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
Matthew 10:1
"And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease."
"I have been instructed that little companies who have received a suitable training in evangelical and medical missionary lines should go forth to do the work to which Christ appointed His disciples. Let them labor as evangelists, scattering our publications, talking of the truth to those they meet, praying for the sick, and, if need be, treating them, not with drugs, but with nature's remedies, ever realizing their dependence on God. As they unite in the work of teaching and healing they will reap a rich harvest of souls. CT 469.2"
The EGW passage directly reflects the principle of Christ sending out his disciples to preach and heal, as described in Matthew 10:1. The emphasis on teaching and healing is present in both.
"Many today, if imbued with the same spirit of self-sacrifice, could do a good work in a similar way. Let two or more start out together in evangelistic work. Let them visit the people, praying, singing, teaching, explaining the Scriptures, and ministering to the sick. Some can sustain themselves as canvassers; others, like the apostle, can labor at some handicraft or in other lines of effort. As they move forward in their work, realizing their helplessness, but humbly depending upon God, they gain a blessed experience. The Lord Jesus goes before them, and among the wealthy and the poor they find favor and help. MH 154.3"
Both passages discuss sending out disciples/workers to minister, heal, and teach. The EGW passage expands on the practical aspects of this work, echoing the spirit of Matthew 10:1 where Jesus gives his disciples power to heal and cast out demons.
"The first step was now to be taken in the organization of the church that after Christ's departure was to be His representative on earth. No costly sanctuary was at their command, but the Saviour led His disciples to the retreat He loved, and in their minds the sacred experiences of that day were forever linked with the beauty of mountain and vale and sea. DA 291.2"
Both passages relate to the beginning of the ministry of the disciples. Matthew 10:1 describes the giving of power to the disciples, while the EGW passage describes the organization of the church. While not a direct allusion, there is a thematic parallel in the establishment of Christ's ministry through his disciples.
Matthew 10:2
"Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;"
"I was then carried back to the days of the apostles and saw that God chose as companions an ardent, zealous Peter and a mild, patient John. Sometimes Peter was impetuous, and often when this was the case the beloved disciple would check him. This, however, did not reform him. But after he had denied his Lord, repented, and been converted, all he needed to check his ardor and zeal was a mild caution from John. The cause of Christ would often have suffered had it been left to John alone. Peter's zeal was needed. His boldness and energy often delivered them from difficulty and silenced their enemies. John was winning. He gained many to the cause of Christ by his patient forbearance and deep devotedness. EW 224.2"
The EGW passage elaborates on the contrasting personalities of Peter and John, which is consistent with their portrayal in the Gospels, even though Matthew 10:2 only lists their names. The passage amplifies the known characteristics of these apostles.
"Of the twelve disciples, four were to act a leading part, each in a distinct line. In preparation for this, Christ taught them, foreseeing all. James, destined to swift-coming death by the sword; John, longest of the brethren to follow his Master in labor and persecution; Peter, the pioneer in breaking through the barriers of ages, and teaching the heathen world; and Judas, in service capable of pre-eminence above his brethren, yet brooding in his soul purposes of whose ripening he little dreamed—these were the objects of Christ's greatest solicitude and the recipients of His most frequent and careful instruction. Ed 86.2"
While Matthew 10:2 simply lists the names of the apostles, the EGW passage discusses the specific roles and destinies of some of them, implying Christ's foreknowledge and tailored instruction. This builds upon the biblical text, providing additional insight into the disciples' individual paths.
Matthew 10:2-4
"Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; Simon the Canaanite, and Judas Iscariot, who also betrayed him."
"In these first disciples was presented a marked diversity. They were to be the world's teachers, and they represented widely varied types of character. There were Levi Matthew the publican, called from a life of business activity, and subservience to Rome; the zealot Simon, the uncompromising foe of the imperial authority; the impulsive, self-sufficient, warmhearted Peter, with Andrew his brother; Judas the Judean, polished, capable, and mean-spirited; Philip and Thomas, faithful and earnest, yet slow of heart to believe; James the less and Jude, of less prominence among the brethren, but men of force, positive both in their faults and in their virtues; Nathanael, a child in sincerity and trust; and the ambitious, loving-hearted sons of Zebedee. Ed 85.3"
EGW lists and describes the diverse characters of the twelve apostles, directly referencing names and roles mentioned in Matthew 10:2-4. While she adds her own interpretations of their personalities, the foundation is clearly based on the biblical list.
Matthew 10:4
"Simon the Canaanite, and Judas Iscariot, who also betrayed him."
"The fact that Judas was not right at heart, that he was so corrupted by selfishness and love of money that he was led to commit a great crime, is no evidence that there were not true Christians, genuine disciples of Christ, who loved their Saviour and tried to imitate His life and example, and to obey His teachings. 4T 41.2"
The EGW passage discusses Judas's betrayal and the existence of true disciples despite his actions, which is thematically linked to the mention of Judas Iscariot in Matthew 10:4 as the one who betrayed Jesus.
So far as Judas himself was concerned, Christ's work of love had been without avail. But not so as regards his fellow disciples. To them it was a lesson of lifelong influence. Ever would its example of tenderness and long-suffering mold their intercourse with the tempted and the erring. And it had other lessons. At the ordination of the Twelve the disciples had greatly desired that Judas should become one of their number, and they had counted his accession an event of much promise to the apostolic band. He had come more into contact with the world than they, he was a man of good address, of discernment and executive ability, and, having a high estimate of his own qualifications, he had led the disciples to hold him in the same regard. But the methods he desired to introduce into Christ's work were based upon worldly principles and were controlled by worldly policy. They looked to the securing of worldly recognition and honor—to the obtaining of the kingdom of this world. The working ou…
The EGW passage is discussing Judas Iscariot and his role among the disciples. Matthew 10:4 is a list of the disciples, including Judas Iscariot. The EGW passage elaborates on Judas's character and the disciples' initial positive view of him, providing context to the simple mention in Matthew.
Matthew 10:5
"These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:"
On this first tour the disciples were to go only where Jesus had been before them, and had made friends. Their preparation for the journey was to be of the simplest kind. Nothing must be allowed to divert their minds from their great work, or in any way excite opposition and close the door for further labor. They were not to adopt the dress of the religious teachers, nor use any guise in apparel to distinguish them from the humble peasants. They were not to enter into the synagogues and call the people together for public service; their efforts were to be put forth in house-to-house labor. They were not to waste time in needless salutations, or in going from house to house for entertainment. But in every place they were to accept the hospitality of those who were worthy, those who would welcome them heartily as if entertaining Christ Himself. They were to enter the dwelling with the beautiful salutation, “Peace be to this house.” Luke 10:5 . That home would be blessed by their prayers,…
The EGW passage directly references the instructions given to the disciples in Matthew 10, particularly regarding their simple preparation and approach to ministry. It also quotes Luke 10:5.
Matthew 10:5-6
"These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel."
"“And He shall confirm the covenant with many for one week.” The “week” here brought to view is the last one of the seventy; it is the last seven years of the period allotted especially to the Jews. During this time, extending from A.D. 27 to A.D. 34, Christ, at first in person and afterward by His disciples, extended the gospel invitation especially to the Jews. As the apostles went forth with the good tidings of the kingdom, the Saviour's direction was: “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.” Matthew 10:5, 6 . GC 327.2"
EGW directly quotes Matthew 10:5-6 to support the claim that the gospel was initially directed towards the Jews during the last week of Daniel's prophecy.
"The disciples on their first missionary tour were to go only to “the lost sheep of the house of Israel.” If they had now preached the gospel to the Gentiles or the Samaritans, they would have lost their influence with the Jews. By exciting the prejudice of the Pharisees they would have involved themselves in controversy which would have discouraged them at the outset of their labors. Even the apostles were slow to understand that the gospel was to be carried to all nations. Until they themselves could grasp this truth they were not prepared to labor for the Gentiles. If the Jews would receive the gospel, God purposed to make them His messengers to the Gentiles. Therefore they were first to hear the message. DA 351.1"
The EGW passage directly references and explains the instruction given in Matthew 10:5-6 regarding the disciples' initial mission to the lost sheep of Israel.
"The directions to the seventy were similar to those that had been given to the twelve; but the command to the twelve, not to enter into any city of the Gentiles or of the Samaritans, was not given to the seventy. Though Christ had just been repulsed by the Samaritans, His love toward them was unchanged. When the seventy went forth in His name, they visited, first of all, the cities of Samaria. DA 488.5"
The EGW passage directly references and explains the change in instructions given to the seventy disciples compared to the twelve, highlighting Christ's continued love for the Samaritans despite their rejection. This is a direct principle derived from the biblical narrative.
Matthew 10:5-7
"These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand."
The call to the feast had been given by Christ's disciples. Our Lord had sent out the twelve and afterward the seventy, proclaiming that the kingdom of God was at hand, and calling upon men to repent and believe the gospel. But the call was not heeded. Those who are bidden to the feast did not come. The servants were sent out later to say, “Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage.” This was the message borne to the Jewish nation after the crucifixion of Christ; but the nation that claimed to be God's peculiar people rejected the gospel brought to them in the power of the Holy Spirit. Many did this in the most scornful manner. Others were so exasperated by the offer of salvation, the offer of pardon for rejecting the Lord of glory, that they turned upon the bearers of the message. There was “a great persecution.” Acts 8:1 . Many both of men and women were thrust into prison, and some of the Lord's messengers…
EGW connects the sending out of the disciples in Matthew 10 to the initial call to the feast in the parable. She draws a parallel between their mission and the invitation to the kingdom.
Matthew 10:7
"And as ye go, preach, saying, The kingdom of heaven is at hand."
"“preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.” Matthew 10:7, 8 . And as they went forth preaching the kingdom of God, power was given them to heal the sick and cast out evil spirits. In God's work, teaching and healing are never to be separated. His commandment-keeping people are to be one. Satan will invent every device to separate those whom God is seeking to make one. But the Lord will reveal Himself as a God of judgment. We are working under the eyes of the heavenly host. There is a divine Watcher among us, inspecting all that is planned and carried on. 8T 165.1"
The EGW passage directly quotes Matthew 10:7-8 and expands on the theme of preaching and healing being intertwined.
"When Christ said to the disciples, Go forth in My name to gather into the church all who believe, He plainly set before them the necessity of maintaining simplicity. The less ostentation and show, the greater would be their influence for good. The disciples were to speak with the same simplicity with which Christ had spoken. They were to impress upon their hearers the lessons He had taught them. AA 28.3"
The EGW passage emphasizes simplicity in preaching and teaching, drawing a connection to Christ's example. While Matthew 10:7 is a general instruction to preach, the EGW passage builds upon this by adding the element of simplicity, which can be seen as a principle derived from Christ's ministry and applicable to the instruction in Matthew 10:7.
Matthew 10:7-8
"And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."
"The disciples’ message was the same as that of John the Baptist and of Christ Himself: “The kingdom of heaven is at hand.” They were to enter into no controversy with the people as to whether Jesus of Nazareth was the Messiah; but in His name they were to do the same works of mercy as He had done. He bade them, “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.” DA 350.2"
The EGW passage directly quotes Matthew 10:7-8, including the message 'The kingdom of heaven is at hand' and the instructions to heal the sick, cleanse the lepers, raise the dead, cast out devils, and freely give.
Matthew 10:8
"Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."
"“Freely Ye Have Received, Freely Give” The gospel invitation is not to be narrowed down and presented only to a select few, who, we suppose, will do us honor if they accept it. The message is to be given to all. When God blesses His children, it is not alone for their own sake, but for the world's sake. As He bestows His gifts on us, it is that we may multiply them by imparting. MH 102"
EGW directly quotes Matthew 10:8 and expands on its meaning.
"No man is to think that he is the possessor of all knowledge regarding the preparation of health foods, or that he has the sole right to use the Lord's treasures of earth and tree in this work. No man is to feel free to use according to his own pleasure the knowledge God has given him on this subject. “Freely ye have received, freely give.” Matthew 10:8 . 7T 125.2"
EGW directly quotes Matthew 10:8, making this an explicit allusion. The context of freely giving the knowledge and resources received from God further reinforces the connection.
"Christ bound them to His heart by the ties of love and devotion; and by the same ties He bound them to their fellow men. With Him love was life, and life was service. “Freely ye have received,” He said, “freely give.” Matthew 10:8 . Ed 80.2"
Ellen White directly references Matthew 10:8 in this passage.
God intended that His people Israel should be light bearers to all the inhabitants of the earth. In maintaining His public worship they were bearing a testimony to the existence and sovereignty of the living God. And this worship it was their privilege to sustain, as an expression of their loyalty and their love to Him. The Lord has ordained that the diffusion of light and truth in the earth shall be dependent upon the efforts and offerings of those who are partakers of the heavenly gift. He might have made angels the ambassadors of His truth; He might have made known His will, as He proclaimed the law from Sinai, with His own voice; but in His infinite love and wisdom He called men to become colaborers with Himself, by choosing them to do this work. PP 528.3 In the days of Israel the tithe and freewill offerings were needed to maintain the ordinances of divine service. Should the people of God give less in this age? The principle laid down by Christ is that our offerings to God should…
Ellen White directly references Matthew 10:8 in this passage.
"Christ has linked His interest with that of humanity, and He asks us to become one with Him for the saving of humanity. “Freely ye have received,” He says, “freely give.” Matthew 10:8 . Sin is the greatest of all evils, and it is ours to pity and help the sinner. There are many who err, and who feel their shame and their folly. They are hungry for words of encouragement. They look upon their mistakes and errors, until they are driven almost to desperation. These souls we are not to neglect. If we are Christians, we shall not pass by on the other side, keeping as far as possible from the very ones who most need our help. When we see human beings in distress, whether through affliction or through sin, we shall never say, This does not concern me. DA 504.3"
Ellen White directly references Matthew 10:8 in this passage.
"We should anticipate the sorrows, the difficulties, the troubles of others. We should enter into the joys and cares of both high and low, rich and poor. “Freely ye have received,” Christ says, “freely give.” Matthew 10:8 . All around us are poor, tried souls that need sympathizing words and helpful deeds. There are widows who need sympathy and assistance. There are orphans whom Christ has bidden His followers receive as a trust from God. Too often these are passed by with neglect. They may be ragged, uncouth, and seemingly in every way unattractive; yet they are God's property. They have been bought with a price, and they are as precious in His sight as we are. They are members of God's great household, and Christians as His stewards are responsible for them. “Their souls,” He says, “will I require at thine hand.” COL 386.5"
Ellen White directly references Matthew 10:8 in this passage.
"Here is the ground upon which we should exercise compassion toward our fellow sinners. “If God so loved us, we ought also to love one another.” 1 John 4:11 . “Freely ye have received,” Christ says, “freely give.” Matthew 10:8 . COL 245.1"
Ellen White directly references Matthew 10:8 in this passage.
"***** Students cannot afford to wait till their education is considered complete, before using for the good of others that which they have received. Without this, however they may study, however much knowledge they may gain, their education will be incomplete. CT 263.2"
The EGW passage directly echoes the principle of freely giving what one has received, as stated in Matthew 10:8. The context of education and using acquired knowledge for the benefit of others aligns well with the biblical verse's emphasis on selfless service.
"The capacity for receiving the holy oil from the two olive trees is increased as the receiver empties that holy oil out of himself in word and action to supply the necessities of other souls. Work, precious, satisfying work— to be constantly receiving and constantly imparting. 6T 117.1"
EGW's statement about freely receiving and freely giving directly echoes the principle outlined in Matthew 10:8, applying it to spiritual gifts and service.
Medical Evangelistic Work In connection with our larger schools there should be provided facilities for giving students thorough instruction regarding gospel medical missionary work. This line of work is to be brought into our colleges and training schools as a part of the regular instruction. The students should learn how to care for the sick, for many of them will have to engage in this kind of work when they take up missionary labor in the fields to which they shall be called. They are to be taught how to use nature's remedies in the treatment of disease. While gaining a knowledge of present truth, they should learn also how to be ministers of healing to those whom they go forth to serve. They should be given wise instruction regarding the principles of healthful living. This should be looked upon as an important part of their education, even though they may never be missionaries in foreign lands. Even in the primary schools the children should be taught to form habits that will kee…
The EGW passage discusses medical evangelistic work and training students to care for the sick. Matthew 10:8 is a direct instruction from Jesus to heal the sick. The EGW passage is essentially an application and expansion of the principle found in Matthew 10:8.
"As God so liberally bestows His gifts on you, remember that it is in order that you may return them to the Giver, multiplied by being imparted. Bring into the lives of others light and joy and peace. Every day we need the discipline of self-humiliation, that we may be prepared to receive the heavenly gift, not to hoard it, not to rob God's children of His blessing, but to give it in all its rich fullness to others. When more than now shall we need a heart open to receive, aching, as it were, with its longing to impart? 7T 273.2"
Both passages emphasize the principle of freely giving what has been freely received. The EGW passage expands on this idea in the context of spiritual gifts and blessings.
"Receiving to Give The study of the Bible in our schools will give the students special advantages. Those who receive into their hearts the holy principles of truth will work with increasing energy. No circumstances can alter their determination to attain to the highest possible standard. And that which they have received they will impart to others. As they themselves drink from the fountain of living water, from them will flow living streams to bless and refresh others. CT 450"
Both passages emphasize the principle of freely sharing what one has received. EGW applies this to spiritual knowledge and blessings gained through Bible study, while Matthew 10:8 refers to miraculous gifts. The core idea of 'receiving to give' is present in both.
"acquainted with Him. The saving and sanctifying truth cannot be shut up in his heart. He who drinks of the living water becomes a fountain of life. The receiver becomes a giver. The grace of Christ in the soul is like a spring in the desert, welling up to refresh all, and making those who are ready to perish eager to drink of the water of life. In doing this work a greater blessing is received than if we work merely to benefit ourselves. It is in working to spread the good news of salvation that we are brought near to the Saviour. MH 102.4"
The EGW passage echoes the principle of 'freely ye have received, freely give' from Matthew 10:8. Both emphasize the importance of sharing blessings and gifts received with others.
"Those who receive are to impart to others. From every direction are coming calls for help. God calls upon men to minister gladly to their fellow men. Immortal crowns are to be won; the kingdom of heaven is to be gained; the world, perishing in ignorance, is to be enlightened. MH 103.4"
The EGW passage directly reflects the principle of freely giving what one has received, as stated in Matthew 10:8. The call to minister to others and the phrase 'those who receive are to impart to others' directly aligns with the verse.
"Instead of holding institutes to fit ministers for their work, let these ministers be given work to do in places where camp meetings have been held. After being fed with the bread of life by a miracle of God's mercy, let them work to feed others. 6T 90.2"
Both passages emphasize the principle of freely sharing what one has received, whether it be healing or spiritual nourishment.
"Learning by Imparting Let the youth advance as fast and as far as they can in the acquisition of knowledge. Let their field of study be as broad as their powers can compass. And, as they learn, let them impart their knowledge. It is thus that their minds will acquire discipline and power. It is the use they make of knowledge that determines the value of their education. To spend a long time in study, with no effort to impart what is gained, often proves a hindrance rather than a help to real development. In both the home and the school it should be the student's effort to learn how to study and how to impart the knowledge gained. Whatever his calling, he is to be both a learner and a teacher as long as life shall last. Thus he may advance continually, making God his trust, clinging to Him who is infinite in wisdom, who can reveal the secrets hidden for ages, who can solve the most difficult problems for minds that believe in Him. MH 402"
The EGW passage discusses learning and imparting knowledge, while Matthew 10:8 speaks of freely giving what one has received. The underlying principle is the same: sharing one's gifts and knowledge with others. The EGW passage applies this principle to education, while Matthew 10:8 applies it to spiritual gifts.
"When they were scattered by persecution they went forth filled with missionary zeal. They realized the responsibility of their mission. They knew that they held in their hands the bread of life for a famishing world; and they were constrained by the love of Christ to break this bread to all who were in need. The Lord wrought through them. Wherever they went, the sick were healed and the poor had the gospel preached unto them. AA 106.1 Philip, one of the seven deacons, was among those driven from Jerusalem. He “went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits ... came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.” AA 106.2"
EGW describes the healing and preaching that occurred as the believers spread the gospel. This aligns with the instructions given in Matthew 10:8. While not a direct quote, the actions described are consistent with the command to heal and cast out demons.
"The lesson that in helping others we ourselves receive help, must be urged upon young believers continually, by precept and example, that in their Christian experience they may gain the best results. Let the desponding ones, those disposed to think that the way to eternal life is trying and difficult, go to work to help others. Such efforts, united with prayer for divine light, will cause their own hearts to throb with the quickening influence of the grace of God, their own affections to glow with more divine fervor. Their whole Christian life will be more of a reality, more earnest, more prayerful. GW 199.2"
The EGW passage echoes the sentiment of Matthew 10:8, emphasizing the benefit to the giver when freely giving to others. Both passages highlight the reciprocal nature of service and blessing.
These small tracts of four, eight, or sixteen pages can be furnished for a trifle from a fund raised by the donations of those who have the cause at heart. When you write to a friend you can enclose one or more without increasing postage. When you meet persons in the cars, on the boat, or in the stage who seem to have an ear to hear, you can hand them a tract. These tracts should not at present be scattered promiscuously like the autumn leaves, but should be judiciously and freely handed to those who would be likely to prize them. Thus our publications and the Publishing Association will be advertised in a manner that will result in much good. 1T 552.1 ***** Chapter 98—The “Health Reformer” The people are perishing for want of knowledge. Says the apostle: “Add to your faith virtue; and to virtue knowledge.” After receiving the faith of the gospel, our first work is to seek to add virtuous and pure principles, and thus cleanse the mind and heart for the reception of true knowledge. Dise…
The idea of providing tracts 'for a trifle' echoes the principle of freely giving as Christ instructed his disciples.
***** Chapter 99—The Health Institute In the vision given me December 25, 1865, I saw that the health reform was a great enterprise, closely connected with the present truth, and that Seventh-day Adventists should have a home for the sick where they could be treated for their diseases and also learn how to take care of themselves so as to prevent sickness. I saw that our people should not remain indifferent upon this subject and leave the rich among us to go to the popular water cure institutions of the country for the recovery of health, where they would find opposition to, rather than sympathy with, their views of religious faith. Those who are reduced by disease suffer not only for want of physical but also of mental and moral strength; and afflicted, conscientious Sabbathkeepers cannot receive as much benefit where they feel that they must be constantly guarded lest they compromise their faith and dishonor their profession, as at an institution whose physicians and conductors are i…
Both passages relate to healing the sick. Matthew 10:8 is a direct command to heal, while the EGW passage discusses establishing a health institute for treating diseases. The connection is thematic, as both passages address the importance of healing and caring for the sick.
"My husband had taken hold of the book matter at Battle Creek, and a noble example had been set by that church. At the meeting at Fairplains he presented the matter of placing in the hands of all who were not able to purchase, such works as Spiritual Gifts, Appeal to Mothers, How to Live, Appeal to Youth, Sabbath Readings , and the charts, with Key of Explanation . The plan met with general approval. But of this important work I will speak in another place. 1T 666.2"
The EGW passage describes providing resources to those unable to afford them, mirroring the principle of freely giving as found in Matthew 10:8. The act of giving books to those in need aligns with the spirit of the verse.
"There is a liberal supply of means among our people, and if all felt the importance of the work, this great enterprise could be carried forward without embarrassment. All should feel a special interest in sustaining it. Especially should those who have means invest in this enterprise. A suitable home should be fitted up for the reception of invalids that they may, by the use of proper means and the blessing of God, be relieved of their infirmities and learn how to take care of themselves and thus prevent sickness. 1T 494.1"
Both passages relate to healing and providing care. Matthew 10:8 is a direct command to heal the sick, while EGW discusses establishing a home for invalids to receive care. While not a direct command, the EGW passage aligns with the spirit of providing healing and care as exemplified in Matthew 10:8.
As to the extent of the accommodations of the Health Institute at Battle Creek, I was shown, as I have before stated, that we should have such an institution, small at its commencement, and cautiously increased, as good physicians and helpers could be procured and means raised, and as the wants of invalids should demand; and all should be conducted in strict accordance with the principles and humble spirit of the third angel's message. And as I have seen the large calculations hastily urged by those who have taken a leading part in the work, I have felt alarmed, and in many private conversations and in letters I have warned these brethren to move cautiously. My reasons for this are that without the special blessing of God there are several ways in which this enterprise might be hindered, for a time at least, any one of which would be detrimental to the institution and an injury to the cause. Should the physicians fail, through sickness, death, or any other cause, to fill their places, …
The EGW passage discusses the Health Institute and its purpose of healing, which thematically connects to Matthew 10:8, where Jesus instructs his disciples to heal the sick. The connection is thematic, focusing on the act of healing.
Matthew 10:10
"Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."
"In the various departments of secular labor, mental and physical, faithful workmen can earn good wages. Is not the work of disseminating truth, and leading souls to Christ, of more importance than any ordinary business? And are not those who faithfully engage in this work justly entitled to ample remuneration? By our estimate of the relative value of labor for moral and for physical good, we show our appreciation of the heavenly in contrast with the earthly. AA 341.1"
The EGW passage directly applies the principle that a worker deserves their wages to those who spread the gospel, echoing the sentiment in Matthew 10:10.
"years the cause had advanced in a marked manner. At the beginning there were only three or four preachers, or “messengers” As they then styled themselves, all of them dependent upon what they earned by physical labor and the freewill offerings of the few believers, who also were poor in this world's goods. These beginnings were limited in area almost entirely to the New England States. 1T 5.2"
Both passages touch on the idea of ministers/messengers relying on the support of others and their own labor. The Matthew verse provides a justification for this reliance, while EGW describes the early SDA preachers' situation.
"There were some who objected to Paul's toiling with his hands, declaring that it was inconsistent with the work of a gospel minister. Why should Paul, a minister of the highest rank, thus connect mechanical work with the preaching of the word? Was not the laborer worthy of his hire? Why should he spend in making tents time that to all appearance could be put to better account? AA 351.2"
While not a direct quote, the EGW passage discusses the perceived inconsistency of Paul working for wages while being a minister, which relates to the principle that a laborer is worthy of their hire. The connection is thematic, but not overly strong.
Matthew 10:11
"And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence."
These small tracts of four, eight, or sixteen pages can be furnished for a trifle from a fund raised by the donations of those who have the cause at heart. When you write to a friend you can enclose one or more without increasing postage. When you meet persons in the cars, on the boat, or in the stage who seem to have an ear to hear, you can hand them a tract. These tracts should not at present be scattered promiscuously like the autumn leaves, but should be judiciously and freely handed to those who would be likely to prize them. Thus our publications and the Publishing Association will be advertised in a manner that will result in much good. 1T 552.1 ***** Chapter 98—The “Health Reformer” The people are perishing for want of knowledge. Says the apostle: “Add to your faith virtue; and to virtue knowledge.” After receiving the faith of the gospel, our first work is to seek to add virtuous and pure principles, and thus cleanse the mind and heart for the reception of true knowledge. Dise…
The instruction to judiciously hand out tracts to those 'likely to prize them' parallels the idea of seeking out worthy individuals to share the message with.
Matthew 10:14
"And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet."
"These disciples were to be heralds of the truth, to prepare the way for the coming of their Master. The message they had to bear was the word of eternal life, and the destiny of men depended upon their reception or rejection of it. To impress the people with its solemnity, Jesus bade His disciples, “Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.” DA 352.1"
The EGW passage directly quotes and elaborates on the instruction given in Matthew 10:14 regarding shaking off the dust from one's feet as a sign of rejection.
"The man had met his inquisitors on their own ground. His reasoning was unanswerable. The Pharisees were astonished, and they held their peace,—spellbound before his pointed, determined words. For a few moments there was silence. Then the frowning priests and rabbis gathered about them their robes, as though they feared contamination from contact with him; they shook off the dust from their feet, and hurled denunciations against him,—“Thou wast altogether born in sins, and dost thou teach us ?” And they excommunicated him. DA 474.3"
While the context is different, the act of 'shaking off the dust' as a sign of rejection is a clear parallel. The EGW passage uses this imagery to describe the Pharisees' rejection of the healed man.
"much more power to move the people in the East than in the West, and at present but very little can be accomplished in the East. Special efforts should be made at the present time where most good will result. 1T 146.3 The people in the East have heard the proclamation of the second coming of Christ, and have seen much of the display of the power of God, and have fallen back into a state of indifference and security where it is almost impossible to reach them at present. After uncommon efforts are made in the East, with the best gifts, but very little is accomplished. 1T 147.1"
Both passages deal with the rejection of a message and the appropriate response. EGW's statement about the East being difficult to reach echoes the sentiment of moving on from those who reject the message, as described in Matthew 10:14.
Matthew 10:15
"Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city."
These professed Christians read of the sufferings of the martyrs, and tears course down their cheeks. They wonder that men could ever become so hardened as to practice such cruelty toward their fellow men. Yet those who think and speak thus are at the same time holding human beings in slavery. And this is not all; they sever the ties of nature and cruelly oppress their fellow men. They can inflict most inhuman torture with the same relentless cruelty manifested by papists and heathen toward Christ's followers. Said the angel, “It will be more tolerable for the heathen and for papists in the day of the execution of God's judgment than for such men.” The cries of the oppressed have reached unto heaven, and angels stand amazed at the untold, agonizing sufferings which man, formed in the image of his Maker, causes his fellow man. Said the angel, “The names of the oppressors are written in blood, crossed with stripes, and flooded with agonizing, burning tears of suffering. God's anger will …
Both passages speak of a judgment where some will receive a harsher punishment than others. The EGW passage states that slaveholders will receive a harsher judgment than heathens, while Matthew 10:15 states that Sodom and Gomorrah will receive a more tolerable judgment than those who reject Christ's disciples. The connection lies in the principle of varying degrees of judgment.
Matthew 10:16
"Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves."
"“Behold,” Christ said, “I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.” “Ye shall be hated of all men for My name's sake: but he that endureth to the end shall be saved.” Matthew 10:16, 22 . They hated Christ without a cause. Is it any marvel that they hate those who bear His sign, who do His service? They are counted as the offscouring of the earth. 9T 235.3"
The EGW passage directly quotes Matthew 10:16 and connects it to the experience of being hated for Christ's sake.
"The time has not come for us to work as if there were no prejudice. Christ said: “Be ye therefore wise as serpents, and harmless as doves.” Matthew 10:16 . If you see that by doing certain things which you have a perfect right to do, you hinder the advancement of God's work, refrain from doing those things. Do nothing that will close the minds of others against the truth. There is a world to save, and we shall gain nothing by cutting loose from those we are trying to help. All things may be lawful, but all things are not expedient. 9T 215.1"
Ellen White directly references Matthew 10:16 in this passage.
"“Proclaim liberty throughout all the land unto all the inhabitants thereof.” “Be ye therefore wise as serpents, and harmless as doves.” Leviticus 25:10 ; Matthew 10:16 . Chapter 27—A Time of Trial Before Us A season of great trial is before us. It becomes us now to use all our capabilities and gifts in advancing the work of God. The powers the Lord has given us are to be used to build up, not to tear down. Those who are ignorantly deceived are not to remain in this condition. The Lord says to His messengers: Go to them and declare unto them what I have said, whether they will hear, or whether they will forbear. 9T 227"
Ellen White directly references Matthew 10:16 in this passage.
"Chapter 29—Words of Caution Christ said to His disciples: “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.” Matthew 10:16 . Satan's attacks against the advocates of the truth will wax more bitter and determined to the very close of time. As in Christ's day the chief priests and rulers stirred up the people against Him, so today the religious leaders will excite bitterness and prejudice against the truth for this time. The people will be led to acts of violence and opposition which they would never have thought of had they not been imbued with the animosity of professed Christians against the truth. 9T 239"
Ellen White directly references Matthew 10:16 in this passage.
"Words of Caution Christ said to His disciples, “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.” [ Matthew 10:16 .] GW 324"
Ellen White directly references Matthew 10:16 in this passage.
"“I was shown some things in regard to you. I saw that you were deceived in regard to yourself. You have given occasion for the enemies of our faith to blaspheme, and to reproach Sabbathkeepers. By your indiscreet course, you have closed the ears of some who would have listened to the truth. I saw that we should be as wise as serpents and as harmless as doves. You have manifested neither the wisdom of the serpent nor the harmlessness of the dove. 1T 359.1"
EGW directly quotes and applies the phrase 'wise as serpents and harmless as doves' from Matthew 10:16, making this a clear and intentional allusion.
"The people must be given the truth, straightforward, positive truth. But this truth is to be presented in the spirit of Christ. We are to be as sheep in the midst of wolves. Those who will not, for Christ's sake, observe the cautions He has given, who will not exercise patience and self-control, will lose precious opportunities of working for the Master. The Lord has not given His people the work of making a tirade against those who are transgressing His law. In no case are we to make a raid on the other churches. Let us remember that, as a people entrusted with sacred truth, we have been neglectful and positively unfaithful. The work has been confined to a few centers until the people in them have become gospel-hardened. It is difficult to make an impression on those who have heard so much truth, and yet have rejected it.... 9T 236.2"
EGW directly references the idea of being 'sheep in the midst of wolves' from Matthew 10:16.
"As Christ's earthly ministry drew to a close, and He realized that He must soon leave His disciples to carry on the work without His personal supervision, He sought to encourage them and to prepare them for the future. He did not deceive them with false hopes. As an open book He read what was to be. He knew He was about to be separated from them, to leave them as sheep among wolves. He knew that they would suffer persecution, that they would be cast out of the synagogues, and would be thrown into prison. He knew that for witnessing to Him as the Messiah, some of them would suffer death. And something of this He told them. In speaking of their future, He was plain and definite, that in their coming trial they might remember His words and be strengthened to believe in Him as the Redeemer. AA 21.1"
The EGW passage echoes the sentiment of Jesus sending his disciples into a hostile world, similar to sheep among wolves. While not a direct quote, the thematic parallel is strong and relevant to the context.
"The law for the observance of the first day of the week is the production of an apostate Christendom. Sunday is a child of the papacy, exalted by the Christian world above the sacred day of God's rest. In no case are God's people to pay it homage. But I wish them to understand that they are not doing God's will by braving opposition when He wishes them to avoid it. Thus they create prejudice so bitter that it is impossible for the truth to be proclaimed. Make no demonstration on Sunday in defiance of law. If this is done in one place, and you are humiliated, the same thing will be done in another place. We can use Sunday as a day on which to carry forward work that will tell on the side of Christ. We are to do our best, working with all meekness and lowliness. 9T 235.1"
The EGW passage directly quotes and applies Matthew 10:16, advising believers to be wise and harmless in the face of opposition.
"After explaining what constitutes true happiness, and how it may be obtained, Jesus more definitely pointed out the duty of His disciples, as teachers chosen of God to lead others into the path of righteousness and eternal life. He knew that they would often suffer from disappointment and discouragement, that they would meet with decided opposition, that they would be insulted, and their testimony rejected. Well He knew that in the fulfillment of their mission, the humble men who listened so attentively to His words were to bear calumny, torture, imprisonment, and death, and He continued: DA 305.2"
The EGW passage describes the challenges and opposition the disciples would face, which aligns with the warning in Matthew 10:16 about being sent as sheep among wolves. The connection is thematic, focusing on the vulnerability and potential suffering of those who follow Christ.
"Some who engage in missionary service are weak, nerveless, spiritless, easily discouraged. They lack push. They have not those positive traits of character that give power to do something,—the spirit and energy that kindle enthusiasm. Those who would win success must be courageous and hopeful. They should cultivate not only the passive but the active virtues. While they are to give the soft answer that turns away wrath, they must possess the courage of a hero to resist evil. With the charity that endures all things, they need the force of character that will make their influence a positive power. GW 290.3"
Both passages address the need for a balance of seemingly contradictory qualities in Christian service. Matthew 10:16 advises being 'wise as serpents, and harmless as doves,' while the EGW passage calls for both gentleness and courage, passive and active virtues.
"In the schools whither they went, they were not to make confidants of any. Their garments were so prepared as to conceal their greatest treasure—the precious manuscripts of the Scriptures. These, the fruit of months and years of toil, they carried with them, and whenever they could do so without exciting suspicion, they cautiously placed some portion in the way of those whose hearts seemed open to receive the truth. From their mother's knee the Waldensian youth had been trained with this purpose in view; they understood their work and faithfully performed it. Converts to the true faith were won in these institutions of learning, and frequently its principles were found to be permeating the entire school; yet the papal leaders could not, by the closest inquiry, trace the so-called corrupting heresy to its source. GC 70.1"
The EGW passage describes the Waldensian youth being sent out into potentially hostile environments to spread the scriptures, concealing their true purpose. This echoes the sentiment of Matthew 10:16, where Jesus sends his disciples out as sheep among wolves, advising them to be wise as serpents and harmless as doves. Both passages highlight the need for caution and wisdom when spreading a message in a challenging environment.
"Thus Peter wrote to the believers at a time of peculiar trial to the church. Many had already become partakers of Christ's sufferings, and soon the church was to undergo a period of terrible persecution. Within a few brief years many of those who had stood as teachers and leaders in the church were to lay down their lives for the gospel. Soon grievous wolves were to enter in, not sparing the flock. But none of these things were to bring discouragement to those whose hopes were centered in Christ. With words of encouragement and good cheer Peter directed the minds of the believers from present trials and future scenes of suffering “to an inheritance incorruptible, and undefiled, and that fadeth not away.” “The God of all grace,” he fervently prayed, “who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you. To Him be glory and dominion for ever and ever. Amen.” AA 528.1"
Both passages discuss the presence of danger and opposition ('wolves') faced by believers. EGW expands on the context of persecution, while Matthew focuses on the need for wisdom and innocence in the face of opposition. The connection is thematic, not a direct quote or allusion.
"Nehemiah continued to exercise the same caution and prudence that had hitherto marked his course. Knowing that bitter and determined enemies stood ready to oppose him, he concealed the nature of his mission from them until a study of the situation should enable him to form his plans. Thus he hoped to secure the co- operation of the people and set them at work before the opposition of his enemies should be aroused. PK 636.1"
Both passages emphasize the importance of prudence and caution when facing opposition. Nehemiah's concealment of his plans mirrors the wisdom of the serpent in Matthew 10:16, suggesting a thematic parallel.
"The French Reformers, eager to see their country keeping pace with Germany and Switzerland, determined to strike a bold blow against the superstitions of Rome, that should arouse the whole nation. Accordingly placards attacking the mass were in one night posted all over France. Instead of advancing the reform, this zealous but ill-judged movement brought ruin, not only upon its propagators, but upon the friends of the reformed faith throughout France. It gave the Romanists what they had long desired—a pretext for demanding the utter destruction of the heretics as agitators dangerous to the stability of the throne and the peace of the nation. GC 224.3"
The EGW passage illustrates the principle of being wise and discerning in one's actions, as highlighted in Matthew 10:16. The French Reformers' bold action, though zealous, was ill-judged and led to negative consequences, demonstrating a lack of wisdom. The verse advises caution and prudence, which was lacking in the reformers' approach.
"Our Attitude in Regard to Politics To the Teachers and Managers of our Schools, —Those who have charge of our institutions and our schools should guard themselves diligently, lest by their words and sentiments they lead the students into false paths. Those who teach the Bible in our churches and our schools are not at liberty to unite in making apparent their prejudices for or against political men or measures, because by so doing they stir up the minds of others, leading each to advocate his favorite theory. There are among those professing to believe present truth, some who will thus be stirred up to express their sentiments and political preferences, so that division will be brought into the church. GW 391"
Both passages advise caution and wisdom in dealing with the world. EGW's passage applies the principle of being wise and harmless to the context of political involvement, urging leaders to avoid stirring up division.
"Those who do the work of the Lord in the cities must close and bolt the doors against excitement and fanaticism. Ministers are not to issue notices of meetings so worded as to create an alarm. When the Lord is ready for the advanced denunciation of wicked cities, He will let His people know. But this will be after these cities have had an opportunity to hear and receive the word that is unto life eternal. GW 316.3"
Both passages emphasize wisdom and caution in spreading the message, particularly in potentially hostile environments.
"On the journey they saw that the minds of the people were oppressed by gloomy forebodings. At some towns no honors were proffered them. As they stopped for the night, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who had suffered martyrdom. The next day they learned that Luther's writings had been condemned at Worms. Imperial messengers were proclaiming the emperor's decree and calling upon the people to bring the proscribed works to the magistrates. The herald, fearing for Luther's safety at the council, and thinking that already his resolution might be shaken, asked if he still wished to go forward. He answered: “Although interdicted in every city, I shall go on.”— Ibid., b. 7, ch. 7. GC 151.2"
Both passages deal with the idea of facing danger and opposition while carrying out a mission. The EGW passage describes Luther facing hostility, while Matthew 10:16 warns of sending disciples into a hostile world.
"The health reform is a branch of the special work of God for the benefit of His people. I saw that in an institution established among us the greatest danger would be of its managers’ departing from the spirit of the present truth and from that simplicity which should ever characterize the disciples of Christ . A warning was given me against lowering the standard of truth in any way in such an institution in order to help the feelings of unbelievers and thus secure their patronage. The great object of receiving unbelievers into the institution is to lead them to embrace the truth. If the standard be lowered, they will get the impression that the truth is of little importance, and they will go away in a state of mind harder of access than before. 1T 560.1"
The EGW passage warns against compromising truth to gain favor, suggesting a need for wisdom and discernment in dealing with unbelievers. This echoes the sentiment of being 'wise as serpents, and harmless as doves' when interacting with those who may be hostile or deceptive.
Matthew 10:16-18
"Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."
"Chapter 8—Luther Before the Diet A new emperor, Charles V, had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations and induce the monarch to employ his power against the Reformation. On the other hand, the elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied with nothing short of an imperial edict sentencing Luther to death. The elector had declared firmly that “neither his imperial majesty nor any other person had shown that Luther's writings had been refuted;” therefore he requested “that Dr. Luther should be furnished with a safe-conduct, so that he might appear before a tribunal of learned, pious, and impartial judges.”—D'Aubigne, b. 6, ch. 11. GC 145"
Both passages describe a situation where individuals (Luther in EGW, the disciples in Matthew) are brought before rulers and authorities due to their beliefs. The EGW passage describes Luther's situation before Charles V, while the Matthew passage foretells the disciples being brought before governors and kings. This is a valid thematic parallel.
Matthew 10:16-20
"Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."
"***** At one time those in charge of our school at Avondale inquired of me, saying: “What shall we do? The officers of the law have been commissioned to arrest those working on Sunday.” I replied: “It will be very easy to avoid that difficulty. Give Sunday to the Lord as a day for doing missionary work. Take the students out to hold meetings in different places, and to do medical missionary work. They will find the people at home and will have a splendid opportunity to present the truth. This way of spending Sunday is always acceptable to the Lord.” 9T 238.1"
Both passages deal with facing persecution and receiving guidance on how to respond. Matthew 10:16-20 speaks of wisdom and reliance on the Spirit in the face of opposition, while EGW's passage describes a practical application of this principle in a specific situation.
Matthew 10:17
"But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;"
"Continuing His instruction to His disciples, Jesus said, “Beware of men.” They were not to put implicit confidence in those who knew not God, and open to them their counsels; for this would give Satan's agents an advantage. Man's inventions often counterwork God's plans. Those who build the temple of the Lord are to build according to the pattern shown in the mount,—the divine similitude. God is dishonored and the gospel is betrayed when His servants depend on the counsel of men who are not under the guidance of the Holy Spirit. Worldly wisdom is foolishness with God. Those who rely upon it will surely err. DA 354.1"
The EGW passage directly alludes to Jesus' warning to 'beware of men' in Matthew 10:17. It expands on this warning by explaining the dangers of relying on worldly wisdom and the importance of following God's guidance.
Matthew 10:17-18
"But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."
"Again the papal leaders plotted to silence the Reformer's voice. Before three tribunals he was successively summoned for trial, but without avail. First a synod of bishops declared his writings heretical, and, winning the young king, Richard II, to their side, they obtained a royal decree consigning to prison all who should hold the condemned doctrines. GC 89.3"
Both passages describe persecution and trials faced by those who proclaim their faith. The Matthew verse is a general prophecy of persecution, while the EGW passage describes Wycliffe's specific trials. The connection is a valid thematic parallel.
Matthew 10:18
"And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."
“They will deliver you up to councils, ... yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.” Matthew 10:17, 18 , R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ's disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God's grace will be dispensed to His servants to meet the emergency. “It shall be given you,” says Jesus, “in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” As the Spirit of God illuminates the minds of His servants, the truth will be pres…
EGW directly quotes and expands upon Matthew 10:18, explaining its implications for the disciples and the spread of the gospel.
"Enfeebled by illness and imprisonment,—for the damp, foul air of his dungeon had brought on a fever which nearly ended his life,—Huss was at last brought before the council. Loaded with chains he stood in the presence of the emperor, whose honor and good faith had been pledged to protect him. During his long trial he firmly maintained the truth, and in the presence of the assembled dignitaries of church and state he uttered a solemn and faithful protest against the corruptions of the hierarchy. When required to choose whether he would recant his doctrines or suffer death, he accepted the martyr's fate. GC 107.2"
Both passages describe individuals being brought before authorities (kings/emperors and governors) because of their faith. Matthew 10:18 is a prophecy of this, and the EGW passage describes its fulfillment in Huss's experience.
Matthew 10:18-20
"And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."
"His request was finally granted. In the presence of his judges, Jerome kneeled down and prayed that the divine Spirit might control his thoughts and words, that he might speak nothing contrary to the truth or unworthy of his Master. To him that day was fulfilled the promise of God to the first disciples: “Ye shall be brought before governors and kings for My sake.... But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” Matthew 10:18-20 . GC 112.3"
Ellen White directly references Matthew 10:18-20 in this passage.
Matthew 10:19-20
"But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."
"The Master who has chosen him, who knows the hearts of all men, will give him tongue and utterance, that he may speak the words he ought to speak at the right time and with power. And those who become truly convicted of sin, and charmed with the Way, the Truth, and the Life, will find sufficient to do without praising and extolling the ability of the minister. Christ and His love will be exalted above any human instrument. The man will be lost sight of because Christ is magnified and is the theme of thought. Many are converted to the minister who are not really converted to Christ. We marvel at the stupor that benumbs the spiritual senses. There is a lack of vital power. Lifeless prayers are offered, and testimonies are borne which fail to edify or strengthen the hearers. It becomes every minister of Christ to inquire the cause of this. 4T 316.1"
The EGW passage directly echoes the principle of divine enablement in speaking, as found in Matthew 10:19-20. The passage amplifies the idea that God will provide the words to speak at the right time, focusing on the minister's role and the importance of Christ being the central focus, not the speaker.
"not repeat their statements; but hold to your assertions of the living truth, and angels of God will open the way before you. We have a great work to carry forward, and we must carry it in a sensible way. Let us never get excited or allow evil feelings to arise. Christ did not do this, and He is our example in all things. For the work given us to do we need much more of heavenly, sanctified, humble wisdom, and much less of self. We need to lay hold firmly on divine power.” 9T 148.2"
Both passages address how to speak when facing opposition or delivering a message. Matthew 10:19-20 promises divine assistance in speaking, while the EGW passage encourages reliance on 'living truth' and divine guidance, echoing the principle of trusting in God's help in communication.
Matthew 10:20
"For it is not ye that speak, but the Spirit of your Father which speaketh in you."
"More than this, Christ changes the heart. He abides in your heart by faith. You are to maintain this connection with Christ by faith and the continual surrender of your will to Him; and so long as you do this, He will work in you to will and to do according to His good pleasure. So you may say, “The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.” Galatians 2:20 . So Jesus said to His disciples, “It is not ye that speak, but the Spirit of your Father which speaketh in you.” Matthew 10:20 . Then with Christ working in you, you will manifest the same spirit and do the same good works —works of righteousness, obedience. SC 62.3"
Ellen White directly references Matthew 10:20 in this passage.
Matthew 10:21
"And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death."
"Those who are true to God will be menaced, denounced, proscribed. They will be “betrayed both by parents, and brethren, and kinsfolks, and friends,” even unto death. Luke 21:16 . Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair. PK 588.1"
EGW quotes Luke 21:16, which is very similar to Matthew 10:21, and uses it to describe the persecution faced by those true to God.
Matthew 10:22
"And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved."
"About this time a terrible fire occurred in Rome by which nearly one half of the city was burned. Nero himself, it was rumored, had caused the flames to be kindled, but to avert suspicion he made a pretense of great generosity by assisting the homeless and destitute. He was, however, accused of the crime. The people were excited and enraged, and in order to clear himself, and also to rid the city of a class whom he feared and hated, Nero turned the accusation upon the Christians. His device succeeded, and thousands of the followers of Christ —men, women, and children—were cruelly put to death. AA 487.2"
Both passages describe the persecution and hatred faced by Christians. The EGW passage provides a specific historical example of the principle outlined in Matthew 10:22.
"After the meeting closed, I was conscious of being treated with marked coldness by those who had formerly been kind and friendly to me. My brother and I returned home feeling sad that we should be so misunderstood by our brethren, and that the subject of the near coming of Jesus should awaken such bitter opposition in their breasts. LS 44.2"
Both passages deal with being hated or treated coldly for one's faith. The EGW passage describes a specific instance of this, while the Matthew verse is a general principle. The connection is valid and meaningful.
Chapter 12—The French Reformation The Protest of Spires and the Confession at Augsburg, which marked the triumph of the Reformation in Germany, were followed by years of conflict and darkness. Weakened by divisions among its supporters, and assailed by powerful foes, Protestantism seemed destined to be utterly destroyed. Thousands sealed their testimony with their blood. Civil war broke out; the Protestant cause was betrayed by one of its leading adherents; the noblest of the reformed princes fell into the hands of the emperor and were dragged as captives from town to town. But in the moment of his apparent triumph, the emperor was smitten with defeat. He saw the prey wrested from his grasp, and he was forced at last to grant toleration to the doctrines which it had been the ambition of his life to destroy. He had staked his kingdom, his treasures, and life itself upon the crushing out of the heresy. Now he saw his armies wasted by battle, his treasuries drained, his many kingdoms thre…
The EGW passage describes the persecution faced by Protestants, mirroring the hatred Jesus predicted for his followers in Matthew 10:22. While the EGW passage focuses on a specific historical event, the underlying principle of enduring persecution for one's faith connects it to the verse.
"was intense; and one in that throng, with a shrill and plaintive voice, chanted a funeral dirge to warn Luther of what awaited him. But the Reformer had counted the cost and was ready to seal his testimony with his blood if God so ordained. 1T 373.2"
Both passages touch on the theme of enduring persecution for one's faith. Luther facing a 'funeral dirge' and the warning of what awaited him aligns with the idea of being hated for Christ's name's sake.
"The discussion continued eighteen days. At its close the papists with great confidence claimed the victory. Most of the deputies sided with Rome, and the Diet pronounced the Reformers vanquished and declared that they, together with Zwingli, their leader, were cut off from the church. But the fruits of the conference revealed on which side the advantage lay. The contest resulted in a strong impetus to the Protestant cause, and it was not long afterward that the important cities of Bern and Basel declared for the Reformation. GC 184.2"
The EGW passage describes the Reformers being declared vanquished and cut off from the church, yet the Reformation gained momentum. This echoes the sentiment in Matthew 10:22, where Jesus says his followers will be hated but those who endure will be saved. The endurance and ultimate success of the Reformation despite initial setbacks aligns with the promise of salvation through perseverance.
"While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls. 1T 27.1"
The EGW passage describes people being ridiculed for entering the temple. This aligns with Matthew 10:22, which speaks of being hated for Christ's name. Both passages highlight the persecution faced by those who follow a particular path.
"Wycliffe fully expected that his life would be the price of his fidelity. The king, the pope, and the bishops were united to accomplish his ruin, and it seemed certain that a few months at most would bring him to the stake. But his courage was unshaken. “Why do you talk of seeking the crown of martyrdom afar?” he said. “Preach the gospel of Christ to haughty prelates, and martyrdom will not fail you. What! I should live and be silent? ... Never! Let the blow fall, I await its coming.”—D'Aubigne, b. 17, ch. 8. GC 92.3"
The EGW passage describes Wycliffe's expectation of martyrdom and his unwavering courage in the face of persecution. This aligns with the theme of enduring hatred for Christ's name, as expressed in Matthew 10:22. The connection is a thematic parallel, highlighting the cost of discipleship.
"When the papal bull reached Luther, he said: “I despise and attack it, as impious, false.... It is Christ Himself who is condemned therein.... I rejoice in having to bear such ills for the best of causes. Already I feel greater liberty in my heart; for at last I know that the pope is antichrist, and that his throne is that of Satan himself.”— D'Aubigne, b. 6, ch. 9. GC 141.3"
Both passages deal with persecution for one's faith. Luther's statement reflects a willingness to endure 'ills' for his cause, echoing the sentiment of being 'hated' for Christ's name. However, the connection is thematic and not a direct allusion.
Matthew 10:23
"But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come."
"The Sanhedrin feared, however, to take rash measures against Jesus, lest the people should become incensed, and the violence meditated toward Him should fall upon themselves. On this account the council delayed to execute the sentence they had pronounced. The Saviour understood the plotting of the priests. He knew that they longed to remove Him, and that their purpose would soon be accomplished. But it was not His place to hasten the crisis, and He withdrew from that region, taking the disciples with Him. Thus by His own example Jesus again enforced the instruction He had given to the disciples, “When they persecute you in this city, flee ye into another.” Matthew 10:23 . There was a wide field in which to work for the salvation of souls; and unless loyalty to Him required it, the Lord's servants were not to imperil their lives. DA 541.2"
The EGW passage directly quotes Matthew 10:23 and uses it to explain Jesus' actions and teachings.
"“When they persecute you in this city, flee ye into another.” It is not the will of God that your lives shall be carelessly sacrificed. “Verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.” Verse 23 . 9T 236.1"
EGW directly quotes Matthew 10:23.
478.1 As long as the message of mercy is to be given to the world, there will be a call for effort in behalf of other institutions and enterprises similar to that for the relief of our schools. And as long as probation continues, there will be opportunity for the canvasser to work. When the religious denominations unite with the papacy to oppress God's people, places where there is religious freedom will be opened by evangelistic canvassing. If in one place the persecution becomes severe, let the workers do as Christ has directed. “When they persecute you in this city, flee ye into another.” If persecution comes there, go to still another place. God will lead His people, making them a blessing in many places. Were it not for persecution they would not be so widely scattered abroad to proclaim the truth. And Christ declares: “Ye shall not have gone over the cities of Israel, till the Son of man be come.” Matthew 10:23 . Until in heaven is spoken the word, “It is finished,” there will al…
Ellen White directly references Matthew 10:23 in this passage.
"When persecution was kindled against the teachers of the truth, they gave heed to the words of Christ: “When they persecute you in this city, flee ye into another.” Matthew 10:23 . The light penetrated everywhere. The fugitives would find somewhere a hospitable door opened to them, and there abiding, they would preach Christ, sometimes in the church, or, if denied that privilege, in private houses or in the open air. Wherever they could obtain a hearing was a consecrated temple. The truth, proclaimed with such energy and assurance, spread with irresistible power. GC 196.2"
Ellen White directly references Matthew 10:23 in this passage.
“He that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.” [ John 4:36 .] Read these words carefully. Study their meaning; for they outline God's plan. Those who sow the seed, presenting before large and small gatherings the testing truth for this time, at the cost of much labor, may not always gather the harvest. Often the Lord's workers are bitterly opposed, and their work is hindered. They do their best; with earnest, painstaking effort they sow the good seed. But the element of opposition becomes fiercer and fiercer. Some of the hearers may be convinced of the truth, but they are intimidated by the opposition shown, and they have not the courage to acknowledge their convictions. GW 409.3 The lives of the workers may be endangered by those who are controlled by Satan. It is then their privilege to follow the example of their Master, and go to another place. “Ye shall not have gone over the cities of Is…
Ellen White directly references Matthew 10:23 in this passage.
"***** The Lord has said: “Verily My Sabbaths ye shall keep: for it is a sign between Me and you throughout your generations.” Exodus 31:13 . None should disobey His command in order to escape persecution. But let all consider the words of Christ: “When they persecute you in this city, flee ye into another.” Matthew 10:23 . If it can be avoided, do not put yourselves into the power of men who are worked by the spirit of antichrist. Everything that we can do should be done that those who are willing to suffer for the truth's sake may be saved from oppression and cruelty. 9T 230.1"
EGW directly quotes Matthew 10:23 regarding fleeing persecution.
"Friends of the apostles, though unbelievers, warned them of the malicious designs of the Jews and urged them not to expose themselves needlessly to the fury of the mob, but to escape for their lives. Paul and Barnabas accordingly departed in secret from Iconium, leaving the believers to carry on the work alone for a time. But they by no means took final leave; they purposed to return after the excitement had abated, and complete the work begun. AA 179.1"
The EGW passage describes Paul and Barnabas fleeing Iconium due to threats from the Jews, which directly reflects the principle Jesus taught in Matthew 10:23 about fleeing persecution. The connection is a direct application of the principle.
Long before the persecution excited by the placards, the bold and ardent Farel had been forced to flee from the land of his birth. He repaired to Switzerland, and by his labors, seconding the work of Zwingli, he helped to turn the scale in favor of the Reformation. His later years were to be spent here, yet he continued to exert a decided influence upon the reform in France. During the first years of his exile, his efforts were especially directed to spreading the gospel in his native country. He spent considerable time in preaching among his countrymen near the frontier, where with tireless vigilance he watched the conflict and aided by his words of encouragement and counsel. With the assistance of other exiles, the writings of the German Reformers were translated into the French language and, together with the French Bible, were printed in large quantities. By colporteurs these works were sold extensively in France. They were furnished to the colporteurs at a low price, and thus the …
The EGW passage describes Farel fleeing persecution and continuing his work from exile, which directly reflects the principle in Matthew 10:23 to flee to another city when persecuted. Farel's actions are a practical application of Jesus' instruction.
"Berquin was repeatedly warned of the danger that threatened him in France, and urged to follow the steps of those who had found safety in voluntary exile. The timid and time-serving Erasmus, who with all the splendor of his scholarship failed of that moral greatness which holds life and honor subservient to truth, wrote to Berquin: “Ask to be sent as ambassador to some foreign country; go and travel in Germany. You know Beda and such as he—he is a thousand-headed monster, darting venom on every side. Your enemies are named legion. Were your cause better than that of Jesus Christ, they will not let you go till they have miserably destroyed you. Do not trust too much to the king's protection. At all events, do not compromise me with the faculty of theology.”— Ibid., b. 13, ch. 9. GC 216.2"
The passage discusses being warned of danger and urged to flee, which echoes the sentiment of Jesus advising his disciples to flee persecution.
Matthew 10:24
"The disciple is not above his master, nor the servant above his lord."
"The servant is not above his master. The Prince of heaven was called Beelzebub, and His disciples will be misrepresented in like manner. But whatever the danger, Christ's followers must avow their principles. They should scorn concealment. They cannot remain uncommitted until assured of safety in confessing the truth. They are set as watchmen, to warn men of their peril. The truth received from Christ must be imparted to all, freely and openly. Jesus said, “What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.” DA 355.4"
The EGW passage directly quotes and expands upon the principle stated in Matthew 10:24 regarding the relationship between a servant and his master.
"Jesus loves you both and will save you if you will be saved in His own appointed way. You may have experimental religion if you really hunger and thirst for it. Go to God in faith and humility, and ask, and you will receive; but remember that the disciple is not above his Master nor the servant greater than his Lord. You need to cherish that humility and humbleness of mind which dwelt in Christ. 2T 431.1"
The EGW passage directly quotes and applies the principle from Matthew 10:24: 'remember that the disciple is not above his Master nor the servant greater than his Lord.' This is a clear and intentional reference.
Matthew 10:25
"It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?"
"Every advance made by those whom God has called to lead in His work has excited suspicion; every act has been misrepresented by the jealous and faultfinding. Thus it was in the time of Luther, of the Wesleys and other reformers. Thus it is today. PP 404.3"
Both passages discuss the persecution and misrepresentation faced by those who follow God's calling. Matthew 10:25 provides a general principle that disciples will face similar treatment to their master, while EGW applies this to specific historical examples of reformers.
"Those whom God has chosen for an important work have ever been received with distrust and suspicion. Anciently, when Elijah was sent with a message from God to the people, they did not heed the warning. They thought him unnecessarily severe. They even thought that he must have lost his senses because he denounced them, the favored people of God, as sinners and their crimes as so aggravated that the judgments of God would awaken against them. Satan and his host have ever been arrayed against those who bear the message of warning and who reprove sins. The unconsecrated will also be united with the adversary of souls to make the work of God's faithful servants as hard as possible. 3T 261.2"
Both passages highlight the persecution faced by those who serve God, drawing a parallel between the treatment of Jesus and the treatment of his followers. The EGW passage illustrates this with Elijah, while Matthew 10:25 presents it as a general expectation.
Matthew 10:26
"Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known."
"Nathan fixed his eyes upon the king; then, lifting his right hand to heaven, he solemnly declared, “Thou art the man.” “Wherefore,” he continued, “hast thou despised the commandment of the Lord, to do evil in His sight?” The guilty may attempt, as David had done, to conceal their crime from men; they may seek to bury the evil deed forever from human sight or knowledge; but “all things are naked and opened unto the eyes of Him with whom we have to do.” Hebrews 4:13 . “There is nothing covered, that shall not be revealed; and hid, that shall not be known.” Matthew 10:26 . PP 721.3"
Ellen White directly references Matthew 10:26 in this passage.
Matthew 10:27
"What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops."
"The treasure gained by the householder he does not hoard. He brings it forth to communicate to others. And by use the treasure increases. The householder has precious things both new and old. So Christ teaches that the truth committed to His disciples is to be communicated to the world. And as the knowledge of truth is imparted, it will increase. COL 124.2"
Both passages connect the sharing of truth with its increase and propagation. EGW emphasizes the householder sharing treasure and its subsequent increase, mirroring the idea in Matthew 10:27 of speaking what is heard in secret openly.
Matthew 10:28
"And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
"In the presence of that powerful and titled assembly the lowly born Reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered: “Fear not them which kill the body, but are not able to kill the soul.” Another said: “When ye shall be brought before governors and kings for My sake, it shall be given you, by the Spirit of your Father, what ye shall say.” Thus the words of Christ were brought by the world's great men to strengthen His servant in the hour of trial. GC 155.2"
The EGW passage directly quotes Matthew 10:28, making it an explicit allusion.
"Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils he would soon be banished from the empire and would have no defense. To this appeal Luther answered: “The gospel of Christ cannot be preached without offense.... Why then should the fear or apprehension of danger separate me from the Lord, and from that divine word which alone is truth? No; I would rather give up my body, my blood, and my life.”—D'Aubigne, b. 7, ch. 10. GC 165.2"
Both passages deal with the theme of prioritizing spiritual truth and obedience to God over physical safety and the fear of earthly powers. Luther's statement echoes the sentiment of Matthew 10:28, choosing to risk physical harm rather than compromise his faith.
Measures were at once taken for the arrest of every Lutheran in Paris. A poor artisan, an adherent of the reformed faith, who had been accustomed to summon the believers to their secret assemblies, was seized and, with the threat of instant death at the stake, was commanded to conduct the papal emissary to the home of every Protestant in the city. He shrank in horror from the base proposal, but at last fear of the flames prevailed, and he consented to become the betrayer of his brethren. Preceded by the host, and surrounded by a train of priests, incense bearers, monks, and soldiers, Morin, the royal detective, with the traitor, slowly and silently passed through the streets of the city. The demonstration was ostensibly in honor of the “holy sacrament,” an act of expiation for the insult put upon the mass by the protesters. But beneath this pageant a deadly purpose was concealed. On arriving opposite the house of a Lutheran, the betrayer made a sign, but no word was uttered. The proces…
The EGW passage illustrates the principle of fearing physical death over spiritual compromise, as the artisan chooses to betray his brethren rather than face the flames. This directly relates to Jesus' teaching in Matthew 10:28 to fear God, who can destroy both body and soul, rather than those who can only kill the body.
"The friends of Luther were terrified and distressed. Knowing the prejudice and enmity against him, they feared that even his safe-conduct would not be respected, and they entreated him not to imperil his life. He replied: “The papists do not desire my coming to Worms, but my condemnation and my death. It matters not. Pray not for me, but for the word of God.... Christ will give me His Spirit to overcome these ministers of error. I despise them during my life; I shall triumph over them by my death. They are busy at Worms about compelling me to retract; and this shall be my retraction: I said formerly that the pope was Christ's vicar; now I assert that he is our Lord's adversary, and the devil's apostle.”— Ibid., b. 7, ch. 6. GC 150.5"
Luther's statement reflects the principle in Matthew 10:28, which encourages believers not to fear those who can kill the body but to fear God. Luther's willingness to face death rather than compromise his beliefs aligns with this principle.
"The king was even too weak to be willing that his courtiers and people should know that he had held a conference with Jeremiah, so fully had the fear of man taken possession of his soul. If Zedekiah had stood up bravely and declared that he believed the words of the prophet, already half fulfilled, what desolation might have been averted! He should have said, I will obey the Lord, and save the city from utter ruin. I dare not disregard the commands of God because of the fear or favor of man. I love the truth, I hate sin, and I will follow the counsel of the Mighty One of Israel. PK 458.1"
The EGW passage highlights the principle of fearing God rather than man, which is the core message of Matthew 10:28. Zedekiah's fear of man led to disobedience, while the verse encourages fearing God above all else.
"Better, far better might your children suffer, better lie in their graves, than be taught to treat lightly the principles that lie at the very foundation of loyalty to truth, to their fellow beings, and to God. 7T 185.4"
The EGW passage emphasizes the importance of prioritizing loyalty to truth and God over physical safety or comfort, even to the point of death. This reflects the principle in Matthew 10:28, which encourages believers to fear God, who has power over both body and soul, rather than those who can only harm the body.
"But Satan was not satisfied. He could only have power over the body. He could not make believers yield their faith and hope. And even in death they triumphed with a bright hope of immortality at the resurrection of the just. They had more than mortal energy. They dared not sleep for a moment, but kept the Christian armor girded about them, prepared for a conflict, not merely with spiritual foes, but with Satan in the form of men whose constant cry was, “Give up your faith, or die.” These few Christians were strong in God, and more precious in His sight than half a world who bear the name of Christ, and yet are cowards in His cause. While the church was persecuted, its members were united and loving; they were strong in God. Sinners were not permitted to unite with the church. Those only who are willing to forsake all for Christ could be His disciples. These loved to be poor, humble, and Christlike. EW 225.2"
The EGW passage speaks of believers who are willing to die for their faith and cannot be made to yield their faith and hope. This directly parallels the sentiment in Matthew 10:28, which encourages believers not to fear those who can kill the body but cannot kill the soul. The thematic parallel is the emphasis on spiritual resilience in the face of physical threats.
"To another appeal he said: “I consent to renounce my safe-conduct. I place my person and my life in the emperor's hands, but the word of God—never!”— Ibid., b. 7, ch. 10. He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. “In what concerns the word of God and the faith,” he added, “every Christian is as good a judge as the pope, though supported by a million councils, can be for him.”—Martyn 1:410. Both friends and foes were at last convinced that further effort for reconciliation would be useless. GC 166.2"
Both passages share the theme of prioritizing spiritual conviction and obedience to God's word over physical safety and the fear of earthly powers. Luther's willingness to risk his life rather than compromise his faith echoes the sentiment of Matthew 10:28, choosing to risk physical harm rather than deny his beliefs.
"In their work of dealing with disease and death, physicians too often lose sight of the solemn realities of the future life. In their earnest effort to avert the peril of the body, they forget the peril of the soul. The one to whom they are ministering may be losing his hold on life. Its last opportunities are slipping from his grasp. This soul the physician must meet again at the judgment seat of Christ. MH 119.5"
The EGW passage warns physicians against neglecting the soul's peril while focusing on physical health, especially as death approaches. This echoes Matthew 10:28, which contrasts the power to kill the body with the greater power to destroy the soul. The connection is relevant and supports the EGW passage's argument.
"Yet the mandate of Rome was not without effect. Prison, torture, and sword were weapons potent to enforce obedience. The weak and superstitious trembled before the decree of the pope; and while there was general sympathy for Luther, many felt that life was too dear to be risked in the cause of reform. Everything seemed to indicate that the Reformer's work was about to close. GC 142.1"
The EGW passage describes the fear instilled by Rome's power, while Matthew 10:28 encourages believers not to fear those who can only kill the body. The parallel lies in the contrast between earthly power and spiritual resilience.
"men will sink into insignificance beside the word of the eternal God. Truth will be obeyed though the result be imprisonment or exile or death. PK 512.2"
Both passages address the idea of prioritizing obedience to God's word even in the face of physical threats, including death. While not a direct quote, the sentiment aligns with Matthew 10:28.
"With tears Jeremiah entreated Zedekiah to save himself and his people. With anguish of spirit he assured him that unless he should heed the counsel of God, he could not escape with his life, and all his possessions would fall to the Babylonians. But the king had started on the wrong course, and he would not retrace his steps. He decided to follow the counsel of the false prophets, and of the men whom he really despised, and who ridiculed his weakness in yielding so readily to their wishes. He sacrificed the noble freedom of his manhood and became a cringing slave to public opinion. With no fixed purpose to do evil, he was also without resolution to stand boldly for the right. Convicted though he was of the value of the counsel given by Jeremiah, he had not the moral stamina to obey; and as a consequence he advanced steadily in the wrong direction. PK 457.3"
Zedekiah's fear of earthly consequences (the false prophets and public opinion) rather than fearing God's judgment aligns with the principle in Matthew 10:28.
"The Council of Tarragona, 1234, ruled that: “No one may possess the books of the Old and New Testaments in the Romance language, and if anyone possesses them he must turn them over to the local bishop within eight days after promulgation of this decree, so that they may be burned lest, be he a cleric or a layman, he be suspected until he is cleared of all suspicion.”—D. Lortsch, Histoire de la Bible en France, 1910, p. 14. GC 688.1 At the Council of Constance, in 1415, Wycliffe was posthumously condemned by Arundel, the archbishop of Canterbury, as “that pestilent wretch of damnable heresy who invented a new translation of the Scriptures in his mother tongue.” GC 688.2"
The EGW passage describes the suppression of the Bible and persecution of those who translated or possessed it. The verse speaks of fearing God rather than those who can only kill the body. The connection is thematic, as both deal with fear and persecution, but it is not a strong connection.
Matthew 10:29
"Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father."
"Shall we refuse obedience to the Source of all power, whose law even the sea and the waves obey? Shall I fear to trust myself to the protection of Him who has said that not a sparrow falleth to the ground without the notice of our heavenly Father? 4T 288.2"
EGW directly references the idea of God's awareness of a sparrow falling, which is a clear allusion to Matthew 10:29.
"Not even a sparrow falls to the ground without the Father's notice. Satan's hatred against God leads him to hate every object of the Saviour's care. He seeks to mar the handiwork of God, and he delights in destroying even the dumb creatures. It is only through God's protecting care that the birds are preserved to gladden us with their songs of joy. But He does not forget even the sparrows. “Fear ye not therefore, ye are of more value than many sparrows.” DA 356.4"
The EGW passage directly alludes to Matthew 10:29, referencing the sparrow falling to the ground and the Father's notice. The context and wording are very similar.
"Life insurance is a worldly policy which leads our brethren who engage in it to depart from the simplicity and purity of the gospel. Every such departure weakens our faith and lessens our spirituality. Said the angel: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light.” As a people we are in a special sense the Lord's. Christ has bought us. Angels that excel in strength surround us. Not a sparrow falls to the ground without the notice of our heavenly Father. Even the hairs of our head are numbered. God has made provision for His people. He has a special care for them, and they should not distrust His providence by engaging in a policy with the world. 1T 550.1"
EGW directly references the idea of sparrows falling and God's awareness, which is a clear allusion to Matthew 10:29.
"courage he wrote: “What is about to happen I know not, nor do I care to know.... Let the blow light where it may, I am without fear. Not so much as a leaf falls, without the will of our Father. How much rather will He care for us! It is a light thing to die for the Word, since the Word which was made flesh hath Himself died. If we die with Him, we shall live with Him; and passing through that which He has passed through before us, we shall be where He is and dwell with Him forever.”— Ibid., 3d London ed., Walther, 1840, b. 6, ch. 9. GC 141.2"
The EGW passage directly alludes to the sentiment expressed in Matthew 10:29 regarding God's care and providence, even in the face of death. The phrase "Not so much as a leaf falls, without the will of our Father" echoes the idea that even sparrows do not fall without God's knowledge.
Skeptics may sneer at the thought that a glorious angel from heaven should give attention to a matter so commonplace as caring for these simple human needs, and may question the inspiration of the narrative. But in the wisdom of God these things are recorded in sacred history for the benefit, not of angels, but of men, that as they should be brought into trying positions they might find comfort in the thought that heaven knows it all. Jesus declared to His disciples that not a sparrow falls to the ground without the notice of the heavenly Father, and that if God can keep in mind the wants of all the little birds of the air, He will much more care for those who may become the subjects of His kingdom and through faith in Him may be the heirs of immortality. Oh, if the human mind were only to comprehend—in such measure as the plan of redemption can be comprehended by finite minds—the work of Jesus in taking upon Himself human nature, and what is to be accomplished for us by this marvelous…
EGW directly quotes and expands upon the idea presented in Matthew 10:29, using it to illustrate God's care and attention to detail.
"not the least grain fall upon the earth.” 1T 332.2"
The EGW quote directly alludes to the idea that nothing happens without God's knowledge/permission, echoing the sentiment in Matthew 10:29 about the sparrow.
"My feelings were very sensitive. I dreaded giving pain to any living creature. When I saw animals ill- treated, my heart ached for them. Perhaps my sympathies were more easily excited by suffering because I myself had been the victim of thoughtless cruelty, resulting in the injury that had darkened my childhood. But when the thought took possession of my mind that God delighted in the torture of His creatures, who were formed in His image, a wall of darkness seemed to separate me from Him. When I reflected that the Creator of the universe would plunge the wicked into hell, there to burn through the ceaseless rounds of eternity, my heart sank with fear, and I despaired that so cruel and tyrannical a being would ever condescend to save me from the doom of sin. 1T 25.1"
Both passages touch on God's care for all creation, even the smallest creatures. EGW's statement about dreading to give pain to any living creature and Matthew 10:29 about God's awareness of a sparrow falling to the ground share a similar theme of God's concern for all beings.
Matthew 10:29-30
"Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered."
"Jesus knows us individually, and is touched with the feeling of our infirmities. He knows us all by name. He knows the very house in which we live, the name of each occupant. He has at times given directions to His servants to go to a certain street in a certain city, to such a house, to find one of His sheep. DA 479.3"
Both passages emphasize God's detailed knowledge and care for individuals. While Matthew 10:29-30 focuses on God's awareness of even the smallest details (sparrows, hairs), the EGW passage applies this to knowing individuals by name and location.
Matthew 10:29-31
"Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows."
"Many separate themselves from God by their indulgence of appetite. He who notices the fall of a sparrow, who numbers the very hairs of the head, marks the sin of those who indulge perverted appetite at the expense of weakening the physical powers, benumbing the intellect, and deadening the moral perceptions. CE 184.2"
EGW explicitly alludes to Matthew 10:29-31 by mentioning the sparrow and the numbering of hairs, using it to illustrate God's awareness of even seemingly small details, and applying it to the sin of indulging perverted appetite.
Matthew 10:30
"But the very hairs of your head are all numbered."
"All who choose Christ's kingdom of love and righteousness and peace, making its interest paramount to all other, are linked to the world above, and every blessing needed for this life is theirs. In the book of God's providence, the volume of life, we are each given a page. That page contains every particular of our history; even the hairs of the head are numbered. God's children are never absent from His mind. DA 313.3"
The EGW passage directly references the idea of the hairs of the head being numbered, which is a clear allusion to Matthew 10:30. The surrounding context in EGW further amplifies the idea of God's detailed knowledge and care for His children.
"The people of God will not be free from suffering; but while persecuted and distressed, while they endure privation and suffer for want of food they will not be left to perish. That God who cared for Elijah will not pass by one of His self-sacrificing children. He who numbers the hairs of their head will care for them, and in time of famine they shall be satisfied. While the wicked are dying from hunger and pestilence, angels will shield the righteous and supply their wants. To him that “walketh righteously” is the promise: “Bread shall be given him; his waters shall be sure.” “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.” Isaiah 33:15, 16 ; 41:17 . GC 629.2"
The EGW passage explicitly quotes Matthew 10:30 ('He who numbers the hairs of their head will care for them') and directly connects it to God's care for His people during times of suffering and famine. This is a clear and direct allusion.
Matthew 10:31
"Fear ye not therefore, ye are of more value than many sparrows."
"Not even a sparrow falls to the ground without the Father's notice. Satan's hatred against God leads him to hate every object of the Saviour's care. He seeks to mar the handiwork of God, and he delights in destroying even the dumb creatures. It is only through God's protecting care that the birds are preserved to gladden us with their songs of joy. But He does not forget even the sparrows. “Fear ye not therefore, ye are of more value than many sparrows.” DA 356.4"
The EGW passage directly quotes Matthew 10:31, reinforcing the idea of God's care and the value of humans compared to sparrows.
"Not even a sparrow falls to the ground without the Father's notice. Satan's hatred against God leads him to delight in destroying even the dumb creatures. It is only through God's protecting care that the birds are preserved to gladden us with their songs of joy. But He does not forget even the sparrows. “Fear ye not therefore, ye are of more value than many sparrows.” Matthew 10:31 . 8T 273.1"
Ellen White directly references Matthew 10:31 in this passage.
Matthew 10:32
"Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
"made by the highest acknowledged authority of the nation, and in the name of the Most High. Christ would not fail to show proper respect for the law. More than this, His own relation to the Father was called in question. He must plainly declare His character and mission. Jesus had said to His disciples, “Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven.” Matthew 10:32 . Now by His own example He repeated the lesson. DA 706.4"
EGW directly quotes Matthew 10:32 and uses it to illustrate Christ's example of confessing before men.
"everywhere, under all circumstances,—stand up for Jesus. 5T 341.2"
The EGW statement is a clear call to action based on the principle of confessing Christ before others, as stated in Matthew 10:32.
"Jesus continues: As you confess Me before men, so I will confess you before God and the holy angels. You are to be My witnesses upon earth, channels through which My grace can flow for the healing of the world. So I will be your representative in heaven. The Father beholds not your faulty character, but He sees you as clothed in My perfection. I am the medium through which Heaven's blessings shall come to you. And everyone who confesses Me by sharing My sacrifice for the lost shall be confessed as a sharer in the glory and joy of the redeemed. DA 357.1"
The EGW passage directly quotes and expands upon the meaning of Matthew 10:32, making it an explicit allusion.
In your present state you are doing far more harm than good; for you have a form of godliness and profess to believe the truth, while your words and actions say: “Wide is the gate, and broad is the way” that leads to life, “and many there be which go in thereat.” If your life is a confession of Christ, then we may truly say that the world has gone after Him. Your profession may be right; but have you humility and love, meekness and devotion? “Whosoever shall confess Me before men,” by a holy life and godly conversation, “him shall the Son of man also confess before the angels of God.” No one can confess Christ unless he has the mind and spirit of Christ; he cannot communicate that which he does not possess. The daily life must be an expression of the sanctifying power of the truth, and evidence that Christ is abiding in the soul by faith. Whatever is opposed to the fruits of the Spirit, or to the work of God in separating His people from the world, is a denial of Christ; and His words …
EGW directly quotes Matthew 10:32.
"He who would confess Christ must have Christ abiding in him. He cannot communicate that which he has not received. The disciples might speak fluently on doctrines, they might repeat the words of Christ Himself; but unless they possessed Christlike meekness and love, they were not confessing Him. A spirit contrary to the spirit of Christ would deny Him, whatever the profession. Men may deny Christ by evilspeaking, by foolish talking, by words that are untruthful or unkind. They may deny Him by shunning life's burdens, by the pursuit of sinful pleasure. They may deny Him by conforming to the world, by uncourteous behavior, by the love of their own opinions, by justifying self, by cherishing doubt, borrowing trouble, and dwelling in darkness. In all these ways they declare that Christ is not in them. And “whosoever shall deny Me before men,” He says, “him will I also deny before My Father which is in heaven.” DA 357.2"
EGW elaborates on the principle of confessing Christ, providing examples of how one can deny Him through actions and attitudes, directly relating to the verse's core message.
"Though I was very young, the plan of salvation was so clear to my mind, and my personal experience had been so marked, that, upon considering the matter, I knew it was my duty to continue my efforts for the salvation of precious souls and to pray and confess Christ at every opportunity. My entire being was offered to the service of my Master. Let come what would, I determined to please God, and live as one who expected the Saviour to come and reward the faithful. I felt like a little child coming to God as to my father, and asking Him what He would have me to do. Then as my duty was made plain to me, it was my greatest happiness to perform it. Peculiar trials sometimes beset me. Those older in experience than myself endeavored to hold me back and cool the ardor of my faith; but with the smiles of Jesus brightening my life, and the love of God in my heart, I went on my way with a joyful spirit. 1T 34.2"
The EGW passage mentions confessing Christ, which directly echoes the sentiment in Matthew 10:32. The connection is clear and relevant.
Matthew 10:33
"But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."
crowded assembly. Then an imperial officer arose and, pointing to a collection of Luther's writings, demanded that the Reformer answer two questions—whether he acknowledged them as his, and whether he proposed to retract the opinions which he had therein advanced. The titles of the books having been read, Luther replied that as to the first question, he acknowledged the books to be his. “As to the second,” he said, “seeing that it is a question which concerns faith and the salvation of souls, and in which the word of God, the greatest and most precious treasure either in heaven or earth, is involved, I should act imprudently were I to reply without reflection. I might affirm less than the circumstance demands, or more than truth requires, and so sin against this saying of Christ: ‘Whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.’ [ Matthew 10:33 .] For this reason I entreat your imperial majesty, with all humility, to allow me time, that I m…
Ellen White directly references Matthew 10:33 in this passage.
"There were many in the church who waited for the appearing of the Saviour, and this threat was made for the purpose of frightening them into subjection. In some cases this policy brought about the desired result, and the favor of God was sold for a place in the church. Many believed, but dared not confess their faith, lest they should be turned out of the synagogue. But some left soon afterward, and joined the company of those who were looking for the Saviour. LS 53.4"
Both passages address the consequences of denying one's faith. The EGW passage describes people who dared not confess their faith, while Matthew 10:33 warns of being denied by Christ before the Father for denying Him before men. The connection is thematic, focusing on the importance of openly acknowledging one's faith.
"The minister did not attempt to refer to a single text that would prove us in error, but excused himself on the plea of a want of time. He advised us to quietly withdraw from the church and avoid the publicity of a trial. We were aware that others of our brethren were meeting with similar treatment for a like cause, and we did not wish it understood that we were ashamed to acknowledge our faith, or were unable to sustain it by Scripture; so my parents insisted that they should be acquainted with the reasons for this request. 1T 42.2"
The EGW passage describes a situation where the family is being pressured to deny their faith. This thematically parallels Matthew 10:33, which warns against denying Christ before men. However, the connection is not a direct quote or explicit allusion, but rather a shared theme.
Matthew 10:34
"Think not that I am come to send peace on earth: I came not to send peace, but a sword."
"In the work of the ministry there are battles to fight and victories to gain. “Think not that I am come to send peace on earth,” said Christ, “I came not to send peace, but a sword.” The opening labors of the Christian church were attended with hardships and bitter griefs, and the successors of the early apostles find that they must meet with trials similar to theirs; privations, calumny, and every species of opposition meet them in their labors. They must be men of stanch moral courage, and of spiritual muscle. 4T 261.3"
The EGW passage directly quotes Matthew 10:34, making it an explicit allusion.
"Christ said of Himself, “Think not that I am come to send peace on earth: I came not to send peace, but a sword.” Matthew 10:34 . The Prince of Peace, He was yet the cause of division. He who came to proclaim glad tidings and to create hope and joy in the hearts of the children of men, opened a controversy that burns deep and arouses intense passion in the human heart. And He warns His followers, “In the world ye shall have tribulation.” “They shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for My name's sake.” “Ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.” John 16:33 ; Luke 21:12, 16 . AA 84.2"
The EGW passage directly quotes Matthew 10:34.
"But light and darkness cannot harmonize. Between truth and error there is an irrepressible conflict. To uphold and defend the one is to attack and overthrow the other. Our Saviour Himself declared: “I came not to send peace, but a sword.” Matthew 10:34 . Said Luther, a few years after the opening of the Reformation: “God does not guide me, He pushes me forward. He carries me away. I am not master of myself. I desire to live in repose; but I am thrown into the midst of tumults and revolutions.”—D'Aubigne, b. 5, ch. 2. He was now about to be urged into the contest. GC 126.3"
Ellen White directly references Matthew 10:34 in this passage.
How, then, can the gospel be called a message of peace? When Isaiah foretold the birth of the Messiah, he ascribed to Him the title, “Prince of Peace.” When angels announced to the shepherds that Christ was born, they sang above the plains of Bethlehem: “Glory to God in the highest, and on earth peace, good will toward men.” Luke 2:14 . There is a seeming contradiction between these prophetic declarations and the words of Christ: “I came not to send peace, but a sword.” Matthew 10:34 . But, rightly understood, the two are in perfect harmony. The gospel is a message of peace. Christianity is a system which, received and obeyed, would spread peace, harmony, and happiness throughout the earth. The religion of Christ will unite in close brotherhood all who accept its teachings. It was the mission of Jesus to reconcile men to God, and thus to one another. But the world at large are under the control of Satan, Christ's bitterest foe. The gospel presents to them principles of life which are w…
Ellen White directly references Matthew 10:34 in this passage.
“What I have just said plainly shows, I hope, that I have carefully weighed and considered the dangers to which I expose myself; but far from being dismayed, I rejoice to see that the gospel is now, as in former times, a cause of trouble and dissension. This is the character, this is the destiny, of the word of God. ‘I came not to send peace on earth, but a sword,’ said Jesus Christ. God is wonderful and terrible in His counsels; beware lest, by presuming to quench dissensions, you should persecute the holy word of God, and draw down upon yourselves a frightful deluge of insurmountable dangers, of present disasters, and eternal desolation.... I might quote many examples from the oracles of God. I might speak of the Pharaohs, the kings of Babylon, and those of Israel, whose labors never more effectually contributed to their own destruction than when they sought by counsels, to all appearance most wise, to strengthen their dominion. ‘God removeth mountains, and they know it not.’”— Ibid.…
The EGW passage directly quotes Jesus' statement from Matthew 10:34, using it to explain the nature of the gospel and the dissension it can cause. This is a clear and intentional allusion.
"The Saviour bade His disciples not to hope that the world's enmity to the gospel would be overcome, and that after a time its opposition would cease. He said, “I came not to send peace, but a sword.” This creating of strife is not the effect of the gospel, but the result of opposition to it. Of all persecution the hardest to bear is variance in the home, the estrangement of dearest earthly friends. But Jesus declares, “He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me. And he that taketh not his cross, and followeth after Me, is not worthy of Me.” DA 357.3"
The EGW passage directly quotes Matthew 10:34 and expands on its meaning, explaining that the strife is a result of opposition to the gospel.
"The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris. “Again the king was the chief figure; again there were tumult and shouting; again there was heard the cry for more victims; again there were black scaffolds; and again the scenes of the day were closed by horrid executions; Louis XVI, struggling hand to hand with his jailers and executioners, was dragged forward to the block, and there held down by main force till the ax had fallen, and his dissevered head rolled on the scaffold.”—Wylie, b. 13, ch. 21. Nor was the king the only victim; near the same spot two thousand and eight hundred human beings perished by the guillotine during the bloody days of the Reign of Terror. GC 230.2"
The EGW passage describes the violence and bloodshed of the French Revolution as a consequence of rejecting the gospel, which thematically aligns with Matthew 10:34, where Jesus states that his coming will bring division and conflict. While not a direct quote or allusion, the historical outcome described by EGW serves as an illustration of the principle that rejecting God's peace can lead to societal upheaval.
"I asked the meaning of the shaking I had seen, and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this will cause a shaking among God's people. 1T 181.1"
The EGW passage describes a 'shaking' caused by 'straight testimony' that some will reject. This aligns with the idea in Matthew 10:34 that Jesus' message will cause division and not peace. The rejection of the testimony leads to conflict, similar to the 'sword' mentioned by Jesus.
"“If you will not receive brethren who bring you peace, you shall receive enemies who will bring you war. If you will not unite with us in showing the Saxons the way of life, you shall receive from them the stroke of death.”— J. H. Merle D'Aubigne, History of the Reformation of the Sixteenth Century, b. 17, ch. 2. These were no idle threats. War, intrigue, and deception were employed against these witnesses for a Bible faith, until the churches of Britain were destroyed, or forced to submit to the authority of the pope. GC 62.4"
The quote suggests that rejecting peace can lead to war, which is a thematic parallel to Jesus' statement that he came not to bring peace, but a sword.
Matthew 10:34-36
"Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household."
"There are few really consecrated men among us, few who have fought and conquered in the battle with self. Real conversion is a decided change of feelings and motives; it is a virtual taking leave of worldly connections, a hastening from their spiritual atmosphere, a withdrawing from the controlling power of their thoughts, opinions, and influences. The separation causes pain and bitterness to both parties. It is the variance which Christ declares that He came to bring. But the converted will feel a continual longing desire that their friends shall forsake all for Christ, knowing that, unless they do, there will be a final and eternal separation. The true Christian cannot, while with unbelieving friends, be light and trifling. The value of the souls for whom Christ died is too great. 5T 82.5"
Both passages discuss the divisive nature of following Christ, causing separation and conflict even within families.
Matthew 10:36
"And a man’s foes shall be they of his own household."
"The opposition and discouragement that the builders in Nehemiah's day met from open enemies and pretended friends is typical of the experience that those today will have who work for God. Christians are tried, not only by the anger, contempt, and cruelty of enemies, but by the indolence, inconsistency, lukewarmness, and treachery of avowed friends and helpers. Derision and reproach are hurled at them. And the same enemy that leads to contempt, at a favorable opportunity uses more cruel and violent measures. PK 644.3"
Both passages highlight the challenges faced by those working for God, including opposition from both enemies and those who claim to be friends. While Matthew 10:36 focuses on familial opposition, the broader theme of betrayal and opposition from within is present in both.
Matthew 10:37
"He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me."
"The lesson is for all time. We are to follow the Lamb of God whithersoever He goeth. His guidance is to be chosen, His companionship valued above the companionship of earthly friends. Christ says, “He that loveth father or mother more than Me is not worthy of Me, and he that loveth son or daughter more than Me is not worthy of Me.” Matthew 10:37 . COL 223.2"
Ellen White directly references Matthew 10:37 in this passage.
"All these refuse the Saviour's call because they fear division in the family circle. They suppose that in refusing to obey God they are insuring the peace and prosperity of the home; but this is a delusion. Those who sow selfishness will reap selfishness. In rejecting the love of Christ they reject that which alone can impart purity and steadfastness to human love. They will not only lose heaven, but will fail of the true enjoyment of that for which heaven was sacrificed. COL 225.1"
The EGW passage directly echoes the principle in Matthew 10:37 about prioritizing Christ over family, even though it doesn't directly quote it. The consequence of misplaced love is the core idea.
We should beware of treating lightly God's gracious provisions for our salvation. There are Christians who say, “I do not care to be saved unless my companion and children are saved with me.” They feel that heaven would not be heaven to them without the presence of those who are so dear. But have those who cherish this feeling a right conception of their own relation to God, in view of His great goodness and mercy toward them? Have they forgotten that they are bound by the strongest ties of love and honor and loyalty to the service of their Creator and Redeemer? The invitations of mercy are addressed to all; and because our friends reject the Saviour's pleading love, shall we also turn away? The redemption of the soul is precious. Christ has paid an infinite price for our salvation, and no one who appreciates the value of this great sacrifice or the worth of the soul will despise God's offered mercy because others choose to do so. The very fact that others are ignoring His just claims …
Both passages address the issue of prioritizing love for family over love for God. EGW's passage expands on the principle found in Matthew 10:37, applying it to the context of salvation.
We returned to Middletown, where we had left our child during our western journey. And now a painful duty presented itself. For the good of souls we felt that we must sacrifice the company of our little Henry, that we might give ourselves unreservedly to the work. My health was poor, and he would necessarily occupy a great share of my time. It was a severe trial, yet I dared not let the child stand in the way of my duty. I believed that the Lord had spared him to us when he was very sick, and that if I should let him hinder me from doing my duty, God would remove him from me. Alone before the Lord, with most painful feelings and many tears, I made the sacrifice, and gave up my only child, then one year old, for another to exercise a mother's feelings toward him, and to act a mother's part. We left him in Brother Howland's family, in whom we had the utmost confidence. They were willing to bear burdens to leave us as free as possible to labor in the cause of God. We knew that they could …
Both passages deal with the difficult choice of prioritizing God's work over familial love. EGW's sacrifice of leaving her child mirrors the sentiment in Matthew 10:37, where Jesus states that love for family should not supersede love for Him. The parallel is strong and intentional.
"Chapter 17—Encouraging Providences Again I was called to deny self for the good of souls. We must sacrifice the company of our little Henry, and go forth to give ourselves unreservedly to the work. My health was very poor, and should I take my child, he would necessarily occupy a large share of my time. It was a severe trial, yet I dared not let him stand in the way of duty. I believed that the Lord had spared him to us when he was very sick, and that if I should let him hinder me from doing my duty, God would remove him from me. Alone before the Lord, with a sorrowful heart and many tears, I made the sacrifice, and gave up my only child to be cared for by another. LS 120"
EGW's decision to prioritize her ministry over her personal desires for her child directly reflects the principle in Matthew 10:37, which emphasizes that love for God should supersede even familial love.
No earthly ties, no earthly considerations, should weigh one moment in the scale against duty to the cause and work of God. Jesus severed His connection from everything to save a lost world, and He requires of us a full and entire consecration. There are sacrifices to be made for the interests of God's cause. The sacrifice of feeling is the most keen that is required of us; yet after all it is a small sacrifice. You have plenty of friends, and if the feelings are only sanctified, you need not feel that you are making a very great sacrifice. You do not leave your wife among heathen. You are not called to tread the burning African desert or to face prisons and encounter trial at every step. Be careful how you appeal to your sympathies and let human feelings and personal considerations mingle with your efforts and labors for the cause of God. He demands unselfish and willing service. You can render this and yet do all your duties to your family; but hold this as a secondary matter. 3T 500…
The EGW passage strongly parallels Matthew 10:37, emphasizing the priority of devotion to God's work over earthly ties and personal feelings. The call for full consecration and willingness to make sacrifices for the cause of God directly reflects the sentiment of loving God more than family.
"The word of God often comes in collision with man's hereditary and cultivated traits of character and his habits of life. But the good-ground hearer, in receiving the word, accepts all its conditions and requirements. His habits, customs, and practices are brought into submission to God's word. In his view the commands of finite, erring man sink into insignificance beside the word of the infinite God. With the whole heart, with undivided purpose, he is seeking the life eternal, and at the cost of loss, persecution, or death itself, he will obey the truth. COL 60.3"
Both passages emphasize prioritizing God's will above all else, even familial relationships. Matthew 10:37 states that loving family more than God makes one unworthy, while the EGW passage describes the good-ground hearer submitting to God's word, even at the cost of loss or death. Both highlight the importance of obedience to God's commands, even when it conflicts with personal desires or relationships.
"Many whom the Lord could use will not hear and obey His voice above all others. Kindred and friends, former habits and associations, have so strong an influence upon them that God can give them but little instruction, can communicate to them but little knowledge of His purposes. The Lord would do much more for His servants if they were wholly consecrated to Him, placing His service above the ties of kindred and all other earthly associations. GW 114.2"
Both passages emphasize the importance of prioritizing devotion to God above familial ties.
"Many are the ways by which Satan works through human influence to bind his captives. He secures multitudes to himself by attaching them by the silken cords of affection to those who are enemies of the cross of Christ. Whatever this attachment may be, parental, filial, conjugal, or social, the effect is the same; the opposers of truth exert their power to control the conscience, and the souls held under their sway have not sufficient courage or independence to obey their own convictions of duty. GC 597.1"
Both passages address the conflict that can arise between loyalty to loved ones and obedience to God. Matthew 10:37 states that love for family should not supersede love for Christ, while EGW describes how affection for those opposed to truth can hinder one's obedience to God's will.
"Although the cares that came upon us in connection with the publishing work and other branches of the cause involved much perplexity, the greatest sacrifice I was called to make in connection with the work was to leave my children to the care of others. 1T 101.3"
Both passages deal with prioritizing devotion to God above family, even though the EGW passage is about a specific sacrifice related to her work.
"Sister N has taken some advance steps, and the family feel that she has left them, and this is a crucifixion to them. They do not feel that she now has the same interest and affections and objects in life as themselves. They feel that they can no longer enjoy, as formerly, the society of their sister. They feel that she is to blame, that she has changed, and that her sympathy is no longer one with theirs. The reason for this lack of assimilation of feeling is that Sister N has been advancing in feeling for others’ woes, while they have been slothful servants, not doing the work God has given them to do on earth. Consequently they have been retrograding. The family have selfishly shut up their interest and affection to themselves and the love of the world. 3T 537.2"
Both passages address the issue of prioritizing earthly relationships over spiritual devotion. While not a direct quote, the underlying principle of prioritizing God above family is present in both.
"It was hard to part with my child. His sad little face, as I left him, was before me day and night; yet in the strength of the Lord I put him out of my mind, and sought to do others good. LS 120.3"
Both passages deal with the difficulty of prioritizing God's work over familial love. While the Matthew verse is a direct command, the EGW passage illustrates a similar struggle and choice.
Matthew 10:38
"And he that taketh not his cross, and followeth after me, is not worthy of me."
"of redemption. He who excuses himself from this, who is unwilling to deny himself that others may become partakers with him of the heavenly benefit, proves himself unworthy of the life to come, unworthy of the heavenly treasure which cost so great a sacrifice. God wants no unwilling offering, no pressed sacrifice. Those who are thoroughly converted and who appreciate the work of God will give cheerfully the little required of them, considering it a privilege to bestow. 1T 545.3"
This is a duplicate of pair 1. Both passages connect self-denial and sacrifice with being worthy of God/Christ. EGW expands on the idea of sacrifice in the context of giving and sharing the 'heavenly benefit,' while Matthew focuses on taking up one's cross. The connection is thematic, but strong.
"To those who, like the young ruler, are in high positions of trust and have great possessions, it may seem too great a sacrifice to give up all in order to follow Christ. But this is the rule of conduct for all who would become His disciples. Nothing short of obedience can be accepted. Self-surrender is the substance of the teachings of Christ. Often it is presented and enjoined in language that seems authoritative, because there is no other way to save man than to cut away those things which, if entertained, will demoralize the whole being. DA 523.3"
Both passages emphasize the need for self-sacrifice and obedience to follow Christ. The EGW passage expands on the cost of discipleship, echoing the sentiment of taking up one's cross.
"was intense; and one in that throng, with a shrill and plaintive voice, chanted a funeral dirge to warn Luther of what awaited him. But the Reformer had counted the cost and was ready to seal his testimony with his blood if God so ordained. 1T 373.2"
The EGW passage, describing Luther's willingness to face death, thematically parallels the idea of taking up one's cross and following Jesus, which implies a willingness to endure hardship and sacrifice.
Matthew 10:40
"He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me."
"To His faithful servants today Christ says, “He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me.” No act of kindness shown in His name will fail to be recognized and rewarded. And in the same tender recognition Christ includes even the feeblest and lowliest of the family of God. “Whosoever shall give to drink,” He says, “unto one of these little ones”—those who are as children in their faith and their knowledge of Christ—“a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.” Matthew 10:40, 42 . PK 132.2"
EGW directly quotes Matthew 10:40.
"The mission of Christ's servants is a high honor, and a sacred trust. “He that receiveth you,” He says, “receiveth Me, and he that receiveth Me receiveth Him that sent Me.” No act of kindness shown to them in His name will fail to be recognized and rewarded. And in the same tender recognition He includes the feeblest and lowliest of the family of God: “Whosoever shall give to drink unto one of these little ones”—those who are as children in their faith and their knowledge of Christ—“a cup of cold water only in the name of a disciple, verily I say unto you, he shall in nowise lose his reward.” DA 357.4"
EGW directly quotes Matthew 10:40 and expands on the principle of receiving Christ through receiving His servants, and extending kindness to even the 'little ones'.
"The unfaltering servants of God have usually suffered the bitterest persecution from false teachers of religion. But the true prophets will ever prefer reproach, and even death, rather than unfaithfulness to God. The Infinite Eye is upon the instruments of divine reproof, and they bear a heavy responsibility. But God regards the injury done to them through misrepresentation, falsehood, or abuse as though it were done unto Himself, and will punish accordingly. 4T 167.2"
Both passages convey the idea that how one treats God's messengers is equivalent to how one treats God himself. EGW's statement about God regarding injury done to his servants as done to Himself aligns with the principle in Matthew 10:40.
"These workers should not at any time be charged a high price for board and treatment, neither should they be regarded as beggars, or in any way made to feel as such by those whose hospitality they receive. To manifest liberality in the use of the facilities God has provided for His worn and overworked servants, is genuine medical missionary work in His sight. God's workers are bound to Him, and when they are received, it should be remembered that Christ is received in the person of His messengers. He requires this, and is dishonored and displeased when they are treated indifferently or dealt with in a small or selfish manner. God's blessing will not attend close dealing with any of His chosen ones. GW 428.3"
EGW directly alludes to the principle in Matthew 10:40, stating that receiving God's workers is akin to receiving Christ himself. She applies this to the treatment of medical missionary workers.
"Sister Abbey came to the door, and my husband introduced himself as one who kept the Sabbath. She said: “I am glad to see you. Come in.” He replied: “There are three more in the carriage with me. I thought if we all came in together we might frighten you.” “I am never frightened at Christians,” was the reply. Sister Abbey expressed much joy at seeing us, and we were heartily welcomed by her and her family. When Brother Bates was introduced, she said: “Can this be Brother Bates, who wrote that hewing book on the Sabbath? And come to see us? I am unworthy to have you come under my roof. But the Lord has sent you to us; for we are starving for the truth.” LS 114.2"
Both passages deal with the welcoming of messengers of God and the idea of receiving Christ through them. The EGW passage illustrates the principle of hospitality to those who represent Christ.
"He who sends forth gospel workers as His ambassadors is dishonored when there is manifested among the hearers so strong an attachment to some favorite minister that there is an unwillingness to accept the labors of some other teacher. The Lord sends help to His people, not always as they may choose, but as they need; for men are shortsighted and cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect a church in all the requirements of Christianity; therefore God often sends to them other ministers, each possessing some qualifications in which the others were deficient. AA 277.2"
Both passages deal with receiving or rejecting those sent by God. The Matthew verse focuses on receiving Christ and God through his messengers, while the EGW passage discusses the importance of accepting different ministers with varying gifts. The connection is thematic, revolving around the acceptance of God's representatives.
Matthew 10:40-42
"He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
"Certain ministers who have been invited to houses by the heads of families, have spent the few hours of their visit in secluding themselves in an unoccupied room to indulge their inclination for reading and writing. The family that entertained them derived no benefit from the visit. The ministers accepted the hospitality extended them without giving an equivalent in the labor that was so much needed. GW 338.1"
The EGW passage criticizes ministers who fail to provide spiritual benefit when visiting families, contrasting with the principle of hospitality and reward for receiving ministers and righteous individuals in Matthew 10:40-42. Both passages deal with the responsibility and reciprocity involved in receiving and ministering.
Matthew 10:41
"He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward."
"The widow of Zarephath shared her morsel with Elijah, and in return her life and that of her son were preserved. And to all who, in time of trial and want, give sympathy and assistance to others more needy, God has promised great blessing. He has not changed. His power is no less now than in the days of Elijah. No less sure now than when spoken by our Saviour is the promise, “He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.” Matthew 10:41 . PK 131.5"
EGW is directly quoting and referencing the Bible verse.
"God has not changed. His power is no less now than in the days of Elijah. And no less sure now than when spoken by our Saviour is the promise that Christ has given: “He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.” Matthew 10:41 . 6T 346.2"
Ellen White directly references Matthew 10:41 in this passage.
Matthew 10:42
"And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
"To His faithful servants today Christ says, “He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me.” No act of kindness shown in His name will fail to be recognized and rewarded. And in the same tender recognition Christ includes even the feeblest and lowliest of the family of God. “Whosoever shall give to drink,” He says, “unto one of these little ones”—those who are as children in their faith and their knowledge of Christ—“a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.” Matthew 10:40, 42 . PK 132.2"
EGW directly quotes Matthew 10:42.
"There are many to whom life is a painful struggle; they feel their deficiencies and are miserable and unbelieving; they think they have nothing for which to be grateful. Kind words, looks of sympathy, expressions of appreciation, would be to many a struggling and lonely one as the cup of cold water to a thirsty soul. A word of sympathy, an act of kindness, would lift burdens that rest heavily upon weary shoulders. And every word or deed of unselfish kindness is an expression of the love of Christ for lost humanity. MB 23.1"
EGW uses the exact phrase 'cup of cold water' in a similar context of showing kindness and meeting the needs of others, directly alluding to Matthew 10:42.
"When this intimacy of connection and communion is formed, our sins are laid upon Christ; His righteousness is imputed to us. He was made sin for us that we might be made the righteousness of God in Him. We have access to God through Him; we are accepted in the Beloved. Whoever by word of deed injures a believer thereby wounds Jesus. Whoever gives a cup of cold water to a disciple because he is a child of God will be regarded by Christ as giving to Him. 5T 229.3"
EGW directly alludes to Matthew 10:42, referencing the act of giving a cup of cold water and its significance in Christ's eyes.
"will come up in remembrance before God, to be rewarded by and by. 6T 281.5"
Both passages convey the idea that acts of kindness and service will be remembered and rewarded by God. While the EGW passage is more general, it aligns with the sentiment expressed in Matthew 10:42 regarding the reward for even small acts of compassion.
"The brows of those who do this work will wear the crown of sacrifice. But they will receive their reward. In heaven we shall see the youth whom we helped, those whom we invited to our homes, whom we led from temptation. We shall see their faces reflecting the radiance of the glory of God. They shall see His face; and His name shall be in their foreheads.” Revelation 22:4 . 6T 348.3"
Both passages discuss the reward for helping 'little ones' or those in need. While not a direct quote, the theme of reward for service is present in both.
"No greater test of faith than this could have been required. The widow had hitherto treated all strangers with kindness and liberality. Now, regardless of the suffering that might result to herself and child, and trusting in the God of Israel to supply her every need, she met this supreme test of hospitality by doing “according to the saying of Elijah.” PK 130.3"
Both passages highlight the importance of showing kindness and hospitality, even when it requires sacrifice. The widow's act mirrors the spirit of generosity encouraged by Jesus.
"Every impulse of the Holy Spirit leading men to goodness and to God, is noted in the books of heaven, and in the day of God every one who has given himself as an instrument for the Holy Spirit's working, will be permitted to behold what his life has wrought.... GW 517.4"
Both passages highlight the idea that acts of kindness and service, even small ones, are noted and rewarded by God. The EGW passage speaks of the record in heaven, while Matthew 10:42 promises a reward for even a cup of cold water given in Jesus' name.
"them to Jesus. Eternity alone will reveal the results of such effort. CT 269.3"
Both passages emphasize the idea that seemingly small acts of kindness or effort, done in the name of Jesus, will have eternal rewards. The EGW passage speaks of leading people to Jesus, while Matthew 10:42 speaks of giving a cup of water. The underlying principle of reward for service is present in both.
"More than this: as we impart the blessings of this life, gratitude in the recipient prepares the heart to receive spiritual truth, and a harvest is produced unto life everlasting. Ed 110.1"
Both passages connect acts of kindness with spiritual reward. The EGW passage expands on the idea that showing kindness can prepare someone to receive spiritual truth, while Matthew 10:42 promises a reward for even a small act of kindness done in the name of a disciple. The connection is thematic, but not a direct quotation or explicit allusion.
"strengthened and encouraged by little attentions that cost only a loving effort. To such the strong, helpful grasp of the hand by a true friend is worth more than gold or silver. Words of kindness are as welcome as the smile of angels. MH 158.3"
Both passages emphasize the importance of small acts of kindness and their significant value in God's eyes. The 'cup of cold water' is analogous to the 'little attentions' mentioned by EGW.