
The tares closely resembled the wheat while the blades were green; but when the field was white for the harvest, the worthless weeds bore no likeness to the wheat that bowed under the weight of its full, ripe heads. Sinners who make a pretension of piety mingle for a time with the true followers of Christ, and the semblance of Christianity is calculated to deceive many; but in the harvest of the world there will be no likeness between good and evil. Then those who have joined the church, but who have not joined Christ, will be manifest. COL 74.3 The tares are permitted to grow among the wheat, to have all the advantage of sun and shower; but in the time of harvest ye shall “return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.” Malachi 3:18 . Christ Himself will decide who are worthy to dwell with the family of heaven. He will judge every man according to his words and his works. Profession is as nothing in the scale. It is…
Ellen White directly references Malachi 3:18 in this passage.
"It is impossible to describe the horror and despair of those who have trampled upon God's holy requirements. The Lord gave them His law; they might have compared their characters with it and learned their defects while there was yet opportunity for repentance and reform; but in order to secure the favor of the world, they set aside its precepts and taught others to transgress. They have endeavored to compel God's people to profane His Sabbath. Now they are condemned by that law which they have despised. With awful distinctness they see that they are without excuse. They chose whom they would serve and worship. “Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.” Malachi 3:18 . GC 639.2"
Ellen White directly references Malachi 3:18 in this passage.
"In our work for the fallen the claims of the law of God and the need of loyalty to Him are to be impressed on mind and heart. Never fail to show that there is a marked difference between the one who serves God and the one who serves Him not. God is love, but He cannot excuse willful disregard for His commands. The enactments of His government are such that men do not escape the consequences of disloyalty. Only those who honor Him can He honor. Man's conduct in this world decides his eternal destiny. As he has sown, so he must reap. Cause will be followed by effect. MH 180.3"
The EGW passage directly echoes the sentiment of Malachi 3:18, emphasizing the distinction between those who serve God and those who do not. The phrase "marked difference between the one who serves God and the one who serves Him not" is a clear parallel to "discern between the righteous and the wicked, between him that serveth God and him that serveth him not."
I saw that the Lord has given the world opportunity to discover the snare. This one thing is evidence enough for the Christian, if there were no other; namely, that there is no difference made between the precious and the vile. Thomas Paine, whose body has now moldered to dust and who is to be called forth at the end of the one thousand years, at the second resurrection, to receive his reward and suffer the second death, is represented by Satan as being in heaven, and highly exalted there. Satan used him on earth as long as he could, and now he is carrying on the same work through pretensions of having Thomas Paine so much exalted and honored in heaven; as he taught here, Satan would make it appear that he is teaching in heaven. There are some who have looked with horror at his life and death, and his corrupt teachings while living, but who now submit to be taught by him, one of the vilest and most corrupt of men, one who despised God and His law. [To appreciate the force of these rema…
The EGW passage discusses discerning between the righteous (those who follow God) and the wicked (represented by Thomas Paine). Malachi 3:18 speaks directly about discerning between the righteous and the wicked. The connection is clear and meaningful.
"Let those who are teachers and leaders in our cause take their stand firmly on Bible ground in regard to health reform, and give a straight testimony to those who believe we are living in the last days of this earth's history. A line of distinction must be drawn between those who serve God and those who serve themselves. 9T 158.2 I have been shown that the principles that were given us in the early days of the message are as important and should be regarded just as conscientiously today as they were then. There are some who have never followed the light given on the question of diet. It is now time to take the light from under the bushel and let it shine forth in clear, bright rays. 9T 158.3"
EGW's statement about drawing a line between those who serve God and those who serve themselves echoes the sentiment in Malachi 3:18, which speaks of discerning between the righteous and the wicked, those who serve God and those who do not.