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 11:1-11
"And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. Now when John had heard in the prison the works of Christ, he sent two of his disciples, And said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he."
Chapter 22—Imprisonment and Death of John This chapter is based on Matthew 11:1-11 ; Matthew 14:1-11 ; Mark 6:17-28 ; Luke 7:19-28 . John the Baptist had been first in heralding Christ's kingdom, and he was first also in suffering. From the free air of the wilderness and the vast throngs that had hung upon his words, he was now shut in by the walls of a dungeon cell. He had become a prisoner in the fortress of Herod Antipas. In the territory east of Jordan, which was under the dominion of Antipas, much of John's ministry had been spent. Herod himself had listened to the preaching of the Baptist. The dissolute king had trembled under the call to repentance. “Herod feared John, knowing that he was a just man and an holy; ... and when he heard him, he did many things, and heard him gladly.” John dealt with him faithfully, denouncing his iniquitous alliance with Herodias, his brother's wife. For a time Herod feebly sought to break the chain of lust that bound him; but Herodias fastened him…
Ellen White directly references Matthew 11:1-11 in this passage.
Matthew 11:2
"Now when John had heard in the prison the works of Christ, he sent two of his disciples,"
"From Herod's dungeon, where in disappointment and perplexity concerning the Saviour's work, John the Baptist watched and waited, he sent two of his disciples to Jesus with the message: MH 34.1"
Both passages describe John the Baptist in prison sending disciples to Jesus.
Matthew 11:2-3
"Now when John had heard in the prison the works of Christ, he sent two of his disciples, And said unto him, Art thou he that should come, or do we look for another?"
"The life of John had been one of active labor, and the gloom and inaction of his prison life weighed heavily upon him. As week after week passed, bringing no change, despondency and doubt crept over him. His disciples did not forsake him. They were allowed access to the prison, and they brought him tidings of the works of Jesus, and told how the people were flocking to Him. But they questioned why, if this new teacher was the Messiah, He did nothing to effect John's release. How could He permit His faithful herald to be deprived of liberty and perhaps of life? DA 214.2"
The EGW passage directly references John's imprisonment and his disciples bringing him news of Jesus' works, which directly leads to the question posed in Matthew 11:2-3. This is a clear and direct allusion.
"The disciples of John were at this time in great sorrow. It was before their visit to Jesus with John's message. Their beloved teacher was in prison, and they passed their days in mourning. And Jesus was making no effort to release John, and even appeared to cast discredit on his teaching. If John had been sent by God, why did Jesus and His disciples pursue a course so widely different? DA 276.3"
The EGW passage directly refers to the events described in Matthew 11:2-3, including John's imprisonment, his disciples' sorrow, and their questioning of Jesus' identity. It provides context and interpretation of these events.
Matthew 11:3
"And said unto him, Art thou he that should come, or do we look for another?"
"“Art Thou He that should come, or do we look for another?” Matthew 11:3 . MH 34.2"
This is a direct quotation of Matthew 11:3.
"The disciples came to Jesus with their message, “Art Thou He that should come, or do we look for another?” DA 216.5"
The EGW passage directly quotes Matthew 11:3.
"How short the time since the Baptist had pointed to Jesus, and proclaimed, “Behold the Lamb of God, which taketh away the sin of the world.” “He it is, who coming after me is preferred before me.” John 1:29, 27 . And now the question, “Art Thou He that should come?” It was keenly bitter and disappointing to human nature. If John, the faithful forerunner, failed to discern Christ's mission, what could be expected from the self-seeking multitude? DA 216.6"
The EGW passage directly quotes Matthew 11:3 and references John's earlier testimony about Jesus. This is a clear and direct allusion.
"John was troubled to see that through love for him, his own disciples were cherishing unbelief in regard to Jesus. Had his work for them been fruitless? Had he been unfaithful in his mission, that he was now cut off from labor? If the promised Deliverer had appeared, and John had been found true to his calling, would not Jesus now overthrow the oppressor's power, and set free His herald? DA 216.2"
Both passages deal with John the Baptist questioning whether Jesus is the Messiah. The EGW passage elaborates on the internal struggle that led to the question posed in Matthew 11:3.
"John would not discuss his doubts and anxieties with his companions. He determined to send a message of inquiry to Jesus. This he entrusted to two of his disciples, hoping that an interview with the Saviour would confirm their faith, and bring assurance to their brethren. And he longed for some word from Christ spoken directly for himself. DA 216.4"
The EGW passage describes the context and motivation behind John's inquiry, which is directly quoted in Matthew 11:3. It amplifies the narrative surrounding the verse.
"During the two days Christ seemed to have dismissed the message from His mind; for He did not speak of Lazarus. The disciples thought of John the Baptist, the forerunner of Jesus. They had wondered why Jesus, with the power to perform wonderful miracles, had permitted John to languish in prison, and to die a violent death. Possessing such power, why did not Christ save John's life? This question had often been asked by the Pharisees, who presented it as an unanswerable argument against Christ's claim to be the Son of God. The Saviour had warned His disciples of trials, losses, and persecution. Would He forsake them in trial? Some questioned if they had mistaken His mission. All were deeply troubled. DA 526.3"
Both passages deal with doubt and questioning Jesus's power and intentions in the face of suffering and apparent inaction. The EGW passage elaborates on the disciples' doubts, drawing a parallel to John the Baptist's situation and the question of Jesus's messianic identity.
Matthew 11:4
"Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:"
"Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had seen and heard, adding, “Blessed is he, whosoever shall not be offended in Me.” Verse 6 . The disciples bore the message, and it was enough. MH 35.1"
Both passages describe Jesus instructing John's disciples to report what they have seen and heard.
Matthew 11:5
"The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them."
"His life had been one of persecution and insult. Driven from Bethlehem by a jealous king, rejected by His own people at Nazareth, condemned to death without a cause at Jerusalem, Jesus, with His few faithful followers, found a temporary asylum in a strange city. He who was ever touched by human woe, who healed the sick, restored sight to the blind, hearing to the deaf, and speech to the dumb, who fed the hungry and comforted the sorrowful, was driven from the people He had labored to save. He who walked upon the heaving billows, and by a word silenced their angry roaring, who cast out devils that in departing acknowledged Him to be the Son of God, who broke the slumbers of the dead, who held thousands entranced by His words of wisdom, was unable to reach the hearts of those who were blinded by prejudice and hatred, and who stubbornly rejected the light. DA 541.4"
The EGW passage lists several miracles performed by Jesus, which are also mentioned in Matthew 11:5. The EGW passage is expanding on the ministry of Jesus.
The Son of God Himself was sent to plead with the impenitent city. It was Christ that had brought Israel as a goodly vine out of Egypt. Psalm 80:8 . His own hand had cast out the heathen before it. He had planted it “in a very fruitful hill.” His guardian care had hedged it about. His servants had been sent to nurture it. “What could have been done more to My vineyard,” He exclaims, “that I have not done in it?” Isaiah 5:1-4 . Though when He looked that it should bring forth grapes, it brought forth wild grapes, yet with a still yearning hope of fruitfulness He came in person to His vineyard, if haply it might be saved from destruction. He digged about His vine; He pruned and cherished it. He was unwearied in His efforts to save this vine of His own planting. GC 19.2 For three years the Lord of light and glory had gone in and out among His people. He “went about doing good, and healing all that were oppressed of the devil,” binding up the brokenhearted, setting at liberty them that wer…
Ellen White directly references Matthew 11:5 in this passage.
"The Saviour did not at once answer the disciples’ question. As they stood wondering at His silence, the sick and afflicted were coming to Him to be healed. The blind were groping their way through the crowd; diseased ones of all classes, some urging their own way, some borne by their friends, were eagerly pressing into the presence of Jesus. The voice of the mighty Healer penetrated the deaf ear. A word, a touch of His hand, opened the blind eyes to behold the light of day, the scenes of nature, the faces of friends, and the face of the Deliverer. Jesus rebuked disease and banished fever. His voice reached the ears of the dying, and they arose in health and vigor. Paralyzed demoniacs obeyed His word, their madness left them, and they worshiped Him. While He healed their diseases, He taught the people. The poor peasants and laborers, who were shunned by the rabbis as unclean, gathered close about Him, and He spoke to them the words of eternal life. DA 216.7"
The EGW passage describes the healing ministry of Jesus, mirroring the list of miracles performed by Jesus as described in Matthew 11:5. The poor also being ministered to is a key parallel.
"There came to this feast those who were suffering, those who were in want and distress. The blind, the lame, the deaf, were there. Some were brought on beds. Many came who were too poor to purchase the humblest offering for the Lord, too poor even to buy food with which to satisfy their own hunger. These were greatly distressed by the statements of the priests. The priests boasted of their piety; they claimed to be the guardians of the people; but they were without sympathy or compassion. The poor, the sick, the dying, made their vain plea for favor. Their suffering awakened no pity in the hearts of the priests. DA 157.1"
The EGW passage describes the presence of the suffering and the poor at the feast, contrasting their needs with the priests' lack of compassion. This thematically parallels Matthew 11:5, which lists the healing of the blind, lame, deaf, and the preaching to the poor as signs of Jesus' ministry. While not a direct quote, the themes of poverty, suffering, and lack of compassion are strongly present in both passages.
Never before had the world seen such a triumphal procession. It was not like that of the earth's famous conquerors. No train of mourning captives, as trophies of kingly valor, made a feature of that scene. But about the Saviour were the glorious trophies of His labors of love for sinful man. There were the captives whom He had rescued from Satan's power, praising God for their deliverance. The blind whom He had restored to sight were leading the way. The dumb whose tongues He had loosed shouted the loudest hosannas. The cripples whom He had healed bounded with joy, and were the most active in breaking the palm branches and waving them before the Saviour. Widows and orphans were exalting the name of Jesus for His works of mercy to them. The lepers whom He had cleansed spread their untainted garments in His path, and hailed Him as the King of glory. Those whom His voice had awakened from the sleep of death were in that throng. Lazarus, whose body had seen corruption in the grave, but who…
Both passages describe the miracles performed by Jesus, specifically mentioning the blind receiving sight, the lame walking, and the lepers being cleansed. EGW elaborates on the scene, but the core elements are directly related to Matthew 11:5.
"Christ might have occupied the highest place among the teachers of the Jewish nation, but He preferred rather to take the gospel to the poor. He went from place to place, that those in the highways and byways might hear the words of truth. By the sea, on the mountainside, in the streets of the city, in the synagogue, His voice was heard explaining the Scriptures. Often He taught in the outer court of the temple, that the Gentiles might hear His words. MH 20.3"
The EGW passage describes Christ's ministry to the poor and marginalized, echoing the description in Matthew 11:5 where Jesus identifies preaching the gospel to the poor as a sign of his messianic ministry. The connection is strong and directly related to the content of both passages.
"all classes of society were represented. There were the poor, the illiterate, the ragged beggar, the robber with the seal of guilt upon his face, the maimed, the dissipated, the merchant and the man of leisure, high and low, rich and poor, all crowding upon one another for a place to stand and hear the words of Christ. As these cultured men gazed upon the strange assembly, they asked themselves, Is the kingdom of God composed of such material as this? Again the Saviour replied by a parable: COL 95.1"
Both passages describe Jesus ministering to a diverse group of people, including the poor, the marginalized, and those with physical ailments. EGW's description of the crowd echoes the groups mentioned in Matthew 11:5.
"Every miracle that Christ performed was a sign of His divinity. He was doing the very work that had been foretold of the Messiah; but to the Pharisees these works of mercy were a positive offense. The Jewish leaders looked with heartless indifference on human suffering. In many cases their selfishness and oppression had caused the affliction that Christ relieved. Thus His miracles were to them a reproach. DA 406.4"
Both passages refer to the miracles of Jesus (healing the blind, lame, lepers, deaf, raising the dead) as signs of His messianic identity. Matthew 11:5 lists specific miracles, and the EGW passage refers to Christ performing the work foretold of the Messiah, which includes these miracles.
"Physicians whose professional abilities are above those of the ordinary doctor, should engage in the service of God in the large cities. They should seek to reach the higher classes.... Medical missionaries who labor in evangelistic lines are doing a work of as high an order as are their ministerial fellow-laborers. The efforts put forth by these workers are not to be limited to the poorer classes. The higher classes have been strangely neglected. In the higher walks of life will be found many who will respond to the truth, because it is consistent, because it bears the stamp of the high character of the gospel. Not a few of the men of ability thus won to the cause will enter energetically into the Lord's work. GW 361.1"
Both passages relate to reaching different classes of people with the gospel. Matthew 11:5 describes Jesus' ministry to the poor and marginalized, while the EGW passage emphasizes the importance of reaching the higher classes as well. The connection lies in the broader theme of spreading the gospel to all.
"It is our wisdom to prepare simple, inexpensive, healthful foods. Many of our people are poor, and healthful foods are to be provided that can be supplied at prices that the poor can afford to pay. It is the Lord's design that the poorest people in every place shall be supplied with inexpensive, healthful foods. In many places industries for the manufacture of these foods are to be established. That which is a blessing to the work in one place will be a blessing in another place where money is very much harder to obtain. 7T 125.3"
Both passages emphasize caring for the poor. Matthew 11:5 describes Jesus' ministry as including preaching the gospel to the poor, while EGW emphasizes providing inexpensive, healthful food for the poor. The connection is that both highlight the importance of meeting the needs of the less fortunate.
"Chapter 44—Caesar's Household The gospel has ever achieved its greatest success among the humbler classes. “Not many wise men after the flesh, not many mighty, not many noble, are called.” 1 Corinthians 1:26 . It could not be expected that Paul, a poor and friendless prisoner, would be able to gain the attention of the wealthy and titled classes of Roman citizens. To them vice presented all its glittering allurements and held them willing captives. But from among the toilworn, want-stricken victims of their oppression, even from among the poor slaves, many gladly listened to the words of Paul and in the faith of Christ found a hope and peace that cheered them under the hardships of their lot. AA 461"
Both passages relate to the gospel being preached to the poor and lowly. Matthew 11:5 lists the beneficiaries of Jesus' ministry, including the poor. EGW connects this to the success of the gospel among the 'toilworn, want-stricken victims' and 'poor slaves.'
"them and preserve health. The great object to be kept in view by the publication of such a journal should be the good of the suffering people of God. The common people, especially those too poor to attend the Institute, must be reached and instructed by the Health Reformer . 1T 552.3"
Both passages emphasize reaching the poor and addressing their needs. Matthew 11:5 highlights Jesus' ministry to the marginalized, while the EGW passage focuses on providing health information to those who cannot afford the Institute. The parallel lies in the concern for the well-being of the less fortunate.
"On the way from the temple they were met by a throng who came with their sick inquiring for the Great Healer. The report given by the fleeing people caused some of these to turn back. They feared to meet One so powerful, whose very look had driven the priests and rulers from His presence. But a large number pressed through the hurrying crowd, eager to reach Him who was their only hope. When the multitude fled from the temple, many had remained behind. These were now joined by the newcomers. Again the temple court was filled by the sick and the dying, and once more Jesus ministered to them. DA 592.1"
The EGW passage describes Jesus healing the sick after cleansing the temple. While Matthew 11:5 is a general description of Jesus' ministry, the EGW passage specifically connects the healing to the aftermath of the temple cleansing, creating a thematic parallel.
"Varied were the circumstances and needs of those who besought His aid, and none who came to Him went away unhelped. From Him flowed a stream of healing power, and in body and mind and soul men were made whole. MH 17.2"
Both passages describe Jesus' healing ministry, emphasizing the variety of needs He met and the wholeness He brought to people. The EGW passage echoes the general theme of Jesus' healing power as described in Matthew 11:5.
"Christ never flattered men. He never spoke that which would exalt their fancies and imaginations, nor did He praise them for their clever inventions; but deep, unprejudiced thinkers received His teaching, and found that it tested their wisdom. They marveled at the spiritual truth expressed in the simplest language. The most highly educated were charmed with His words, and the uneducated were always profited. He had a message for the illiterate; and He made even the heathen to understand that He had a message for them. DA 254.3"
Both passages describe the impact of Jesus's ministry on various groups of people, particularly the marginalized and those considered less educated. While there's no direct quote, the themes of inclusivity and accessibility are strongly present in both.
Matthew 11:6
"And blessed is he, whosoever shall not be offended in me."
"The principle of the Baptist's own life of self-abnegation was the principle of the Messiah's kingdom. John well knew how foreign all this was to the principles and hopes of the leaders in Israel. That which was to him convincing evidence of Christ's divinity would be no evidence to them. They were looking for a Messiah who had not been promised. John saw that the Saviour's mission could win from them only hatred and condemnation. He, the forerunner, was but drinking of the cup which Christ Himself must drain to its dregs. DA 218.1 The Saviour's words, “Blessed is he, whosoever shall find none occasion of stumbling in Me,” were a gentle reproof to John. It was not lost upon him. Understanding more clearly now the nature of Christ's mission, he yielded himself to God for life or for death, as should best serve the interests of the cause he loved. DA 218.2"
The EGW passage directly quotes Matthew 11:6, connecting it to John the Baptist's understanding of Christ's mission.
Matthew 11:7
"And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?"
"After the messengers had departed, Jesus spoke to the people concerning John. The Saviour's heart went out in sympathy to the faithful witness now buried in Herod's dungeon. He would not leave the people to conclude that God had forsaken John, or that his faith had failed in the day of trial. “What went ye out into the wilderness to see?” He said. “A reed shaken with the wind?” DA 218.3"
The EGW passage directly quotes Matthew 11:7.
The tall reeds that grew beside the Jordan, bending before every breeze, were fitting representatives of the rabbis who had stood as critics and judges of the Baptist's mission. They were swayed this way and that by the winds of popular opinion. They would not humble themselves to receive the heart-searching message of the Baptist, yet for fear of the people they dared not openly oppose his work. But God's messenger was of no such craven spirit. The multitudes who were gathered about Christ had been witnesses to the work of John. They had heard his fearless rebuke of sin. To the self-righteous Pharisees, the priestly Sadducees, King Herod and his court, princes and soldiers, publicans and peasants, John had spoken with equal plainness. He was no trembling reed, swayed by the winds of human praise or prejudice. In the prison he was the same in his loyalty to God and his zeal for righteousness as when he preached God's message in the wilderness. In his faithfulness to principle he was as…
The EGW passage elaborates on the metaphor of the 'reed shaken with the wind' from Matthew 11:7, contrasting the wavering rabbis with the steadfastness of John the Baptist.
Matthew 11:8
"But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses."
Jesus continued, “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in kings’ courts.” John had been called to reprove the sins and excesses of his time, and his plain dress and self-denying life were in harmony with the character of his mission. Rich apparel and the luxuries of this life are not the portion of God's servants, but of those who live “in kings’ courts,” the rulers of this world, to whom pertain its power and its riches. Jesus wished to direct attention to the contrast between the clothing of John, and that worn by the priests and rulers. These officials arrayed themselves in rich robes and costly ornaments. They loved display, and hoped to dazzle the people, and thus command greater consideration. They were more anxious to gain the admiration of men than to obtain the purity of heart which would win the approval of God. Thus they revealed that their allegiance was not given to God, but to…
The EGW passage directly quotes and expands upon Matthew 11:8.
Matthew 11:9
"But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet."
"“But what,” said Jesus, “went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written,— DA 219.1"
The EGW passage directly quotes Matthew 11:9, emphasizing John the Baptist's role as a prophet.
Matthew 11:11
"Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he."
"And in all the generations that have passed since then, suffering souls have been sustained by the testimony of John's life. In the dungeon, on the scaffold, in the flames, men and women through centuries of darkness have been strengthened by the memory of him of whom Christ declared, “Among them that are born of women there hath not risen a greater.” Matthew 11:11 . Ed 157.6"
Ellen White directly references Matthew 11:11 in this passage.
"On heaven's record of noble men the Saviour declared that there stood not one greater than John the Baptist. The work committed to him was one demanding not only physical energy and endurance, but the highest qualities of mind and soul. So important was right physical training as a preparation for this work that the highest angel in heaven was sent with a message of instruction to the parents of the child. MH 379.4"
The EGW passage directly references John the Baptist and his importance, echoing the sentiment expressed in Matthew 11:11. The passage builds upon the biblical verse by connecting John's greatness to his physical and mental preparation, which is a valid amplification of the biblical text.
"Our Saviour declared John the Baptist to be the greatest of prophets; yet when asked if he were the Christ, John declared himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that all men were turning to the new teacher, John reminded them that he was but the forerunner of the Coming One. GW 143.3"
The EGW passage directly references Jesus' statement about John the Baptist being the greatest of prophets, which is found in Matthew 11:11.
"John the Baptist was pronounced by our Saviour the greatest of prophets. Yet what a contrast between the language of this man of God and that of many who profess to be ministers of the cross. When asked if he was the Christ, John declares himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that the attention of the people was turned to the new Teacher, John reminded them that he himself had claimed to be only the forerunner of the Promised One. To Christ, as the bridegroom, belongs the first place in the affections of His people. “The friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all.” “He that hath received His testimony hath set to his seal that God is true.” 5T 224.1"
EGW discusses John the Baptist's humility and his role as a forerunner to Christ, referencing his statement about being unworthy to unloose Christ's sandals. This aligns with the general theme of Matthew 11:11, which acknowledges John's greatness but also implies a greater status for those in the kingdom of heaven. While not a direct quote, the passage amplifies the theme of John's role and humility.
"Aside from the joy that John found in his mission, his life had been one of sorrow. His voice had been seldom heard except in the wilderness. His was a lonely lot. And he was not permitted to see the result of his own labors. It was not his privilege to be with Christ and witness the manifestation of divine power attending the greater light. It was not for him to see the blind restored to sight, the sick healed, and the dead raised to life. He did not behold the light that shone through every word of Christ, shedding glory upon the promises of prophecy. The least disciple who saw Christ's mighty works and heard His words was in this sense more highly privileged than John the Baptist, and therefore is said to have been greater than he. DA 220.3"
EGW explains the meaning of Matthew 11:11, elaborating on the idea that even the least in the kingdom of heaven is greater than John because they witnessed Christ's ministry, which John did not.
Matthew 11:12
"And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force."
"“In the beginning, the work goes hard and slow. Now is the time when all should bend their shoulders to raise the load and carry it forward. Advance we must, though the Red Sea be before us, and impassable mountains on either hand. God has been with us and has blessed our efforts. We must work by faith. ‘The kingdom of heaven suffereth violence, and the violent take it by force.’ Matthew 11:12 . We are to pray, believe that our prayers are heard, and then work. LS 298.1"
Ellen White directly references Matthew 11:12 in this passage.
"that would need to be done before the world could be prepared for the second advent of Christ. Another brother, one of large faith, turned to him, his face white with strong emotion, and said: “My brother, do you permit such a prospect to bring discouragement? Do you not know that God would have us press the battle to the gate? Do you not know He would have us labor on, and on, and on, knowing that victory lies ahead?” LS 440.4"
Both passages encourage forceful and persistent effort in advancing God's kingdom. The phrase 'press the battle to the gate' echoes the sentiment of taking the kingdom by force.
Matthew 11:14
"And if ye will receive it, this is Elias, which was for to come."
I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered …
The EGW passage explicitly mentions John the Baptist being sent in the spirit and power of Elijah, which is a direct allusion to Matthew 11:14 (and other similar verses).
"It was believed also that before the Messiah's advent, Elijah would personally appear. This expectation John met in his denial; but his words had a deeper meaning. Jesus afterward said, referring to John, “If ye are willing to receive it, this is Elijah, which is to come.” Matthew 11:14 , R. V. John came in the spirit and power of Elijah, to do such a work as Elijah did. If the Jews had received him, it would have been accomplished for them. But they did not receive his message. To them he was not Elijah. He could not fulfill for them the mission he came to accomplish. DA 135.3"
EGW directly quotes Matthew 11:14 and interprets its meaning in relation to John the Baptist and Elijah.
Matthew 11:19
"The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children."
"Jesus reproved self-indulgence in all its forms, yet He was social in His nature. He accepted the hospitality of all classes, visiting the homes of the rich and the poor, the learned and the ignorant, and seeking to elevate their thoughts from questions of commonplace life to those things that are spiritual and eternal. He gave no license to dissipation, and no shadow of worldly levity marred His conduct; yet He found pleasure in scenes of innocent happiness, and by His presence sanctioned the social gathering. A Jewish marriage was an impressive occasion, and its joy was not displeasing to the Son of man. By attending this feast, Jesus honored marriage as a divine institution. DA 150.5"
The EGW passage describes Jesus' social interactions and his attendance at a marriage feast, contrasting it with self-indulgence. This directly parallels Matthew 11:19, where Jesus is accused of being a 'gluttonous' and a 'winebibber' due to his association with various people. Both passages address Jesus' social behavior and the perceptions surrounding it.
"Now when Jesus came mingling with the people, eating and drinking at their tables, they accused Him of being a glutton and a winebibber. The very ones who made this charge were themselves guilty. As God is misrepresented, and clothed by Satan with his own attributes, so the Lord's messengers were falsified by these wicked men. DA 276.1"
The EGW passage directly references and expands upon the accusation made against Jesus in Matthew 11:19, using similar language and context.
"When Christ came to speak the words of life, the common people heard Him gladly; and many, even of the priests and rulers, believed on Him. But the chief of the priesthood and the leading men of the nation were determined to condemn and repudiate His teachings. Though they were baffled in all their efforts to find accusations against Him, though they could not but feel the influence of the divine power and wisdom attending His words, yet they incased themselves in prejudice; they rejected the clearest evidence of His Messiahship, lest they should be forced to become His disciples. These opponents of Jesus were men whom the people had been taught from infancy to reverence, to whose authority they had been accustomed implicitly to bow. “How is it,” they asked, “that our rulers and learned scribes do not believe on Jesus? Would not these pious men receive Him if He were the Christ?” It was the influence of such teachers that led the Jewish nation to reject their Redeemer. GC 595.3"
Both passages discuss the rejection of Jesus by religious leaders and the common people's perception of Him based on the leaders' opinions. EGW elaborates on the reasons for the rejection, echoing the sentiment in Matthew 11:19, where Jesus's wisdom is questioned.
Matthew 11:20
"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:"
"Then taking a boat with His disciples, He crossed the lake to Magdala, at the southern end of the plain of Gennesaret. In the border of Tyre and Sidon His spirit had been refreshed by the confiding trust of the Syrophoenician woman. The heathen people of Decapolis had received Him with gladness. Now as He landed once more in Galilee, where His power had been most strikingly manifested, where most of His works of mercy had been performed, and His teaching given, He was met with contemptuous unbelief. DA 405.1"
Both passages discuss Jesus' ministry in Galilee and the lack of repentance or belief despite the miracles performed there. The EGW passage provides more context, but the thematic connection is clear.
Matthew 11:20-25
"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes."
The fear of the Lord is the beginning of all wisdom; and when God is not depended upon, the result of education is only to elevate ungodliness. The reason that the church is weak and inefficient is that there is a want of the grace of Christ among those who profess the truth for these last days. If the Lord has ever spoken by me, there is sin of almost every character cherished by many who claim to be children of God; and unless they separate themselves from Satan and cling to Jesus our righteousness, the woe of God will be upon those who have had great light, and yet have chosen to walk in darkness. “Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin; Woe unto thee, Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment than …
Ellen White directly references Matthew 11:20-25 in this passage.
Matthew 11:20-30
"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."
"and My burden is light.” Matthew 11:20-30 . 9T 265.5"
Ellen White directly references Matthew 11:20-30 in this passage.
Matthew 11:21
"Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes."
"A Warning Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 9T 265"
The EGW passage directly quotes Matthew 11:21, making it a clear and explicit allusion.
Matthew 11:23
"And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day."
"“And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. 9T 265.3"
The EGW passage directly quotes Matthew 11:23.
Matthew 11:24
"But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."
"The Redeemer of the world declares that there are greater sins than that for which Sodom and Gomorrah were destroyed. Those who hear the gospel invitation calling sinners to repentance, and heed it not, are more guilty before God than were the dwellers in the vale of Siddim. And still greater sin is theirs who profess to know God and to keep His commandments, yet who deny Christ in their character and their daily life. In the light of the Saviour's warning, the fate of Sodom is a solemn admonition, not merely to those who are guilty of outbreaking sin, but to all who are trifling with Heaven-sent light and privileges. PP 165.1"
The EGW passage directly references Jesus' statement about Sodom's judgment being more tolerable than for those who reject the gospel.
"But very few have an experimental knowledge of the sanctifying influence of the truths which they profess. Their obedience and devotion have not been in accordance with their light and privileges. They have no real sense of the obligation resting upon them to walk as children of the light, and not as children of darkness. If the light that has been given to these had been given Sodom and Gomorrah, they would have repented in sackcloth and ashes, and would have escaped the signal wrath of God. It will be more tolerable for Sodom and Gomorrah in the day of judgment than for those who have been privileged with the clear light, and have had a vast amount of labor, but have not profited by it. They have neglected the great salvation which God in mercy was willing to bestow. They were so blinded by the devil that they verily thought themselves rich and in the favor of God, when the True Witness declares them to be wretched, and miserable, and poor, and blind, and naked. 2T 488.2"
The EGW passage explicitly references Sodom and Gomorrah and the idea that it will be 'more tolerable' for them in the day of judgment, directly mirroring Matthew 11:24. The context of judgment and accountability for light received further strengthens the connection.
Matthew 11:25
"At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes."
"“At that time Jesus answered and said, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight. All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. 9T 265.4"
The EGW passage directly quotes Matthew 11:25.
"The Son of God compared the operations of the Holy Spirit to the wind, which “bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.” Again, we read in the Sacred Record that the world's Redeemer rejoiced in spirit and said: “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” 4T 585.3"
EGW directly quotes Matthew 11:25.
"Knowing that they had caught the inspiration of the hour, Jesus “rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight. All things are delivered to Me of My Father: and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal Him.” DA 494.2"
EGW directly quotes Matthew 11:25.
The honored men of the world, the so-called great and wise men, with all their boasted wisdom, could not comprehend the character of Christ. They judged Him from outward appearance, from the humiliation that came upon Him as a human being. But to fishermen and publicans it had been given to see the Invisible. Even the disciples failed of understanding all that Jesus desired to reveal to them; but from time to time, as they surrendered themselves to the Holy Spirit's power, their minds were illuminated. They realized that the mighty God, clad in the garb of humanity, was among them. Jesus rejoiced that though this knowledge was not possessed by the wise and prudent, it had been revealed to these humble men. Often as He had presented the Old Testament Scriptures, and showed their application to Himself and His work of atonement, they had been awakened by His Spirit, and lifted into a heavenly atmosphere. Of the spiritual truths spoken by the prophets they had a clearer understanding than…
The EGW passage directly echoes the sentiment and language of Matthew 11:25, specifically the idea that God reveals truth to the humble while hiding it from the wise.
"It is sometimes the case that men of intellectual ability, improved by education and culture, fail to comprehend certain passages of Scripture, while others who are uneducated, whose understanding seems weak and whose minds are undisciplined, will grasp the meaning, finding strength and comfort in that which the former declare to be mysterious or pass by as unimportant. Why is this? It has been explained to me that the latter class do not rely upon their own understanding. They go to the Source of light, the One who has inspired the Scriptures, and with humility of heart ask God for wisdom, and they receive it. There are mines of truth yet to be discovered by the earnest seeker. Christ represented the truth as treasure hid in a field. It does not lie right upon the surface; we must dig for it. But our success in finding it does not depend so much on our intellectual ability as on our humility of heart and the faith which will lay hold upon divine aid. 5T 704.2"
Both passages contrast the understanding of the wise and educated with that of the simple and humble, stating that God reveals truth to the latter. EGW's statement about 'mines of truth' is an amplification of the idea that understanding requires effort and humility.
"The Saviour rejoiced that the plan of salvation is such that those who are wise in their own estimation, who are puffed up by the teachings of vain philosophy, cannot see the beauty, power, and hidden mystery of the gospel. But to all those who are of a humble heart, who have a teachable, honest, childlike desire to know and do the will of their heavenly Father, His word is revealed as the power of God to their salvation. The operation of the Spirit of God is foolishness to the unrenewed man. The apostle Paul says: “But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” 4T 586.1"
Both passages discuss God hiding things from the wise and prudent and revealing them to babes/the humble.
"A knowledge of the truth depends not so much upon strength of intellect as upon pureness of purpose, the simplicity of an earnest, dependent faith. To those who in humility of heart seek for divine guidance, angels of God draw near. The Holy Spirit is given to open to them the rich treasures of the truth. COL 59.3"
Both passages emphasize that understanding spiritual truths is not dependent on intellect but on humility and a receptive heart. Matthew 11:25 speaks of God revealing truths to 'babes' rather than the 'wise and prudent,' which aligns with EGW's statement.
"The Bible was not written for the scholar alone; on the contrary, it was designed for the common people. The great truths necessary for salvation are made as clear as noonday; and none will mistake and lose their way except those who follow their own judgment instead of the plainly revealed will of God. SC 89.2"
Both passages highlight that the truths of God are accessible to ordinary people, not just the intellectual elite. Matthew 11:25 speaks of God revealing truths to 'babes' while hiding them from the 'wise and prudent,' which aligns with EGW's statement that the Bible was 'designed for the common people.'
Not only is the growth of Christ's kingdom illustrated by the parable of the mustard seed, but in every stage of its growth the experience represented in the parable is repeated. For His church in every generation God has a special truth and a special work. The truth that is hid from the worldly wise and prudent is revealed to the child- like and humble. It calls for self-sacrifice. It has battles to fight and victories to win. At the outset its advocates are few. By the great men of the world and by a world-conforming church, they are opposed and despised. See John the Baptist, the forerunner of Christ, standing alone to rebuke the pride and formalism of the Jewish nation. See the first bearers of the gospel into Europe. How obscure, how hopeless, seemed the mission of Paul and Silas, the two tentmakers, as they with their companions took ship at Troas for Philippi. See “Paul the aged,” in chains, preaching Christ in the stronghold of the Caesars. See the little communities of slaves …
Both passages highlight the theme of God revealing truth to the humble and childlike while hiding it from the wise and prudent. EGW uses examples to illustrate this principle.
"Small children, as well as those who are older, will be benefited by this instruction; and in thus simplifying the plan of salvation, the teachers will receive as great blessings as those who are taught. The Holy Spirit of God will impress the lessons upon the receptive minds of the children, that they may grasp the ideas of Bible truth in their simplicity. And the Lord will give an experience to these children in missionary lines; He will suggest to them lines of thought that even the teachers did not have. The children who are properly instructed will be witnesses to the truth. CT 169.3"
Both passages highlight the idea that God reveals wisdom and understanding to those who are humble and receptive, particularly children. Matthew 11:25 speaks of God revealing things to 'babes' that are hidden from the wise, and EGW suggests that children can grasp Bible truths in their simplicity and even offer insights that teachers may not have.
"***** Simplicity —Argument is good in its place, but far more can be accomplished by simple explanations of the word of God. The lessons of Christ were illustrated so clearly that the most ignorant could readily comprehend them. Jesus did not use long and difficult words in His discourses; He used plain language, adapted to the minds of the common people. He went no farther into the subject He was expounding than they were able to follow Him. GW 169.3"
Both passages emphasize the importance of simplicity and clarity in teaching, particularly in relation to spiritual matters. Jesus's method of teaching is highlighted in both.
"In their pride of intellect and human wisdom may be found the reason why the gospel message met with comparatively little success among the Athenians. The worldly-wise men who come to Christ as poor lost sinners, will become wise unto salvation; but those who come as distinguished men, extolling their own wisdom, will fail of receiving the light and knowledge that He alone can give. AA 240.1"
Both passages contrast worldly wisdom with spiritual understanding, suggesting that those who consider themselves wise may be less receptive to divine truth.
"God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals. 5T 82.4"
Both passages contrast worldly wisdom with spiritual understanding, suggesting God favors those humble in spirit.
"“I desire this to be understood,” he afterward said, speaking of his object in this undertaking, “it is not because of its small importance, but on the contrary because of its great value, that I wished to present it in this familiar form, and that I addressed it to the children. I desired to be heard, and I feared that I would not be if I addressed myself to the grown people first.” “I determined therefore to go to the youngest. I gather an audience of children; if the group enlarges, if it is seen that they listen, are pleased, interested, that they understand and explain the subject, I am sure to have a second circle soon, and in their turn, grown people will see that it is worth their while to sit down and study. When this is done, the cause is gained.”—L. Gaussen, Daniel the Prophet, vol. 2, Preface. GC 365.1"
Both passages highlight the idea of revealing important truths to the young or less sophisticated. Matthew 11:25 speaks of God revealing things to 'babes' rather than the wise, while the EGW passage quotes Gaussen's strategy of reaching children to eventually influence adults. The connection is a thematic parallel.
The Bible unfolds truth with a simplicity and a perfect adaptation to the needs and longings of the human heart, that has astonished and charmed the most highly cultivated minds, while it enables the humblest and uncultured to discern the way of salvation. And yet these simply stated truths lay hold upon subjects so elevated, so far-reaching, so infinitely beyond the power of human comprehension, that we can accept them only because God has declared them. Thus the plan of redemption is laid open to us, so that every soul may see the steps he is to take in repentance toward God and faith toward our Lord Jesus Christ, in order to be saved in God's appointed way; yet beneath these truths, so easily understood, lie mysteries that are the hiding of His glory—mysteries that overpower the mind in its research, yet inspire the sincere seeker for truth with reverence and faith. The more he searches the Bible, the deeper is his conviction that it is the word of the living God, and human reason b…
Both passages highlight the idea that God reveals truth to the humble while hiding it from the wise. EGW focuses on the Bible's accessibility to all, while Matthew 11:25 is a direct statement from Jesus about this principle.
What a sin would rest upon any one who should listen to such a man merely to criticise, to notice bad grammar, or incorrect pronunciation, and hold these errors up to ridicule. The Pharisees scoffed at Christ; they criticized the simplicity of his language, which was so plain that the child, the aged, the common people heard him gladly, and were charmed by his words. The Sadducees also derided him because his discourses were so unlike anything delivered by their rulers and scribes. Those Jewish teachers spoke in monotonous tones, and the plainest and most precious scriptures were made uninteresting and unintelligible, buried under such a mass of tradition and learned lore that after the Rabbis had spoken, the people knew less of the meaning of the Scriptures than before they listened. There were many souls starving for the Bread of Life, and Jesus fed them with pure, simple truth. In his teaching he drew illustrations from the things of nature and the common transactions of life, with …
Both passages contrast the simple, accessible teaching of Jesus with the complex and often inaccessible teachings of religious leaders, and how the common people received Jesus' message gladly.
"Many a portion of Scripture which learned men pronounce a mystery, or pass over as unimportant, is full of comfort and instruction to him who has been taught in the school of Christ. One reason why many theologians have no clearer understanding of God's word is, they close their eyes to truths which they do not wish to practice. An understanding of Bible truth depends not so much on the power of intellect brought to the search as on the singleness of purpose, the earnest longing after righteousness. GC 599.2"
Both passages suggest that understanding spiritual truths is not solely dependent on intellectual ability but also on humility and a right relationship with God. EGW emphasizes singleness of purpose and longing for righteousness, while Matthew highlights that God reveals truths to "babes" (humble individuals) rather than the "wise and prudent."
"The different parties of professed Advent believers have each a little truth, but God has given all these truths to His children who are being prepared for the day of God. He has also given them truths that none of these parties know, neither will they understand. Things which are sealed up to them, the Lord has opened to those who will see and are ready to understand. If God has any new light to communicate, He will let His chosen and beloved understand it, without their going to have their minds enlightened by hearing those who are in darkness and error. EW 124.2"
Both passages contrast those who are given understanding with those from whom it is hidden. EGW speaks of truths sealed to some but opened to others, while Matthew 11:25 speaks of things hidden from the wise and revealed to babes.
"Encouraged by this success, Gaussen published his lessons, with the hope of promoting the study of the prophetic books in the churches of the French-speaking people. “To publish instruction given to the children,” says Gaussen, “is to say to adults, who too often neglect such books under the false pretense that they are obscure, ‘How can they be obscure, since your children understand them?’” “I had a great desire,” he adds, “to render a knowledge of the prophecies popular in our flocks, if possible.” “There is no study, indeed, which it seems to me answers the needs of the time better.” “It is by this that we are to prepare for the tribulation near at hand, and watch and wait for Jesus Christ.” GC 365.3"
Both passages highlight the idea that understanding spiritual truths is not limited to the wise and learned, but can be grasped even by children. Gaussen's quote emphasizes making prophecy accessible to children, while Matthew 11:25 speaks of God revealing truths to 'babes.'
Matthew 11:27
"All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him."
"“I and My Father are one,” Christ declared. “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” John 10:30 ; Matthew 11:27 . 8T 265.3 Christ came to teach human beings what God desires them to know. In the heavens above, in the earth, in the broad waters of the ocean, we see the handiwork of God. All created things testify to His power, His wisdom, His love. But not from the stars or the ocean or the cataract can we learn of the personality of God as it is revealed in Christ. 8T 265.4"
Ellen White directly references Matthew 11:27 in this passage.
"“I and My Father are one,” Christ declared. “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” John 10:30 ; Matthew 11:27 . MH 419.2 Christ came to teach human beings what God desires them to know. In the heavens above, in the earth, in the broad waters of the ocean, we see the handiwork of God. All created things testify to His power, His wisdom, His love. Yet not from the stars or the ocean or the cataract can we learn of the personality of God as it was revealed in Christ. MH 419.3"
Ellen White directly references Matthew 11:27 in this passage.
"any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” Matthew 11:27 . When one of the disciples made the request, “Show us the Father,” Jesus answered, “Have I been so long time with you, and yet hast thou not known Me, Philip? He that hath seen Me hath seen the Father; and how sayest thou then, Show us the Father?” John 14:8, 9 . SC 11.1"
Ellen White directly references Matthew 11:27 in this passage.
"Knowing that they had caught the inspiration of the hour, Jesus “rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight. All things are delivered to Me of My Father: and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal Him.” DA 494.2"
EGW directly quotes Matthew 11:27.
Matthew 11:28
"Come unto me, all ye that labour and are heavy laden, and I will give you rest."
"***** Men in positions of responsibility are in danger of becoming crushed under the many burdens that they bear, but the Lord does not press on anyone burdens too heavy to be borne. He estimates every weight before He allows it to rest upon the hearts of those who are laborers together with Him. To every one of His workers our loving heavenly Father says: “Cast thy burden upon the Lord, and He shall sustain thee.” Psalm 55:22 . Let the burden bearers believe that He will carry every load, great or small. 7T 297.2"
EGW directly quotes Psalm 55:22, "Cast thy burden upon the Lord, and He shall sustain thee." The surrounding text discusses the burdens of responsibility and God's support, making the connection explicit and meaningful.
"Wherever Christ went, He scattered blessings in His path. How many who claim to believe on Him have learned His lessons of kindness, of tender pity, of unselfish love? Hear His voice speaking to the weak, the weary, the helpless: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” Matthew 11:28 . There was no wearying of His patience, no repressing of His love. 9T 31.2"
The EGW passage directly quotes Matthew 11:28, making it an explicit allusion.
"The furnace fires are not to destroy, but to refine, ennoble, sanctify. Without trial we should not feel so much our need of God and His help; and we should become proud and self-sufficient. In the trials that come to you I see evidence that the Lord's eye is upon you and that He means to draw you to Himself. It is not the whole, but the wounded, who need a physician; it is those who are pressed almost beyond the point of endurance who need a helper. Turn to the stronghold. Learn the precious lesson: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . 8T 123.3"
The EGW passage directly quotes Matthew 11:28-30. It's a clear and direct allusion.
Christ leaves us in no doubt as to the traits of character that He will always recognize and bless. From the ambitious favorites of the world, He turns to those whom they disown, pronouncing all blessed who receive His light and life. To the poor in spirit, the meek, the lowly, the sorrowful, the despised, the persecuted, He opens His arms of refuge, saying, “Come unto Me, ... and I will give you rest.” MB vii.4 Christ can look upon the misery of the world without a shade of sorrow for having created man. In the human heart He sees more than sin, more than misery. In His infinite wisdom and love He sees man's possibilities, the height to which he may attain. He knows that, even though human beings have abused their mercies and destroyed their God-given dignity, yet the Creator is to be glorified in their redemption. MB vii.5 Throughout all time the words that Christ spoke from the mount of Beatitudes will retain their power. Every sentence is a jewel from the treasure house of truth. T…
The EGW passage directly quotes Matthew 11:28.
There are many whose hearts are aching under a load of care because they seek to reach the world's standard. They have chosen its service, accepted its perplexities, adopted its customs. Thus their character is marred, and their life made a weariness. In order to gratify ambition and worldly desires, they wound the conscience, and bring upon themselves an additional burden of remorse. The continual worry is wearing out the life forces. Our Lord desires them to lay aside this yoke of bondage. He invites them to accept His yoke; He says, “My yoke is easy, and My burden is light.” He bids them seek first the kingdom of God and His righteousness, and His promise is that all things needful to them for this life shall be added. Worry is blind, and cannot discern the future; but Jesus sees the end from the beginning. In every difficulty He has His way prepared to bring relief. Our heavenly Father has a thousand ways to provide for us, of which we know nothing. Those who accept the one princip…
EGW directly quotes and elaborates on the meaning of Matthew 11:28, offering an interpretation of Jesus' invitation to find rest in Him.
"come to Him. MH 60.6"
This is a direct quote, even though it's just a fragment. It's clearly referencing the invitation to come to Christ.
"We need to appreciate more fully the meaning of the words: “I sat down under His shadow with great delight.” Song of Solomon 2:3 . These words do not bring to our minds the picture of hasty transit, but of quiet rest. There are many professing Christians who are anxious and depressed, many who are so full of busy activity that they cannot find time to rest quietly in the promises of God, who act as if they could not afford to have peace and quietness. To all such Christ's invitation is: “Come unto Me, ... and I will give you rest.” Matthew 11:28 . 7T 69.2"
The EGW passage directly quotes Matthew 11:28 and builds upon its meaning.
Those who engage in this work should first give themselves unreservedly to God. They should place themselves where they can learn of Christ and follow His example. He has invited them: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . Angels are commissioned to go forth with those who take up this work in true humility. 6T 471.4 We are to pray without ceasing, and we are to live our prayers. Faith will greatly increase by exercise. Let those who are canvassing for Christ's Object Lessons learn the lessons taught in the book for which they are working. Learn of Christ. Have faith in His power to help and save you. Faith is the very lifeblood of the soul. Its presence gives warmth, health, consistency, and sound judgment. Its vitality and vigor exert a powerful though unconscious in…
EGW directly quotes Matthew 11:28, making this an explicit allusion.
All should love their brethren and respect and esteem their leaders, but they should not make them their burden bearers. We are not to pour all our difficulties and perplexities into the minds of others, to wear them out. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.” Jesus invites us: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” 5T 725.1 The foundation of Christianity is Christ our righteousness. Men are individually accountable to God, and each must act as God moves upon him, not as he is moved by the mind of another; for if this manner of labor is pursued, souls cannot be impressed and directed by the Spirit of the great I AM. They will be kept under a restraint whic…
The EGW passage directly quotes Matthew 11:28.
"These words of comfort were spoken to the multitude that followed Jesus. The Saviour had said that only through Himself could men receive a knowledge of God. He had spoken of His disciples as the ones to whom a knowledge of heavenly things had been given. But He left none to feel themselves shut out from His care and love. All who labor and are heavy-laden may come unto Him. DA 328.2"
EGW directly quotes and references Matthew 11:28.
"Grieved and desponding, I often went alone to some retired place to pour out my soul before Him who invites the weary and heavy-laden to come and find rest. As my faith claimed the promises, Jesus would seem very near. The sweet light of heaven would shine around me, and I would seem to be encircled by the arms of my Saviour, and would there be taken off in vision. But when I would relate what God had revealed to me alone, where no earthly influence could affect me, I was grieved and astonished to hear some intimate that those who lived nearest to God were most liable to be deceived by Satan. LS 88.2"
EGW directly alludes to Matthew 11:28, using similar language and referencing the invitation to find rest.
"In secret places the word of God was thus brought forth and read, sometimes to a single soul, sometimes to a little company who were longing for light and truth. Often the entire night was spent in this manner. So great would be the wonder and admiration of the listeners that the messenger of mercy was not infrequently compelled to cease his reading until the understanding could grasp the tidings of salvation. Often would words like these be uttered: “Will God indeed accept my offering? Will He smile upon me? Will He pardon me? ” The answer was read: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” Matthew 11:28 . GC 74.3"
Ellen White directly references Matthew 11:28 in this passage.
The Son of God Himself was sent to plead with the impenitent city. It was Christ that had brought Israel as a goodly vine out of Egypt. Psalm 80:8 . His own hand had cast out the heathen before it. He had planted it “in a very fruitful hill.” His guardian care had hedged it about. His servants had been sent to nurture it. “What could have been done more to My vineyard,” He exclaims, “that I have not done in it?” Isaiah 5:1-4 . Though when He looked that it should bring forth grapes, it brought forth wild grapes, yet with a still yearning hope of fruitfulness He came in person to His vineyard, if haply it might be saved from destruction. He digged about His vine; He pruned and cherished it. He was unwearied in His efforts to save this vine of His own planting. GC 19.2 For three years the Lord of light and glory had gone in and out among His people. He “went about doing good, and healing all that were oppressed of the devil,” binding up the brokenhearted, setting at liberty them that wer…
Ellen White directly references Matthew 11:28 in this passage.
"Jesus says, “Abide in Me.” These words convey the idea of rest, stability, confidence. Again He invites, “Come unto Me, ... and I will give you rest.” Matthew 11:28 . The words of the psalmist express the same thought: “Rest in the Lord, and wait patiently for Him.” And Isaiah gives the assurance, “In quietness and in confidence shall be your strength.” Psalm 37:7 ; Isaiah 30:15 . This rest is not found in inactivity; for in the Saviour's invitation the promise of rest is united with the call to labor: “Take My yoke upon you: ... and ye shall find rest.” Matthew 11:29 . The heart that rests most fully upon Christ will be most earnest and active in labor for Him. SC 71.1"
Ellen White directly references Matthew 11:28 in this passage.
"There is One who is mighty to save to the uttermost all who come unto Him. Is not the promise broad and full, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest”? [ Matthew 11:28 .] Why are we so unwilling to come directly to the Source of our strength? Have we not departed from the Lord in this? Should not our ministers and the presidents of our conferences learn whence cometh their help?... GW 419.3"
Ellen White directly references Matthew 11:28 in this passage.
"Turning from the ambitious, self-satisfied favorites of this world, He declared that those were blessed who, however great their need, would receive His light and love. To the poor in spirit, the sorrowing, the persecuted, He stretched out His arms, saying, “Come unto Me, ... and I will give you rest.” Matthew 11:28 . Ed 79.4"
Ellen White directly references Matthew 11:28 in this passage.
"The Beatitudes are Christ's greeting, not only to those who believe, but to the whole human family. He seems to have forgotten for a moment that He is in the world, not in heaven; and He uses the familiar salutation of the world of light. Blessings flow from His lips as the gushing forth of a long-sealed current of rich life. 7T 269.1 Christ leaves us in no doubt as to the traits of character that He will always recognize and bless. From the ambitious favorites of the world He turns to those whom they disown, pronouncing all blessed who receive His light and life. To the poor in spirit, the meek, the lowly, the sorrowful, the despised, the persecuted, He opens His arms of refuge, saying: “Come unto Me, ... and I will give you rest.” Matthew 11:28 . 7T 269.2"
Ellen White directly references Matthew 11:28 in this passage.
"The worship of images and relics, the invocation of saints, and the exaltation of the pope are devices of Satan to attract the minds of the people from God and from His Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any object that can be substituted for the One who has said: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” Matthew 11:28 . GC 568.3"
Ellen White directly references Matthew 11:28 in this passage.
All who have a sense of their deep soul poverty, who feel that they have nothing good in themselves, may find righteousness and strength by looking unto Jesus. He says, “Come unto Me, all ye that labor and are heavy- laden.” Matthew 11:28 . He bids you exchange your poverty for the riches of His grace. We are not worthy of God's love, but Christ, our surety, is worthy, and is abundantly able to save all who shall come unto Him. Whatever may have been your past experience, however discouraging your present circumstances, if you will come to Jesus just as you are, weak, helpless, and despairing, our compassionate Saviour will meet you a great way off, and will throw about you His arms of love and His robe of righteousness. He presents us to the Father clothed in the white raiment of His own character. He pleads before God in our behalf, saying: I have taken the sinner's place. Look not upon this wayward child, but look on Me. Does Satan plead loudly against our souls, accusing of sin, an…
Ellen White directly references Matthew 11:28 in this passage.
"And the Lord says, “If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; ... then shalt thou delight thyself in the Lord.” Isaiah 58:13, 14 . To all who receive the Sabbath as a sign of Christ's creative and redeeming power, it will be a delight. Seeing Christ in it, they delight themselves in Him. The Sabbath points them to the works of creation as an evidence of His mighty power in redemption. While it calls to mind the lost peace of Eden, it tells of peace restored through the Saviour. And every object in nature repeats His invitation, “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” Matthew 11:28 . DA 289.1"
Ellen White directly references Matthew 11:28 in this passage.
"Abiding peace, true rest of spirit, has but one Source. It was of this that Christ spoke when He said, “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” Matthew 11:28 . “Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you.” John 14:27 . This peace is not something that He gives apart from Himself. It is in Christ, and we can receive it only by receiving Him. MH 247.1 Christ is the wellspring of life. That which many need is to have a clearer knowledge of Him; they need to be patiently and kindly, yet earnestly, taught how the whole being may be thrown open to the healing agencies of heaven. When the sunlight of God's love illuminates the darkened chambers of the soul, restless weariness and dissatisfaction will cease, and satisfying joys will give vigor to the mind and health and energy to the body. MH 247.2"
Ellen White directly references Matthew 11:28 in this passage.
"looks pityingly upon these weary, heavy-laden burden bearers and says to them: “Come unto Me, ... and I will give you rest.” Matthew 11:28 . 7T 243.4"
Ellen White directly references Matthew 11:28 in this passage.
"As I knelt and prayed, suddenly my burden left me, and my heart was light. At first a feeling of alarm came over me, and I tried to resume my load of distress. It seemed to me that I had no right to feel joyous and happy. But Jesus seemed very near to me; I felt able to come to Him with all my griefs, misfortunes, and trials, even as the needy ones came to Him for relief when He was upon earth. There was a surety in my heart that He understood my peculiar trials, and sympathized with me. I can never forget this precious assurance of the pitying tenderness of Jesus toward one so unworthy of His notice. I learned more of the divine character of Christ in that short period, when bowed among the praying ones, than ever before. LS 23.4"
This is a strong thematic parallel. The EGW passage directly reflects the promise of Matthew 11:28. She describes her burden being lifted and finding rest and comfort in Jesus, which aligns perfectly with the invitation to come to Him for rest.
"Jesus looked upon the distressed and heart-burdened, those whose hopes were blighted, and who with earthly joys were seeking to quiet the longing of the soul, and He invited all to find rest in Him. MH 71.1"
The EGW passage directly alludes to Matthew 11:28, referencing Jesus' invitation to the weary to find rest in Him.
"The Divine Counselor When in trouble, many think they must appeal to some earthly friend, telling him their perplexities, and begging for help. Under trying circumstances unbelief fills their hearts, and the way seems dark. And all the time there stands beside them the mighty Counselor of the ages, inviting them to place their confidence in Him. Jesus, the great Burden Bearer, is saying, “Come unto Me, and I will give you rest.” Shall we turn from Him to uncertain human beings, who are as dependent upon God as we ourselves are? MH 512"
The EGW passage directly quotes and builds upon Matthew 11:28, emphasizing Jesus as the Burden Bearer and inviting people to find rest in Him.
"Many were watching with breathless interest every movement in this strange transaction. Many felt that Christ's words were an invitation to them. Were they not soul-sick because of sin? Were they not anxious to be freed from this burden? MH 76.2"
The EGW passage directly alludes to the invitation in Matthew 11:28, suggesting that Christ's words offer relief from the burden of sin, which is a central theme in both passages.
"Jesus knows the circumstances of every soul. You may say, I am sinful, very sinful. You may be; but the worse you are, the more you need Jesus. He turns no weeping, contrite one away. He does not tell to any all that He might reveal, but He bids every trembling soul take courage. Freely will He pardon all who come to Him for forgiveness and restoration. DA 568.3"
Both passages offer comfort and invitation to those who feel burdened and sinful, emphasizing Jesus' willingness to receive them.
"Jesus consents to bear our burdens only when we trust Him. He is saying: “Come unto Me, all ye weary and heavy-laden; give Me your load; trust Me to do the work that it is impossible for the human agent to do.” Let us trust Him. Worry is blind and cannot discern the future. But Jesus sees the end from the beginning, and in every difficulty He has His way prepared to bring relief. Abiding in Christ, we can do all things through Him who strengthens us. 7T 297.3"
EGW directly quotes Matthew 11:28 and expands on its meaning.
"May the Lord help you, as a diligent student in the school of Christ, to learn to lay your burdens on Jesus. And if you are free in His love, you will look above and away from these annoying trials. Think of what Jesus has endured for you, and never forget that it is part of the legacy that we have received as Christians, to be partakers with Him of His sufferings, that we may be partakers with Him of His glory. 8T 126.2"
EGW's statement about laying burdens on Jesus directly echoes the invitation in Matthew 11:28.
"I saw that many are fair in their profession, while within is corruption. Deceive not yourselves, falsehearted professors. God looks at the heart. “Out of the abundance of the heart the mouth speaketh.” The world, I saw, is in the heart of such, but the religion of Jesus is not there. If professed Christians love Jesus better than the world, they will love to speak of Him, their best Friend, in whom their highest affections are centered. He came to their aid when they felt their lost and perishing condition. When weary and heavy-laden with sin, they turned unto Him. He removed their burden of guilt and sin, took away their sorrow and mourning, and turned the whole current of their affections. The things they once loved, they now hate; and the things they hated, they now love. 1T 159.2"
The EGW passage directly quotes Matthew 12:34 ("“Out of the abundance of the heart the mouth speaketh.”"), and alludes to Matthew 11:28 by describing the experience of coming to Jesus when "weary and heavy-laden with sin." The passage amplifies the idea of inner transformation and its outward manifestation, which is a direct principle derived from the biblical text.
"Just here is a point on which many may err, and hence they fail of receiving the help that Christ desires to give them. They think that they cannot come to Christ unless they first repent, and that repentance prepares for the forgiveness of their sins. It is true that repentance does precede the forgiveness of sins; for it is only the broken and contrite heart that will feel the need of a Saviour. But must the sinner wait till he has repented before he can come to Jesus? Is repentance to be made an obstacle between the sinner and the Saviour? SC 26.1"
The EGW passage directly addresses the concept of coming to Christ, which is the central theme of Matthew 11:28. While not a direct quote, it expands on the invitation and clarifies a potential misunderstanding about preconditions for approaching Christ.
"He was always patient and cheerful, and the afflicted hailed Him as a messenger of life and peace. He saw the needs of men and women, children and youth, and to all He gave the invitation, “Come unto Me.” GW 43.1"
The EGW passage directly quotes and alludes to Matthew 11:28, making a clear connection.
"There are multitudes struggling with poverty, compelled to labor hard for small wages, and able to secure but the barest necessities of life. Toil and deprivation, with no hope of better things, make their burden very heavy. When pain and sickness are added, the burden is almost insupportable. Careworn and oppressed, they know not where to turn for relief. Sympathize with them in their trials, their heartaches, and disappointments. This will open the way for you to help them. Speak to them of God's promises, pray with and for them, inspire them with hope. MH 158.4"
The EGW passage directly echoes the sentiment and situation described in Matthew 11:28, where Jesus invites those who are burdened to come to Him for rest. The description of the struggling multitudes mirrors the 'heavy laden' in Matthew.
"The title of the book tells its mission. It points the reader to Jesus Christ as the only one who is able to meet the needs of the soul. It directs the feet of the doubting and halting to the pathway of peace. It leads the seeker after righteousness and wholeness of character, step by step, along the way of Christian living, to that experience where he can know the fullness of blessing which is found in the complete surrender of self. It reveals to him the secret of victory as it unfolds in simplicity the saving grace and the keeping power of the great Friend of all mankind. SC 5.3"
The EGW passage echoes the invitation and promise of rest found in Matthew 11:28. Both passages speak to finding peace and meeting the needs of the soul through Jesus Christ.
"The teachings of popes and priests had led men to look upon the character of God, and even of Christ, as stern, gloomy, and forbidding. The Saviour was represented as so far devoid of sympathy with man in his fallen state that the mediation of priests and saints must be invoked. Those whose minds had been enlightened by the word of God longed to point these souls to Jesus as their compassionate, loving Saviour, standing with outstretched arms, inviting all to come to Him with their burden of sin, their care and weariness. They longed to clear away the obstructions which Satan had piled up that men might not see the promises, and come directly to God, confessing their sins, and obtaining pardon and peace. GC 73.2"
The EGW passage directly alludes to Matthew 11:28, echoing the invitation to come to Jesus for rest and relief from burdens. The context of inviting people to come directly to Jesus reinforces this connection.
"accommodating hotel than a place where the sick and suffering can obtain relief for their bodily infirmities and the sin-sick soul can find that peace and rest in Jesus to be found nowhere else. Let religious principles be made prominent and kept so; let pride and popularity be discarded; let simplicity and plainness, kindness and faithfulness, be seen everywhere; then the sanitarium will be just what God intended it should be; then the Lord will favor it. 4T 586.3"
The EGW passage echoes the sentiment of Matthew 11:28, offering rest and peace in Jesus, particularly for the 'sin-sick soul.' The sanitarium is presented as a place to find this rest, aligning with the invitation in Matthew.
"Take the word of Christ as your assurance. Has He not invited you to come unto Him? Never allow yourself to talk in a hopeless, discouraged way. If you do you will lose much. By looking at appearances and complaining when difficulties and pressure come, you give evidence of a sickly, enfeebled faith. Talk and act as if your faith was invincible. The Lord is rich in resources; He owns the world. Look heavenward in faith. Look to Him who has light and power and efficiency. COL 146.5"
The EGW passage explicitly alludes to Matthew 11:28 by referencing Christ's invitation to come to Him. This is a clear and direct connection.
In attending the sick, the physician will often find opportunity for ministering to the friends of the afflicted one. As they watch by the bed of suffering, feeling powerless to prevent one pang of anguish, their hearts are softened. Often grief concealed from others is expressed to the physician. Then is the opportunity to point these sorrowing ones to Him who has invited the weary and heavy-laden to come unto Him. Often prayer can be offered for and with them, presenting their needs to the Healer of all woes, the Soother of all sorrows. MH 121.1 God's Promises The physician has precious opportunities for directing his patients to the promises of God's word. He is to bring from the treasure house things new and old, speaking here and there the words of comfort and instruction that are longed for. Let the physician make his mind a storehouse of fresh thoughts. Let him study the word of God diligently, that he may be familiar with its promises. Let him learn to repeat the comforting wor…
EGW directly quotes Matthew 11:28.
"A life in Christ is a life of restfulness. There may be no ecstasy of feeling, but there should be an abiding, peaceful trust. Your hope is not in yourself; it is in Christ. Your weakness is united to His strength, your ignorance to His wisdom, your frailty to His enduring might. So you are not to look to yourself, not to let the mind dwell upon self, but look to Christ. Let the mind dwell upon His love, upon the beauty, the perfection, of His character. Christ in His self-denial, Christ in His humiliation, Christ in His purity and holiness, Christ in His matchless love—this is the subject for the soul's contemplation. It is by loving Him, copying Him, depending wholly upon Him, that you are to be transformed into His likeness. SC 70.2"
The EGW passage directly expands on the concept of finding rest in Christ, echoing the invitation in Matthew 11:28. The 'restfulness' and 'peaceful trust' are direct results of coming to Christ as described in Matthew.
"I was shown that your brother had been convinced of the truth for some time, but influences had held him back. His wife had hindered him from obeying his convictions. But in her affliction she sought the Lord, and He was found of her. Then she felt an anxiety that her husband should embrace the truth; she repented that she had opposed him, that her pride and love of the world had so long kept him from receiving the truth. Like a weary child in search of rest but unable to obtain it, she at length complied with the gracious invitation: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” Her weary, burdened soul sought her Lord, and with repentance, humiliation, and earnest prayer she cast her burden upon the great Burden Bearer, and in Him found rest; she received the evidence that her humiliation and earnest repentance were accepted of God, and that for Christ's sake He had forgiven her sins. 2T 49.1"
The EGW passage directly quotes Matthew 11:28, applying it to a woman finding rest in Christ after repentance.
"To one who stands trembling with fear on the brink of the grave, to the soul weary of the burden of suffering and sin, let the physician as he has opportunity repeat the words of the Saviour—for all the words of Holy Writ are His: MH 122.4"
The EGW passage directly references the state of being weary and burdened, which is the core theme of Matthew 11:28. The invitation to find rest is also implicitly present in the EGW passage's encouragement to repeat the words of the Saviour.
"Often He met those who had drifted under Satan's control, and who had no power to break from his snare. To such a one, discouraged, sick, tempted, fallen, Jesus would speak words of tenderest pity, words that were needed and could be understood. Others He met who were fighting a hand-to-hand battle with the adversary of souls. These He encouraged to persevere, assuring them that they would win; for angels of God were on their side and would give them the victory. MH 26.1"
Both passages describe Jesus offering comfort and hope to the weary and burdened. The EGW passage elaborates on Jesus's interactions with those struggling against Satan, echoing the promise of rest and encouragement found in Matthew 11:28.
"If we would but fully believe this, all undue anxieties would be dismissed. Our lives would not be so filled with disappointment as now; for everything, whether great or small, would be left in the hands of God, who is not perplexed by the multiplicity of cares, or overwhelmed by their weight. We should then enjoy a rest of soul to which many have long been strangers. SC 86.1"
Both passages speak of finding rest by coming to God. While Matthew 11:28 is a direct invitation from Jesus, the EGW passage suggests that believing in God's care will lead to a 'rest of soul,' which aligns with the rest promised in Matthew.
***** Place yourselves in the divine current, where you can receive the heavenly inspiration, for you may have it; then point the weary, the heavy-laden, the poor, the brokenhearted, the perplexed soul, to Jesus, the Source of all spiritual strength. Be faithful minutemen to show forth the praises of Him who has called you out of darkness into His marvelous light. Tell it with pen and voice that Jesus lives to make intercession for us. 6T 123.3 Chapter 16—Parable of the Straying Sheep The parable of the straying sheep should be treasured as a motto in every household. The divine Shepherd leaves the ninety and nine, and goes out into the wilderness to seek the one that is lost. There are thickets, quagmires, and dangerous crevices in the rocks, and the Shepherd knows that if the sheep is in any of these places, a friendly hand must help it out. As He hears its bleating afar off, He encounters any and every difficulty that He may save His sheep that is lost. When He discovers the lost on…
EGW's passage directly mentions pointing 'the weary, the heavy-laden...to Jesus' and Matthew 11:28 is Jesus' invitation to 'all ye that labour and are heavy laden.' The connection is clear and intentional.
"“Christ cooperates with those who engage in medical missionary work. Men and women who unselfishly do what they can to establish sanitariums and treatment rooms in many lands will be richly rewarded. Those who visit these institutions will be benefited physically, mentally, and spiritually—the weary will be refreshed, the sick restored to health, the sin-burdened relieved. In far-off countries, from those whose hearts are by these agencies turned from the service of sin unto righteousness, will be heard thanksgiving and the voice of melody. By their songs of grateful praise a testimony will be borne that will win others to allegiance to and fellowship with Christ.” Testimonies for the Church 7:51, 52 . LS 402.3"
The EGW passage speaks of the weary and sin-burdened finding relief and refreshment in sanitariums, mirroring Jesus' invitation in Matthew 11:28 to find rest in Him. The connection is strong and thematic.
"I was much encouraged while listening to a discourse from the words, I will “go in unto the king,” “and if I perish, I perish.” In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God, and venture upon His mercy without delay. They would find a gracious Saviour ready to present to them the scepter of mercy, even as Ahasuerus offered to Esther the signal of his favor. All that was required of the sinner, trembling in the presence of his Lord, was to put forth the hand of faith and touch the scepter of His grace. That touch ensured pardon and peace. 1T 16.3"
Both passages offer comfort and rest to those who are burdened. The EGW passage speaks of those 'wavering between hope and fear' and encourages them to surrender to God, echoing the invitation in Matthew 11:28.
"reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me; He would have mercy upon me, and I would love and serve Him always. LS 34.3"
The EGW passage directly echoes the sentiment of Matthew 11:28, expressing a desire to go to Jesus with burdens and receive mercy and rest. The core idea of finding solace and help in Jesus is present in both.
"Every soul is as fully known to Jesus as if he were the only one for whom the Saviour died. The distress of every one touches His heart. The cry for aid reaches His ear. He came to draw all men unto Himself. He bids them, “Follow Me,” and His Spirit moves upon their hearts to draw them to come to Him. Many refuse to be drawn. Jesus knows who they are. He also knows who gladly hear His call, and are ready to come under His pastoral care. He says, “My sheep hear My voice, and I know them, and they follow Me.” He cares for each one as if there were not another on the face of the earth. DA 480.1"
Both passages speak of Jesus inviting people to come to Him. While not a direct quote, the theme of invitation and drawing near is present in both.
"Some seem to feel that they must be on probation, and must prove to the Lord that they are reformed, before they can claim His blessing. But they may claim the blessing of God even now. They must have His grace, the Spirit of Christ, to help their infirmities, or they cannot resist evil. Jesus loves to have us come to Him just as we are, sinful, helpless, dependent. We may come with all our weakness, our folly, our sinfulness, and fall at His feet in penitence. It is His glory to encircle us in the arms of His love and to bind up our wounds, to cleanse us from all impurity. SC 52.2"
Both passages emphasize coming to Jesus in a state of need and receiving rest/blessing. The EGW passage expands on the 'heavy laden' aspect by specifying sinfulness and helplessness.
"It is often said that Jesus wept, but that He was never known to smile. Our Saviour was indeed a Man of Sorrows, and acquainted with grief, for He opened His heart to all the woes of men. But though His life was self-denying and shadowed with pain and care, His spirit was not crushed. His countenance did not wear an expression of grief and repining, but ever one of peaceful serenity. His heart was a wellspring of life, and wherever He went He carried rest and peace, joy and gladness. SC 120.3"
Both passages speak of Jesus offering rest and relief from burdens. EGW describes Jesus as carrying rest and peace, while Matthew 11:28 is a direct invitation to find rest in Him. The connection is strong and thematic.
"In our sanitariums the sick and suffering are to be led to realize that they need spiritual help as well as physical restoration. They are to be given every advantage for the restoration of physical health; and they should be shown also what it means to be blessed with the light and life of Christ, what it means to be bound up with Him. They are to be led to see that the grace of Christ in the soul uplifts the whole being. And in no better way can they learn of Christ's life than by seeing it revealed in the lives of His followers. 7T 68.2"
The EGW passage speaks of leading the sick and suffering to Christ for spiritual help and restoration, echoing the invitation in Matthew 11:28 to come to Jesus for rest. The connection is strong because both passages address the needs of those who are burdened and offer solace in Christ.
"These workers can never attain the highest success until they learn the secret of strength. They must give themselves time to think, to pray, to wait upon God for a renewal of physical, mental, and spiritual power. They need the uplifting influence of His Spirit. Receiving this, they will be quickened by fresh life. The wearied frame and tired brain will be refreshed, the burdened heart will be lightened. Ed 260.4"
Both passages address the weariness and burdens of life and offer rest and refreshment through connection with God. EGW's mention of 'burdened heart will be lightened' is a clear parallel to Matthew 11:28.
"Jesus sought an avenue to every heart. By using a variety of illustrations, He not only presented truth in its different phases, but appealed to the different hearers. Their interest was aroused by figures drawn from the surroundings of their daily life. None who listened to the Saviour could feel that they were neglected or forgotten. The humblest, the most sinful, heard in His teaching a voice that spoke to them in sympathy and tenderness. COL 21.2"
The EGW passage describes Jesus's approach to teaching and reaching people, emphasizing his sympathy and tenderness. This echoes the invitation in Matthew 11:28, where Jesus offers rest to those who are weary and burdened. The connection lies in the shared theme of Jesus's compassion and accessibility to all, especially the marginalized.
While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me,…
The EGW passage describes feeling burdened and seeking relief, which aligns with the theme of Matthew 11:28, where Jesus invites the weary to find rest in Him.
"drive them nearly distracted. They give way to their rebellious feelings, and run hither and thither in passionate grief, seeking intelligence concerning that which has not been revealed. If they would but trust in God, and watch unto prayer, they would find divine consolation. Their spirit would be calmed by communion with God. The weary and the heavy-laden would find rest unto their souls if they would only go to Jesus; but when they neglect the means that God has ordained for their comfort, and resort to other sources, hoping to learn what God has withheld, they commit the error of Saul, and thereby gain only a knowledge of evil. PP 687.1"
The EGW passage directly references the concept of finding rest and consolation, echoing the core message of Matthew 11:28. The context of weariness and seeking relief is also present in both.
"Make N o Man Your Confessor Every one needs a practical experience in trusting God for himself. Let no man become your confessor; open the heart to God; tell Him every secret of the soul. Bring to Him your difficulties, small and great, and He will show you a way out of them all. He alone can know how to give the very help you need. GW 418"
Both passages encourage direct communication with God for relief from burdens. Matthew 11:28 is an invitation to come to Jesus for rest, while the EGW passage applies this principle to personal confession and seeking guidance.
"It is a mistake to entertain the thought that God is pleased to see His children suffer. All heaven is interested in the happiness of man. Our heavenly Father does not close the avenues of joy to any of His creatures. The divine requirements call upon us to shun those indulgences that would bring suffering and disappointment, that would close to us the door of happiness and heaven. The world's Redeemer accepts men as they are, with all their wants, imperfections, and weaknesses; and He will not only cleanse from sin and grant redemption through His blood, but will satisfy the heart-longing of all who consent to wear His yoke, to bear His burden. It is His purpose to impart peace and rest to all who come to Him for the bread of life. He requires us to perform only those duties that will lead our steps to heights of bliss to which the disobedient can never attain. The true, joyous life of the soul is to have Christ formed within, the hope of glory. SC 46.3"
The EGW passage directly alludes to Matthew 11:28 with the phrase 'wear His yoke, to bear His burden' and the promise of 'peace and rest.' This is a clear echo of Jesus' invitation to those who labor and are heavy laden.
While bowed at the altar with others who were seeking the Lord, all the language of my heart was: “Help, Jesus, save me or I perish! I will never cease to entreat till my prayer is heard and my sins forgiven!” I felt my needy, helpless condition as never before. As I knelt and prayed, suddenly my burden left me, and my heart was light. At first a feeling of alarm came over me, and I tried to resume my load of distress. It seemed to me that I had no right to feel joyous and happy. But Jesus seemed very near to me; I felt able to come to Him with all my griefs, misfortunes, and trials, even as the needy ones came to Him for relief when He was upon earth. There was a surety in my heart that He understood my peculiar trials and sympathized with me. I can never forget this precious assurance of the pitying tenderness of Jesus toward one so unworthy of His notice. I learned more of the divine character of Christ in that short period when bowed among the praying ones than ever before. 1T 17.2…
The EGW passage describes a personal experience of seeking Jesus for salvation and finding relief from a burden, which directly echoes the invitation in Matthew 11:28 to come to Jesus for rest from being heavy laden.
"Let the invalid, instead of constantly requiring sympathy, seek to impart it. Let the burden of your own weakness and sorrow and pain be cast upon the compassionate Saviour. Open your heart to His love, and let it flow out to others. Remember that all have trials hard to bear, temptations hard to resist, and you may do something to lighten these burdens. Express gratitude for the blessings you have; show appreciation of the attentions you receive. Keep the heart full of the precious promises of God, that you may bring forth from this treasure, words that will be a comfort and strength to others. This will surround you with an atmosphere that will be helpful and uplifting. Let it be your aim to bless those around you, and you will find ways of being helpful, both to the members of your own family and to others. MH 257.2"
EGW's passage encourages the invalid to cast their burdens on the Saviour and then extend love and comfort to others. This echoes the invitation in Matthew 11:28 to come to Jesus for rest, and then implies a subsequent outflow of that received comfort.
"Take no glory whatever to yourself. Do not work with a divided mind, trying to serve self and God at the same time. Keep self out of sight. Let your words lead the weary and heavy-laden to carry their burdens to Jesus. Work as seeing Him who is at your right hand, ready to give you His efficiency and omnipotent power in every emergency. The Lord is your Counselor, your Guide, the Captain of your salvation. He goes before your face, conquering and to conquer. 6T 76.2"
The phrase "lead the weary and heavy-laden to carry their burdens to Jesus" is a clear reference to Matthew 11:28. The surrounding context in EGW's writing reinforces this connection.
"His tender compassion fell with a touch of healing upon weary and troubled hearts. Even amid the turbulence of angry enemies He was surrounded with an atmosphere of peace. The beauty of His countenance, the loveliness of His character, above all, the love expressed in look and tone, drew to Him all who were not hardened in unbelief. Had it not been for the sweet, sympathetic spirit that shone out in every look and word, He would not have attracted the large congregations that He did. The afflicted ones who came to Him felt that He linked His interest with theirs as a faithful and tender friend, and they desired to know more of the truths He taught. Heaven was brought near. They longed to abide in His presence, that the comfort of His love might be with them continually. DA 254.4"
The EGW passage describes the compassion and peace that emanated from Jesus, drawing people to Him. This directly parallels the invitation in Matthew 11:28, where Jesus offers rest to the weary and heavy-laden.
"When a laborer has been under a heavy pressure of care and anxiety, and is overworked in both body and mind, he should turn aside and rest awhile, not for selfish gratification, but that he may be better prepared for future duties. We have a vigilant foe, who is ever on our track, ready to take advantage of every weakness that would help to make his temptations effective. When the mind is overstrained and the body enfeebled, he presses upon the soul his fiercest temptations. Let the laborer carefully husband his strength, and when wearied with toil, let him turn aside and commune with Jesus. GW 245.2"
The EGW passage directly relates to the principle of finding rest in Jesus when weary and burdened. It amplifies the idea that rest is not just physical but also spiritual, found through communion with Jesus.
In whatever company He found Himself, He presented a lesson that was appropriate to the time and the circumstances. He sought to inspire with hope the most rough and unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. Often He met those who had drifted under Satan's control, and who had no power to break from his snare. To such a one, discouraged, sick, tempted, and fallen, Jesus would speak words of tenderest pity, words that were needed and could be understood. Others He met who were fighting a hand-to- hand battle with the adversary of souls. These He encouraged to persevere, assuring them that they would win; for angels of God were on their side, and would give them the victory. Those whom He thus helped were convinced that here was One in whom they could trust with perfect confidence. He would not betray the secrets they poured into His sympathizing ear. DA 91.1…
Both passages describe Jesus offering comfort and hope to the weary and burdened. EGW elaborates on the specific types of people Jesus helped and the nature of his encouragement.
"I came home to Battle Creek like a weary child, who needed comforting words and encouragement. But on our return we met reports having no foundation in truth. We were humbled into the very dust, and distressed beyond expression. LS 175.3"
The EGW passage describes a state of weariness and need for comfort, which aligns with the invitation to find rest in Matthew 11:28. The connection is more than superficial.
"When sinners were invited forward to the anxious seat, hundreds responded to the call; and I, among the rest, pressed through the crowd and took my place with the seekers. But there was in my heart a feeling that I could never become worthy to be called a child of God. I had often sought for the peace there is in Christ, but I could not seem to find the freedom I desired. A terrible sadness rested on my heart. I could not think of anything I had done to cause me to feel sad; but it seemed to me that I was not good enough to enter heaven, that such a thing would be altogether too much for me to expect. LS 21.3"
The EGW passage describes a feeling of being unworthy and burdened, which directly echoes the invitation in Matthew 11:28 to come to Jesus for rest from such burdens. The context of seeking peace and freedom in Christ further strengthens the connection.
"In order to reach this class of patients, the physician must have discernment, patience, kindness, and love. A sore, sick heart, a discouraged mind, needs mild treatment, and it is through tender sympathy that this class of minds can be healed. The physicians should first gain their confidence, and then point them to the all-healing Physician. If their minds can be directed to the Burden Bearer, and they can have faith that He will have an interest in them, the cure of their diseased bodies and minds will be sure. 3T 184.1"
EGW's passage echoes the sentiment of Matthew 11:28, focusing on Jesus as the 'Burden Bearer' who offers rest and healing to the weary and discouraged. The connection is strong and relevant to the context.
"The divine Teacher bears with the erring through all their perversity. His love does not grow cold; His efforts to win them do not cease. With outstretched arms He waits to welcome again and again the erring, the rebellious, and even the apostate. His heart is touched with the helplessness of the little child subject to rough usage. The cry of human suffering never reaches His ear in vain. Though all are precious in His sight, the rough, sullen, stubborn dispositions draw most heavily upon His sympathy and love; for He traces from cause to effect. The one who is most easily tempted, and is most inclined to err, is the special object of His solicitude. Ed 294.2"
Both passages emphasize God's compassion and willingness to welcome those who are struggling. The EGW passage expands on the idea of God's love and care for the erring, which aligns with the invitation in Matthew 11:28 to find rest in Him.
"The Burden Lifted While bowed at the altar with others who were seeking the Lord, all the language of my heart was: “Help, Jesus; save me, or I perish! I will never cease to entreat till my prayer is heard and my sins are forgiven.” I felt my needy, helpless condition as never before. LS 23"
The EGW passage reflects the spirit of Matthew 11:28. Ellen White expresses her feeling of being burdened and her need for Jesus' help, mirroring the invitation in Matthew to come to Jesus for rest from being 'heavy laden.'
"All around us are afflicted souls. Here and there, everywhere, we may find them. Let us search out these suffering ones and speak a word in season to comfort their hearts. Let us ever be channels through which shall flow the refreshing waters of compassion. MH 158.2"
Both passages deal with comforting the afflicted and offering relief to those who are suffering. The EGW passage speaks of being channels of compassion, while Matthew 11:28 offers rest to the weary. The connection is thematic.
"When sinners were invited forward to the anxious seat, hundreds responded to the call, and I, among the rest, pressed through the crowd and took my place with the seekers. But there was in my heart a feeling that I could never become worthy to be called a child of God. A lack of confidence in myself, and a conviction that it would be impossible to make anyone understand my feelings, prevented me from seeking advice and aid from my Christian friends. Thus I wandered needlessly in darkness and despair, while they, not penetrating my reserve, were entirely ignorant of my true state. 1T 14.4"
Both passages address the theme of seeking solace and finding rest. Matthew 11:28 is an invitation to come to Jesus for rest from burdens. EGW's passage describes her feeling unworthy and wandering in darkness and despair. While not a direct quote, the underlying theme of needing rest and finding it in a relationship with God is present in both.
"Look up, you that are doubting and trembling; for Jesus lives to make intercession for us. Thank God for the gift of His dear Son and pray that He may not have died for you in vain. The Spirit invites you today. Come with your whole heart to Jesus, and you may claim His blessing. SC 54.3"
Both passages encourage people to come to Jesus for rest and blessing. EGW's passage echoes the invitation and promise of rest found in Matthew 11:28, though it's not a direct quote.
"Angels from a pure and holy heaven come to this polluted world to sympathize with the weakest, the most helpless and needy, while Christ Himself descended from His throne to help just such as these. You have no right to hold yourself aloof from these faltering ones, nor to assert your marked superiority over them. Come more in unison with Christ, pity the erring, lift up the hands that hang down, strengthen the feeble knees, and bid the fearful hearts be strong. Pity and help them, even as Christ has pitied you. 4T 131.3"
Both passages share the theme of offering help and rest to those who are burdened and in need. EGW's call to 'come more in unison with Christ, pity the erring' echoes the invitation in Matthew 11:28.
"Christ has thrown His divine arm around the human race. He has brought His divine power to man, that He might encourage the poor, sin-sick, discouraged soul to reach up for a higher life. O, we need more of Christ's spirit, and much less of self! We need the converting power of God upon our hearts daily. We need the mellowing spirit of Christ, to subdue and soften our souls. The only way for those to do who feel that they are whole, is to fall upon the Rock and be broken. Christ can change you into His likeness, if you will submit yourself to Him. GW 336.2"
Both passages offer comfort and encouragement to those who are struggling. Matthew 11:28 invites the weary to find rest in Christ, while the EGW quote speaks of Christ's power to uplift and transform the 'poor, sin-sick, discouraged soul.' The EGW quote amplifies the theme of finding solace and renewal in Christ.
"You need not weary yourselves with busy anxieties and needless cares. Work on for the day, faithfully doing the work which God's providence assigns you, and He will have a care for you. Jesus will deepen and widen your blessings. You must make efforts if you have salvation at last. Come to these meetings prepared to work. Leave your home cares, and come to find Jesus, and He will be found of you. Come with your offerings as God has blessed you. Show your gratitude to your Creator, the Giver of all your benefits, by a freewill offering. Let none who are able to give come empty-handed. “Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 2T 601.2"
Both passages offer an invitation to find rest and relief from burdens. Matthew 11:28 is a direct invitation from Jesus, while the EGW passage encourages people to leave their cares behind and come to meetings to find Jesus.
"then leave him there, helpless and hopeless, fearing to seek for pardon. But God invites, “Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me.” Isaiah 27:5 . In Christ every provision has been made, every encouragement offered. PK 325.5"
Both passages deal with God's invitation to those who are burdened. While not a direct quote, the theme of invitation and rest connects the two.
"Slowly and thoughtfully, but with hate in their hearts, they returned to the temple. But what a change had taken place during their absence! When they fled, the poor remained behind; and these were now looking to Jesus, whose countenance expressed His love and sympathy. With tears in His eyes, He said to the trembling ones around Him: Fear not; I will deliver thee, and thou shalt glorify Me. For this cause came I into the world. DA 162.5"
The EGW passage depicts Jesus comforting the poor and promising deliverance, which echoes the sentiment of Matthew 11:28 where Jesus invites the weary to find rest in Him. Both passages offer solace and hope to those in need.
"Varied were the circumstances and needs of those who besought His aid, and none who came to Him went away unhelped. From Him flowed a stream of healing power, and in body and mind and soul men were made whole. GW 41.2"
Both passages speak of Jesus providing help and healing to those who come to Him. Matthew 11:28 offers rest, while the EGW passage speaks of healing in body, mind, and soul. The connection is thematic and meaningful.
For three years and a half the disciples were under the instruction of the greatest Teacher the world has ever known. By personal contact and association, Christ trained them for His service. Day by day they walked and talked with Him, hearing His words of cheer to the weary and heavy-laden, and seeing the manifestation of His power in behalf of the sick and the afflicted. Sometimes He taught them, sitting among them on the mountainside; sometimes beside the sea or walking by the way, He revealed the mysteries of the kingdom of God. Wherever hearts were open to receive the divine message, He unfolded the truths of the way of salvation. He did not command the disciples to do this or that, but said, “Follow Me.” On His journeys through country and cities, He took them with Him, that they might see how He taught the people. They traveled with Him from place to place. They shared His frugal fare, and like Him were sometimes hungry and often weary. On the crowded streets, by the lakeside, i…
The EGW passage directly references Christ's ministry to the weary and heavy-laden, which is a clear allusion to Matthew 11:28.
"The mothers were comforted. They returned to their homes strengthened and blessed by the words of Christ. They were encouraged to take up their burden with new cheerfulness and to work hopefully for their children. MH 41.2"
The EGW passage describes mothers finding comfort and strength in Christ's words, which echoes the invitation in Matthew 11:28 to find rest in Him. The connection is thematic, focusing on comfort and renewed strength.
"Christ has pledged Himself to be our substitute and surety, and He neglects no one. He who could not see human beings exposed to eternal ruin without pouring out His soul unto death in their behalf, will look with pity and compassion upon every soul who realizes that he cannot save himself. COL 157.1"
Both passages speak of Christ's compassion and willingness to help those who are burdened. The connection is valid.
"Those who were waiting to make themselves more worthy of divine favor before they ventured to claim the promises of God, were making a fatal mistake. Jesus alone cleanses from sin; He only can forgive our transgressions. He has pledged Himself to listen to the petition and grant the prayer of those who come to Him in faith. Many have a vague idea that they must make some wonderful effort in order to gain the favor of God. But all self-dependence is vain. It is only by connecting with Jesus through faith that the sinner becomes a hopeful, believing child of God. LS 22.3"
Both passages offer an invitation to come to Jesus for relief. The EGW passage speaks against waiting to become worthy and emphasizes coming to Jesus in faith, while Matthew 11:28 directly invites those who are weary and burdened to come to Jesus for rest.
"I now began to see my way more clearly, and the darkness began to pass away. I earnestly sought the pardon of my sins, and strove to give myself entirely to the Lord. But my mind was often in great distress because I did not experience the spiritual ecstasy that I considered would be the evidence of my acceptance with God, and I dared not believe myself converted without it. How much I needed instruction concerning the simplicity of it! 1T 17.1"
Both passages address a state of being burdened and seeking relief. EGW describes a state of distress and seeking pardon, while Matthew 11:28 offers rest to those who are weary.
"discouraged, and repelled from Christ and the truth. SC 120.1"
The EGW passage speaks of being discouraged and repelled from Christ, while Matthew 11:28 is an invitation from Christ to those who are weary and burdened. The thematic parallel lies in the contrast: discouragement leads away from Christ, while Christ offers rest and relief from burdens.
"Often deprived of sleep, neglecting even to take food, cut off in great degree from social enjoyment and religious privileges, the physician's life seems to lie under a continual shadow. The affliction he beholds, the dependent mortals longing for help, his contact with the depraved, make the heart sick, and well-nigh destroy confidence in humanity. MH 135.3"
The EGW passage describes the burdens and challenges faced by physicians, leading to potential weariness and discouragement. Matthew 11:28 offers rest to those who are weary and heavy laden. The connection lies in the provision of comfort and relief to those burdened by their work and circumstances.
"Do not listen to the enemy's suggestion to stay away from Christ until you have made yourself better; until you are good enough to come to God. If you wait until then, you will never come. When Satan points to your filthy garments, repeat the promise of Jesus, “Him that cometh to Me I will in no wise cast out.” John 6:37 . Tell the enemy that the blood of Jesus Christ cleanses from all sin. Make the prayer of David your own, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” Psalm 51:7 . COL 205.2"
Both passages speak to the idea of coming to Christ for rest and relief, even when feeling burdened. The EGW passage encourages people to come to Christ despite their imperfections, echoing the invitation in Matthew 11:28.
"When the vision was given me at Rochester, New York, I saw that it would be far better for these parents and children to form a family by themselves. The children should each do a part of the family labor and thus obtain a valuable education which could not be obtained in any other way. Life at —— or in any other place, surrounded by waiters and helpers, is the greatest possible injury to mothers and children. Jesus invites Sister F to find rest in Him and to let her mind receive a healthy tone by dwelling upon heavenly things and earnestly seeking to bring up her little flock in the nurture and admonition of the Lord. In this way she can best assist her husband by relieving him of the feeling that she must be the object of so much of his attention, care, and sympathy. 1T 558.1"
The EGW passage speaks of Jesus inviting Sister F to find rest in Him, which echoes the invitation in Matthew 11:28. The connection is thematic, focusing on finding rest in Jesus.
"Do we well to be thus unbelieving? Why should we be ungrateful and distrustful? Jesus is our friend; all heaven is interested in our welfare. We should not allow the perplexities and worries of everyday life to fret the mind and cloud the brow. If we do we shall always have something to vex and annoy. We should not indulge a solicitude that only frets and wears us, but does not help us to bear trials. SC 122.1"
Both passages address the issue of being burdened and finding rest/relief. Matthew 11:28 is an invitation to find rest in Jesus, while the EGW passage speaks against worry and encourages trust in Jesus. The connection is valid.
"The spirit of the true shepherd is one of self-forgetfulness. He loses sight of self in order that he may work the works of God. By the preaching of the word and by personal ministry in the homes of the people, he learns their needs, their sorrows, their trials; and, co-operating with the great Burden Bearer, he shares their afflictions, comforts their distresses, relieves their soul hunger, and wins their hearts to God. In this work the minister is attended by the angels of heaven, and he himself is instructed and enlightened in the truth that maketh wise unto salvation. AA 527.2"
Both passages offer comfort and relief to those burdened. Matthew 11:28 invites the weary to find rest in Jesus, while the EGW quote describes the minister as 'co-operating with the great Burden Bearer' to relieve soul hunger and distress. The connection is thematic, focusing on providing solace and support to those in need.
I came home to Battle Creek like a weary child who needed comforting words and encouragement. It is painful for me here to state that we were received with great coldness by our brethren, from whom, three months before, I had parted in perfect union, excepting on the point of our leaving home. The first night spent in Battle Creek, I dreamed that I had been laboring very hard and had been traveling for the purpose of attending a large meeting, and that I was very weary. Sisters were arranging my hair and adjusting my dress, and I fell asleep. When I awoke I was astonished and indignant to find that my garments had been removed, and there had been placed upon me old rags, pieces of bedquilts knotted and sewed together. Said I: “What have you done to me? Who has done this shameful work of removing my garments and replacing them with beggars’ rags?” I tore off the rags and threw them from me. I was grieved, and with anguish cried out: “Bring me back my garments which I have worn for twent…
EGW describes feeling weary and needing comfort, which thematically aligns with Matthew 11:28. While not a direct quote or explicit allusion, the underlying sentiment of needing rest and comfort is present in both passages.
"These things made His path a thorny one to travel. So pained was Christ by the misapprehension in His own home that it was a relief to Him to go where it did not exist. There was one home that He loved to visit,—the home of Lazarus, and Mary, and Martha; for in the atmosphere of faith and love His spirit had rest. Yet there were none on earth who could comprehend His divine mission, or know the burden which He bore in behalf of humanity. Often He could find relief only in being alone, and communing with His heavenly Father. DA 326.4"
Both passages address the theme of Jesus seeking and finding rest amidst hardship. The EGW passage describes Jesus finding relief in the home of Lazarus, Mary, and Martha, and in communion with God, while Matthew 11:28 offers a general invitation to find rest in Jesus.
"We have precious gifts in Brethren A, B, and C. We cannot afford to have them ruin their health through close confinement and incessant toil. Where can we find men with their experience to supply their places? Two of these brethren have been fourteen years connected with the work in the office, laboring earnestly, conscientiously, and unselfishly for the advancement of the cause of God. They have had scarcely any variation except what fevers and other sickness have given them. They should have a change frequently, should often devote a day wholly to recreation with their families, who are almost entirely deprived of their society. All may not be able to leave the work at the same time; but they should so arrange their work that one or two may go, leaving others to supply their places, and then let these in their turn have the same opportunity. 1T 515.3"
The EGW passage, advocating for rest and recreation for overworked individuals, shares a thematic parallel with Matthew 11:28, which invites those who labor and are heavy laden to find rest. While not a direct quote or explicit allusion, the underlying principle of providing rest is present in both passages.
"God does not send messengers to flatter the sinner. He delivers no message of peace to lull the unsanctified into fatal security. He lays heavy burdens upon the conscience of the wrongdoer, and pierces the soul with arrows of conviction. The ministering angels present to him the fearful judgments of God to deepen the sense of need, and prompt the cry, “What must I do to be saved?” Then the hand that has humbled in the dust, lifts up the penitent. The voice that has rebuked sin, and put to shame pride and ambition, inquires with tenderest sympathy, “What wilt thou that I shall do unto thee?” DA 104.1"
The EGW passage describes God laying burdens on the conscience and then lifting up the penitent. Matthew 11:28 offers rest to those who are heavy laden. While not a direct quote, the theme of relief after burden is present in both.
"“And He said unto them, Come ye yourselves apart into a desert place, and rest awhile.” Christ is full of tenderness and compassion for all in His service. He would show His disciples that God does not require sacrifice, but mercy. They had been putting their whole souls into labor for the people, and this was exhausting their physical and mental strength. It was their duty to rest. DA 360.2"
Both passages speak of rest offered by Christ, although the specific wording and context differ. Matthew 11:28 is a general invitation, while the EGW passage and Mark 6:31 refer to a specific instance of Christ inviting his disciples to rest.
"Riches and worldly honor cannot satisfy the soul. Many among the rich are longing for some divine assurance, some spiritual hope. Many long for something that will bring to an end the monotony of their aimless lives. Many in official life feel their need of something which they have not. Few among them go to church; for they feel that they receive little benefit. The teaching they hear does not touch the heart. Shall we make no personal appeal to them? MH 210.2"
Both passages address a need for something more than what the world offers. Matthew 11:28 offers rest to the weary, while EGW speaks of the rich longing for divine assurance and an end to their aimless lives. The connection is that both point to a spiritual need and a potential solution.
"Do you feel that it is too great a sacrifice to give your poor unworthy selves to Jesus? Will you choose the hopeless bondage of sin and death rather than to have your life severed from the world and united to Christ by bonds of love? Jesus still lives to intercede for us. This should daily call out the gratitude of our hearts. He that realizes his guilt and helplessness may come just as he is and receive the blessing of God. The promise belongs to him if he will grasp it by faith. But he that in his own eyes is rich, and honorable, and righteous, who sees as the world sees, and calls evil good and good evil, cannot ask and receive, because he feels no need. He feels that he is full; therefore he must go away empty. 5T 438.1"
The EGW passage echoes the sentiment of Matthew 11:28 regarding coming to Jesus for rest and the contrast between those who feel their need and those who do not.
"“Go free, Ellen,” said he; “return to your home trusting in Jesus, for He will not withhold His love from any true seeker.” He then prayed earnestly for me, and it seemed that God would certainly regard the prayer of His saint, even if my humble petitions were unheard. My mind was much relieved, and the wretched slavery of doubt and fear departed as I listened to the wise and tender counsel of this teacher in Israel. I left his presence comforted and encouraged. LS 37.2"
The EGW passage describes finding relief from doubt and fear through trust in Jesus, which aligns with the theme of finding rest and comfort in Jesus as presented in Matthew 11:28. However, the connection is not a direct quote or explicit allusion, but rather a thematic resonance.
"To the afflicted among our people I wish to say, Be not discouraged. God has not forsaken His people and His cause. Make known your state of health and your ability to meet the expenses of a stay at the Institute to the physicians, addressing Health Institute, Battle Creek, Michigan. Are you diseased, running down, feeble, then do not delay till your case is hopeless. Write immediately. But I must say again to the poor: At present but little can be done to help you, on account of capital already raised being invested in material and buildings. Do all you possibly can for yourselves, and others will help you some. 1T 643.2"
Both passages address those who are suffering and offer a form of relief. Matthew 11:28 offers spiritual rest through Christ, while the EGW passage offers physical and medical help at the Health Institute. The connection is thematic, as both offer solace to the afflicted.
"At length I was induced to be present at one of the meetings in my own home. The church made my case a special subject of prayer. Father Pearson, who in my earlier experience had opposed the manifestations of the power of God upon me, now prayed earnestly for me, and counseled me to surrender my will to the will of the Lord. Like a tender father he tried to encourage and comfort me, bidding me believe I was not forsaken by the Friend of sinners. 1T 64.2"
The verse offers comfort and rest to those burdened, which aligns with Father Pearson's encouragement to Ellen White, suggesting she was feeling burdened and in need of comfort. However, the connection is not strong enough to be considered a direct allusion.
"Arriving at home, I spent most of the long hours of darkness in prayer and tears. One reason that led me to conceal my feelings from my friends was the dread of hearing a word of discouragement. My hope was so small, and my faith so weak, that I feared if another took a similar view of my condition, it would plunge me into despair. Yet I longed for someone to tell me what I should do to be saved, what steps to take to meet my Saviour and give myself entirely up to the Lord. I regarded it a great thing to be a Christian, and felt that it required some peculiar effort on my part. 1T 16.1"
Both passages deal with feeling burdened and seeking relief/salvation. The EGW passage describes a personal struggle and longing for guidance, while Matthew 11:28 offers an invitation to find rest in Christ. The connection is thematic, but not a direct allusion.
"Henry had been from us five years, and Edson had received but little of our care. For years our family was very large, and our home like a hotel, and we from that home much of the time. I had felt the deepest anxiety that my children should be brought up free from evil habits, and I was often grieved as I thought of the contrast between my situation and that of others who would not take burdens and cares, who could ever be with their children, to counsel and instruct them, and who spent their time almost exclusively in their own families. And I have inquired: Does God require so much of us, and leave others without burdens? Is this equality? Are we to be thus hurried on from one care to another, one part of the work to another, and have but little time to bring up our children? Many nights, while others were sleeping, have been spent by me in bitter weeping. 1T 102.1"
The EGW passage describes feeling burdened and overwhelmed by responsibilities, leading to weeping. This connects thematically with Matthew 11:28, which offers rest to those who are weary and heavy laden. The shared theme of finding solace from burdens makes this a valid connection.
Matthew 11:28-30
"Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."
"Some men in the Battle Creek College have a false idea as to what constitutes duty. The Lord God of heaven has caused His Holy Spirit from time to time to move upon the students in the school, that they might acknowledge Him in all their ways so that He might direct their paths. At times the manifestation of the Holy Spirit has been so decided that studies were forgotten, and the greatest Teacher the world ever knew made His voice heard, saying, “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . CT 369.2"
Ellen White directly references Matthew 11:28-30 in this passage.
Those who engage in this work should first give themselves unreservedly to God. They should place themselves where they can learn of Christ and follow His example. He has invited them: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . Angels are commissioned to go forth with those who take up this work in true humility. 6T 471.4 We are to pray without ceasing, and we are to live our prayers. Faith will greatly increase by exercise. Let those who are canvassing for Christ's Object Lessons learn the lessons taught in the book for which they are working. Learn of Christ. Have faith in His power to help and save you. Faith is the very lifeblood of the soul. Its presence gives warmth, health, consistency, and sound judgment. Its vitality and vigor exert a powerful though unconscious in…
Ellen White directly references Matthew 11:28-30 in this passage.
"Men may still learn the things that belong to their peace. Mercy's voice may still be heard calling: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . It is only when spiritual life is given that rest is found and lasting good secured. We must be able to say, in storm and tempest: “My anchor holds.” 8T 300.3"
Ellen White directly references Matthew 11:28-30 in this passage.
"Of himself, what can man accomplish in the great work set forth by the infinite God? Christ says: “Without Me ye can do nothing.” John 15:5 . He came to our world to show men how to do the work given them by God, and He says to us: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . Why is Christ's yoke easy and His burden light? Because He bore the weight of it upon the cross of Calvary. 6T 247.2"
Ellen White directly references Matthew 11:28-30 in this passage.
"***** “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” This is a prescription for the healing of all mental and physical and spiritual ills. It is Christ's gift to those who seek Him in sincerity and in truth. He is the Mighty Healer. Then comes another invitation: “Take My yoke upon you , and learn of Me ; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . Wearing Christ's yoke and learning of Him the lesson of meekness and lowliness, we find rest in faith, and confidence and trust. We find that Christ's yoke is easy and His burden light. 9T 124.2"
Ellen White directly references Matthew 11:28-30 in this passage.
"Chapter 34—The Invitation This chapter is based on Matthew 11:28-30 . “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.” DA 328"
Ellen White directly references Matthew 11:28-30 in this passage.
"light.” Matthew 11:28-30 . 6T 318.2"
Ellen White directly references Matthew 11:28-30 in this passage.
"The furnace fires are not to destroy, but to refine, ennoble, sanctify. Without trial we should not feel so much our need of God and His help; and we should become proud and self-sufficient. In the trials that come to you I see evidence that the Lord's eye is upon you and that He means to draw you to Himself. It is not the whole, but the wounded, who need a physician; it is those who are pressed almost beyond the point of endurance who need a helper. Turn to the stronghold. Learn the precious lesson: “Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:28-30 . 8T 123.3"
Ellen White directly references Matthew 11:28-30 in this passage.
"There is a work to be done for the wealthy. They need to be awakened to their responsibility as those entrusted with the gifts of heaven. They need to be reminded that they must give an account to Him who shall judge the living and the dead. The wealthy man needs your labor in the love and fear of God. Too often he trusts in his riches, and feels not his danger. The eyes of his mind need to be attracted to things of enduring value. He needs to recognize the authority of true goodness, which says, “Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart, and ye shall find rest unto your souls; for My yoke is easy, and My burden is light.” Matthew 11:28-30 . COL 230.2"
Ellen White directly references Matthew 11:28-30 in this passage.
"You have but just entered the school of Christ. You have almost everything yet to learn. You do not now dress extravagantly, but you have pride of appearance. You desire to dress with less simplicity. You think considerably more of dress than you should. Christ invites you: Come unto Me, all ye that labor and are heavy- laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Submit your neck to the yoke which Christ imposes and you will find in this submission the very happiness that you have tried to gain to yourself in your own way by following your own course. 3T 335.2"
The EGW passage directly quotes Matthew 11:28-30, making it an explicit allusion. The context in EGW further reinforces the message of finding rest and happiness through submission to Christ.
"Let us turn from the dusty, heated thoroughfares of life to rest in the shadow of Christ's love. Here we gain strength for conflict. Here we learn how to lessen toil and worry, and how to speak and sing to the praise of God. Let the weary and the heavy-laden learn from Christ the lesson of quiet trust. They must sit under His shadow if they would be possessors of His peace and rest. 7T 69.3"
The EGW passage echoes the themes of rest, learning from Christ, and finding peace, which are central to Matthew 11:28-30.
"Self-Surrender and Rest Oh, how many lose the richest blessings that God has in store for them in health and spiritual endowments! There are many souls who wrestle for special victories and special blessings that they may do some great thing. To this end they are always feeling that they must make an agonizing struggle in prayer and tears. When these persons search the Scriptures with prayer to know the expressed will of God, and then do His will from the heart without one reservation or self-indulgence, they will find rest. All the agonizing, all the tears and struggles, will not bring them the blessing they long for. Self must be entirely surrendered. They must do the work that presents itself, appropriating the abundance of the grace of God which is promised to all who ask in faith. 9T 165"
EGW's discussion of self-surrender and finding rest in God's will directly echoes the invitation in Matthew 11:28-30 to find rest by coming to Jesus. The themes of labor, burden, and rest are central to both passages.
"The burden of labor for these needy ones in the rough places of the earth Christ lays upon those who can feel for the ignorant and for such as are out of the way. He will be present to help those whose hearts are susceptible to pity, though their hands may be rough and unskilled. He will work through those who can see mercy in misery, and gain in loss. When the Light of the world passes by, privilege will be discerned in hardship, order in confusion, success in apparent failure. Calamities will be seen as disguised blessings; woes, as mercies. Laborers from the common people, sharing the sorrows of their fellow men as their Master shared the sorrows of the whole human race, will by faith see Him working with them. Ed 270.2"
The passage speaks of Christ laying a burden of labor on those who feel for the ignorant, which parallels Jesus' invitation to take His yoke and learn from Him.
"And when, after a trying season, help comes to you, when the Spirit of God is manifestly at work for you, what a precious experience you gain! You are obtaining faith and love, the gold that the True Witness counsels you to buy of Him. You are learning to go to God in all your troubles; and as you learn these precious lessons of faith, you will teach the same to others. Thus you may be continually leading the people to a higher plane of experience. GW 419.1"
Both passages connect experiencing God's help during trials with learning valuable lessons and gaining faith. The EGW passage expands on the idea of learning to go to God in trouble and teaching others to do the same, echoing the 'learn of me' aspect of Matthew 11:29.
Infirmities and disease especially affect women. The happiness of the family depends much upon the wife and mother. If she is weak and nervous, and is suffered to be overtaxed with labor, the mind becomes depressed, for it sympathizes with the weariness of the body; and then she too often meets with cold reserve from the husband. If everything does not move off just as pleasantly as he could wish, he blames the wife and mother. He is almost wholly unacquainted with her cares and burdens, and does not always know how to sympathize with her. He does not realize that he is aiding the great enemy in his work of tearing down. He should by faith in God lift up a standard against Satan; but he seems blinded to his own interest and hers. He treats her with indifference. He knows not what he is doing. He is working directly against his own happiness and is destroying the happiness of his family. The wife becomes desponding and discouraged. Hope and cheerfulness are gone. She goes her daily roun…
The EGW passage describes a wife who is weary and discouraged, lacking hope and cheerfulness. Matthew 11:28-30 offers rest to those who are weary and heavy laden. While not a direct allusion, the theme of finding relief from burdens is present in both passages.
Matthew 11:29
"Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls."
I was shown that Brother V should seek for more spirituality. You do not possess that calm trust in God which He requires you to have. You do not train the mind to run in the channel of spirituality. You indulge in too much vain, unnecessary talk, which injures your own soul and injures your influence. You must encourage calmness and fortitude of mind. You are easily excited; you have strong feelings, and express in strong terms your likes and dislikes. You need more good religion to have a soothing influence upon you. You have been invited to learn of Christ, who is meek and lowly of heart. Precious lesson! If well learned, it will transform the whole life. Lightness and cheap talk are injurious to your spiritual advancement. You should seek after perfection of character and let your influence tell for God in your words and acts. You need to earnestly seek the Lord and to take a deeper draught at the fountain of truth, that its influence may sanctify your life. Your mind is too much o…
The EGW passage directly quotes Matthew 11:29: "learn of Christ, who is meek and lowly of heart." The context of learning meekness and lowliness from Christ is also present.
"Not all the books written can serve the purpose of a holy life. “Learn of Me,” said the Great Teacher, “take My yoke upon you, learn My meekness and lowliness.” Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls. CT 380.4"
EGW directly quotes Matthew 11:29 ('Learn of Me,' 'take My yoke upon you, learn My meekness and lowliness') making it an explicit allusion. The context in EGW emphasizes the importance of learning directly from Christ rather than relying solely on intellectual pursuits.
"Let the teachers learn daily lessons in the school of Christ. “Take My yoke upon you, and learn of Me,” He says; “for I am meek and lowly in heart: and ye shall find rest unto your souls.” Matthew 11:29 . There is altogether too little of Christ and too much of self. But those who are under the dictation of the Spirit of God, under the rule of Christ, will be ensamples to the flock. When the Chief Shepherd shall appear, these will receive the crown of life that fadeth not away. CT 282.1"
EGW directly quotes Matthew 11:29.
"kindly, how can he be successful in his teaching? The teacher who is not under the control of God needs to heed the invitation, “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matthew 11:29, 30 . CT 211.3"
EGW directly quotes Matthew 11:29 and applies it to the need for teachers to be under God's control, making this a clear and explicit allusion.
I do not consider your case hopeless; if I did, my pen would not be tracing these lines. In the strength of God you can redeem the past. Your name is already a byword in -----; but you can change this by using the powers which God has given you. You may even now gain a moral excellence so that your name may be associated with things pure and holy. You can be elevated. God has provided for you the necessary helps. He has invited you to come to Him, and has promised to bear your burdens and give you rest of soul. “Learn of Me,” says the divine Teacher, “for I am meek and lowly in heart: and ye shall find rest unto your souls.” You have long been above this lowliness and meekness. You will have to learn this important lesson of the divine Teacher before you can find the rest promised. You have thought so much of yourself, of your own smartness, that it has led you to such affectation and vanity as to make you almost a fool. You have a deceitful tongue, which has indulged in misrepresentat…
EGW directly quotes Matthew 11:29.
"are fully surrendered to God, and who take his word as their guide, will know how to conduct themselves in all the duties of life. They will learn of Jesus, who is meek and lowly of heart; and in cultivating the meekness of Christ they will close the door against innumerable temptations. CE 165.1"
The EGW passage directly references and quotes Matthew 11:29, emphasizing the importance of learning from Jesus' meekness and lowliness of heart.
"“Learn of Me,” said Christ; “for I am meek and lowly in heart: and ye shall find rest unto your souls.” He will instruct those who come to Him for knowledge. There are multitudes of false teachers in the world. The apostle declares that in the last days men will “heap to themselves teachers, having itching ears,” because they desire to hear smooth things. Against these Christ has warned us: “Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.” The class of religious teachers here described profess to be Christians. They have the form of godliness and appear to be laboring for the good of souls, while they are at heart avaricious, selfish, ease-loving, following the promptings of their own unconsecrated hearts. They are in conflict with Christ and His teachings, and are destitute of His meek and lowly spirit. 4T 376.3"
The EGW passage directly quotes Matthew 11:29 and then expands on the theme of false teachers, which is a common topic in the Gospels. The connection is undeniable and central to the passage.
"Shall we bring into our schools the sower of tares? Shall we permit men who have been taught by the enemy of all truth, to have the education of our youth? Or shall we take the word of God as our guide? Why take the unstable words of men as exalted wisdom, when a greater and certain wisdom is at your command? Why present inferior authors to the attention of students, when He whose words are spirit and life invites, “Come, ... and learn of Me”? Matthew 11:28, 29 . CT 30.3"
EGW directly quotes Matthew 11:28, 29, making it a clear explicit allusion.
"Tenderly He bade the toiling people, “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” DA 328.4"
EGW directly quotes Matthew 11:29.
"Christians should carry with them, wherever they go, the sweet fragrance of Christ's righteousness, showing that they are complying with the invitation: “Learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” Matthew 11:29 . Are you learning daily in the school of Christ—learning how to dismiss doubt and evil surmisings, learning how to be fair and noble in your dealings with your brethren, for your own sake, and for Christ's sake? 8T 195.3"
Ellen White directly references Matthew 11:29 in this passage.
"Educated workers who are consecrated to God can do service in a greater variety of ways and can accomplish more extensive work than can those who are uneducated. Their discipline of mind places them on vantage ground. But those who have neither great talents nor extensive education may minister acceptably to others. God will use men who are willing to be used. It is not the most brilliant or the most talented persons whose work produces the greatest and most lasting results. Men and women are needed who have heard a message from heaven. The most effective workers are those who respond to the invitation, “Take My yoke upon you, and learn of Me.” Matthew 11:29 . MH 150.1"
Ellen White directly references Matthew 11:29 in this passage.
"Jesus says, “Abide in Me.” These words convey the idea of rest, stability, confidence. Again He invites, “Come unto Me, ... and I will give you rest.” Matthew 11:28 . The words of the psalmist express the same thought: “Rest in the Lord, and wait patiently for Him.” And Isaiah gives the assurance, “In quietness and in confidence shall be your strength.” Psalm 37:7 ; Isaiah 30:15 . This rest is not found in inactivity; for in the Saviour's invitation the promise of rest is united with the call to labor: “Take My yoke upon you: ... and ye shall find rest.” Matthew 11:29 . The heart that rests most fully upon Christ will be most earnest and active in labor for Him. SC 71.1"
Ellen White directly references Matthew 11:29 in this passage.
"“Ye Shall Find Rest” Tenderly He bade the toiling people, “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” Matthew 11:29 . MH 71"
Ellen White directly references Matthew 11:29 in this passage.
"Jesus emptied Himself, and in all that He did, self did not appear. He subordinated all things to the will of His Father. When His mission on earth was about to close, He could say, “I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do.” John 17:4 . And He bids us, “Learn of Me; for I am meek and lowly in heart.” “If any man will come after Me, let him deny himself” ( Matthew 11:29 ; 16:24 ); let self be dethroned and no longer hold the supremacy of the soul. MB 14.3"
Ellen White directly references Matthew 11:29 in this passage.
"When we receive Christ as an abiding guest in the soul, the peace of God, which passeth all understanding, will keep our hearts and minds through Christ Jesus. The Saviour's life on earth, though lived in the midst of conflict, was a life of peace. While angry enemies were constantly pursuing Him, He said, “He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him.” John 8:29 . No storm of human or satanic wrath could disturb the calm of that perfect communion with God. And He says to us, “Peace I leave with you, My peace I give unto you.” “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest.” John 14:27 ; Matthew 11:29 . Bear with Me the yoke of service for the glory of God and the uplifting of humanity, and you will find the yoke easy and the burden light. MB 15.2"
Ellen White directly references Matthew 11:29 in this passage.
"“Learn of Me,” Christ says, “and ye shall find rest unto your souls.” Matthew 11:29 . Why do we not learn of the Saviour every day? Why do we not live in constant communion with Him, so that in our connection with one another we can speak and act kindly and courteously? Why do we not honor the Lord by manifesting tenderness and love for one another? If we speak and act in harmony with the principles of heaven, unbelievers will be drawn to Christ by their association with us. 9T 190.3"
Ellen White directly references Matthew 11:29 in this passage.
"Those especially who have the ministry in view should feel the importance of the Scriptural method of ministerial training. They should enter heartily into the work, and while they study in the schools, they should learn of the Great Teacher the meekness and humility of Christ. A covenant-keeping God has promised that in answer to prayer His Spirit shall be poured out upon these learners in the school of Christ, that they may become ministers of righteousness. CT 514.2"
EGW directly references learning meekness and humility, echoing the core message of Matthew 11:29.
"The Lord desires you to be soul winners; therefore, while you should not force doctrinal points upon the people, you should “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.” 1 Peter 3:15 . Why fear? Fear lest your words should savor of self-importance, lest unadvised words be spoken, lest the words and manner should not be after Christ's likeness. Connect firmly with Christ, and present the truth as it is in Him. Hearts cannot fail to be touched by the story of the atonement. As you learn the meekness and lowliness of Christ, you will know what you should say to the people; for the Holy Spirit will tell you what words to speak. Those who realize the necessity of keeping the heart under the control of the Holy Spirit will be enabled to sow seed that will spring up unto eternal life. This is the work of the evangelistic canvasser. 6T 325.1"
EGW connects the idea of meekness and lowliness from Matthew 11:29 to the need for these qualities in evangelism, as mentioned in the commentary on 1 Peter 3:15. While not a direct quote, the theme is clearly present.
Chapter 11—Christian Character Exemplified in Teachers and Students In the name of my Master I appeal to the young men and women who claim to be sons and daughters of God, to obey the word of God. I appeal to teachers in our schools to set a right example to those with whom they are associated. Those who would be qualified to mould the character of the youth, must be learners in the school of Christ, that they may be meek and lowly of heart, as was the divine Pattern. In dress, in deportment, in all their ways, they should exemplify the Christian character, revealing the fact that they are under wise disciplinary rules of the great Teacher. The Christian youth should be in earnest, trained to bear responsibilities with brave heart and willing hand. He should be ready to encounter the trials of life with patience and fortitude. He should seek to form a character after the model of the divine One, following maxims of worth, confirming himself in habits that will enable him to win the vic…
EGW's emphasis on teachers and students being meek and lowly of heart, learning from Christ, directly echoes the sentiment of Matthew 11:29.
"Every teacher should learn daily of Jesus, wearing His yoke of restraint, sitting in His school as a student, obeying the rules of Christian principle. The teacher who is not under the guidance of the Master Teacher will not be able to meet successfully the different developments that arise as the result of the natural perversity of childhood and youth. CT 211.4"
EGW directly references the 'yoke' and 'learning of' Jesus, making this an explicit allusion to Matthew 11:29.
"He rescued truth from its obscurity, and set it in its proper framework, to shine in its original luster. He addressed men in his own name; for authority was vested in himself, and why should men, professing to be his followers, not speak with authority concerning subjects on which he has given light? Why take inferior sources of instruction when Christ is the great Teacher who knows all things? Why present inferior authors to the attention of students, when he whose words are spirit and life invites, “Come, ... and learn of me”? [ Matthew 11:28, 29 .] CE 81.1"
EGW directly quotes and references Matthew 11:29, encouraging people to learn from Jesus.
"Real refinement of thought and manner is better learned in the school of the divine Teacher than by any observance of set rules. His love pervading the heart gives to the character those refining touches that fashion it in the semblance of His own. This education imparts a heaven-born dignity and sense of propriety. It gives a sweetness of disposition and a gentleness of manner that can never be equaled by the superficial polish of fashionable society. Ed 241.4"
The EGW passage directly echoes the principle of learning from Christ's meekness and lowliness, leading to inner refinement, as described in Matthew 11:29. The 'divine Teacher' is a clear reference to Christ.
"Let the workers be educated, but at the same time let them be meek and lowly of heart. Let us elevate the work to the highest possible standard, ever remembering that if we do our part, God will not fail to do his.— Extracts from “Testimony,” No. 33. CE 214.3"
The EGW passage explicitly mentions being "meek and lowly of heart," which is a direct quote from Matthew 11:29. This is a clear and intentional reference.
"Courtesy, also, is one of the graces of the Spirit and should be cultivated by all. It has power to soften natures which without it would grow hard and rough. Those who profess to be followers of Christ, and are at the same time rough, unkind, and uncourteous, have not learned of Jesus. Their sincerity may not be doubted, their uprightness may not be questioned; but sincerity and uprightness will not atone for a lack of kindness and courtesy. PK 237.2"
EGW's statement that those who are unkind and uncourteous have not learned of Jesus directly reflects the principle in Matthew 11:29, where Jesus describes himself as meek and lowly in heart and invites others to learn from him. The connection is a direct application of Jesus' teaching.
"Teach the simple principles of the word of God, making the Bible the foundation of your study. The true higher education is that which is received by sitting at the feet of Jesus and learning of Him. Let your character building be after the pattern revealed to man in the life of Christ. CT 252.2"
The EGW passage explicitly mentions 'sitting at the feet of Jesus and learning of Him,' which is a clear parallel to Jesus' invitation to 'learn of me' in Matthew 11:29. The concept of learning from Jesus is central to both passages.
"“Learn of Me,” says Jesus; “for I am meek and lowly in heart: and ye shall find rest.” We are to enter the school of Christ, to learn from Him meekness and lowliness. Redemption is that process by which the soul is trained for heaven. This training means a knowledge of Christ. It means emancipation from ideas, habits, and practices that have been gained in the school of the prince of darkness. The soul must be delivered from all that is opposed to loyalty to God. DA 330.2"
The EGW passage directly quotes and expands upon Matthew 11:29, making the connection explicit.
"You have no time to lose. Make mighty efforts to rescue yourself from Satan's snare. You need to learn of Jesus, who is meek and lowly of heart, and then you will obtain rest. Oh, what a work you have to do to perfect holiness in the fear of God, and be prepared for the society of the pure and holy angels. You need to humble your heart before God, and seek meekness and righteousness, that you may be hid in the day of the Lord's fierce anger. 2T 222.1"
The EGW passage directly quotes and expands upon Matthew 11:29, making a clear and intentional connection.
"If you will seek the Lord and be converted every day; if you will of your own spiritual choice be free and joyous in God; if with gladsome consent of heart to His gracious call you come wearing the yoke of Christ,— the yoke of obedience and service,—all your murmurings will be stilled, all your difficulties will be removed, all the perplexing problems that now confront you will be solved. MB 101.3"
The EGW passage directly references and expands upon the concept of taking on Christ's yoke from Matthew 11:29. The 'yoke of Christ' is explicitly mentioned, making this more than just a thematic parallel.
"The Lord calls for young men and women to enter His service. The youth are receptive, fresh, ardent, hopeful. When once they have tasted the blessedness of self-sacrifice, they will not be satisfied unless they are constantly learning of the Great Teacher. The Lord will open ways before those who will respond to His call. 6T 471.2"
EGW directly references the concept of learning from the 'Great Teacher' which is a clear echo of Jesus' invitation to 'learn of me' in Matthew 11:29. The context of service and responding to God's call further strengthens the connection.
"In trying to help the poor, the despised, the forsaken, do not work for them mounted on the stilts of your dignity and superiority, for in this way you will accomplish nothing. Become truly converted, and learn of Him who is meek and lowly in heart. We must set the Lord always before us. As servants of Christ, keep saying, lest you forget it: “I am bought with a price.” 6T 277.1"
EGW directly quotes 'learn of me; for I am meek and lowly in heart' from Matthew 11:29.
"There are always a few who think, when their brethren are pulling forward, that it is their duty to pull back. They object to everything that is proposed, and make war on every plan that they have not themselves originated. Here is an opportunity for persons to develop inordinate self-confidence. They have never learned in the school of Christ the precious and all-important lesson of becoming meek and lowly. There is nothing harder for those who possess a strong will than to give up their own way, and submit to the judgment of others. It is difficult for such to become teachable, gentle, and easy to be entreated. GW 446.4"
EGW directly references the concept of being meek and lowly, which is central to Matthew 11:29. The passage amplifies the idea of learning from Christ's meekness.
"Those who are ignorant of education as it was taught and exemplified in the life of Christ are ignorant of what constitutes the higher education. His life of humiliation and death of shame paid the redemption price for every soul. He gave Himself for the uplifting of the fallen and the sinful. Can we imagine an education higher than that to be gained in co-operation with Him? CT 35.1"
The EGW passage directly echoes the call to learn from Christ's meekness and lowliness, applying it to the concept of higher education. The idea of co-operation with Christ aligns with taking His yoke.
"99.3 Here was a sermon which arrested the attention of all classes. Crowds came to gaze upon the drawings. None could fail to read the moral, and many were deeply impressed by the contrast between the meekness and humility of Christ the Master and the pride and arrogance of the pope, His professed servant. There was great commotion in Prague, and the strangers after a time found it necessary, for their own safety, to depart. But the lesson they had taught was not forgotten. The pictures made a deep impression on the mind of Huss and led him to a closer study of the Bible and of Wycliffe's writings. Though he was not prepared, even yet, to accept all the reforms advocated by Wycliffe, he saw more clearly the true character of the papacy, and with greater zeal denounced the pride, the ambition, and the corruption of the hierarchy. GC 100.1"
The EGW passage highlights the contrast between Christ's meekness and the Pope's arrogance, directly echoing the principle taught in Matthew 11:29. The context of Huss's study further strengthens the connection.
"lowliness of heart, that they might become co-laborers with Him. And if they would improve these opportunities, if they would be willing to learn, willing to see their deficiencies, and in the light of a pure example to become all that Christ would have them, then they would be a great blessing to the church. GW 414.1 Thus the Lord Jesus is still dealing with men. Some who are imperfect in character are connected with solemn, sacred interests; and when chosen for a special work, they should not feel that their own wisdom is sufficient, that they need not be counseled, reproved, and instructed. Brethren, if you feel thus, you will separate from the Source of your strength, and will be in peril. You may be left to your own supposed sufficiency, to do as Judas did,—betray your Lord.... GW 414.2"
Both passages emphasize the importance of humility and learning from Christ. Matthew 11:29 directly calls for learning from Christ's meekness and lowliness, while EGW stresses the need for lowliness of heart and willingness to learn in order to be co-laborers with Him.
"Those who take Christ at His word, and surrender their souls to His keeping, their lives to His ordering, will find peace and quietude. Nothing of the world can make them sad when Jesus makes them glad by His presence. In perfect acquiescence there is perfect rest. The Lord says, “Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee.” Isaiah 26:3 . Our lives may seem a tangle; but as we commit ourselves to the wise Master Worker, He will bring out the pattern of life and character that will be to His own glory. And that character which expresses the glory—character—of Christ will be received into the Paradise of God. A renovated race shall walk with Him in white, for they are worthy. DA 331.2"
Both passages speak about finding rest and peace through surrender to God/Christ. The EGW passage expands on this theme, connecting it to Isaiah 26:3 and the idea of a life pattern shaped by God.
"The long-suffering of Jehovah teaches ministers and church members who aspire to be colaborers with Christ, unmistakable lessons of forbearance and love. Christ connected Judas and impulsive Peter with Himself, not because Judas was covetous and Peter passionate, but that they might learn of Him, their great Teacher, and become, like Him, unselfish, meek, and lowly of heart. He saw good material in both these men. Judas possessed financial ability and would have been of value to the church had he taken home to his heart the lessons which Christ was giving by rebuking all selfishness, fraud, and avarice, even in the little matters of life. These lessons were oft-repeated: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.” 4T 486.3"
While not a direct quote, the EGW passage emphasizes learning meekness and lowliness of heart, mirroring the core message of Matthew 11:29, especially in the context of discipleship and working with flawed individuals.
"It is always safe to be meek and lowly and tenderhearted, but at the same time we are to be as firm as a rock to the teachings of Christ. His words of instruction are to be strictly heeded. Not one word is to be lost sight of. The truth will abide forever. We are not to place our trust in any lie or pretense. Those who do this will find that it has been done at the loss of eternal life. We are now to make straight paths for our feet, lest the lame be turned out of the way. When the lame are turned from safe paths, who is accountable but those who have misled them? They have set at nought the counsel of the One whose words are life eternal, for the works of deception originating with the father of lies. 9T 266.1"
Both passages discuss meekness and lowliness. The EGW passage expands on the implications of these qualities in relation to Christ's teachings.
"What a solemn, sacred, important work is the endeavor to represent Christ's character and His Spirit to our world! This is the privilege of every principal and of every teacher connected with him in the work of educating, training, and disciplining the minds of youth. All need to be under the inspiring, assuring conviction that they are indeed wearing the yoke of Christ and carrying His burden. 6T 156.3"
The EGW quote uses the phrase 'wearing the yoke of Christ' which is a clear allusion to Matthew 11:29. The context of learning from Christ and finding rest also aligns with the verse's broader theme.
Life is disciplinary. While in the world, the Christian will meet with adverse influences. There will be provocations to test the temper; and it is by meeting these in a right spirit that the Christian graces are developed. If injuries and insults are meekly borne, if insulting words are responded to by gentle answers, and oppressive acts by kindness, this is evidence that the Spirit of Christ dwells in the heart, that sap from the living Vine is flowing to the branches. We are in the school of Christ in this life, where we are to learn to be meek and lowly of heart; and in the day of final accounts we shall see that all the obstacles we meet, all the hardships and annoyances that we are called to bear, are practical lessons in the application of principles of Christian life. If well endured, they develop the Christlike in the character and distinguish the Christian from the worldling. 5T 344.2 There is a high standard to which we are to attain if we would be children of God, noble, pu…
The EGW passage echoes the theme of meekness and lowliness of heart found in Matthew 11:29, and connects it to Christian development through trials.
"“You are just beginning your work. Not all your ideas are positively correct. Not all your methods are wise. It is not possible that your work at its beginning will be perfect. But as you advance, you will learn how to use to better advantage the knowledge that you are gaining. In order to do their work in harmony with the Lord's will, teachers must keep their minds open to receive instruction from the Great Teacher.” CT 213.1"
Both passages emphasize the importance of learning from Jesus, the Great Teacher. The EGW passage speaks of teachers needing to keep their minds open to receive instruction, which aligns with the concept of learning from Jesus in Matthew 11:29.
"The fact that one does not in all things conform to our personal ideas or opinions will not justify us in forbidding him to labor for God. Christ is the Great Teacher; we are not to judge or to command, but in humility each is to sit at the feet of Jesus, and learn of Him. Every soul whom God has made willing is a channel through which Christ will reveal His pardoning love. How careful we should be lest we discourage one of God's light bearers, and thus intercept the rays that He would have shine to the world! DA 438.1"
Both passages emphasize the importance of learning from Jesus and adopting a humble attitude. EGW uses the concept of learning at Jesus' feet to discourage judging others and to encourage allowing God to work through different individuals.
"and unhonored. He was as faithfully fulfilling His mission while working at His humble trade as when He healed the sick or walked upon the storm-tossed waves of Galilee. So in the humblest duties and lowliest positions of life, we may walk and work with Jesus. SC 81.4"
Both passages connect with the idea of humility and learning from Jesus. The EGW quote speaks of walking and working with Jesus in lowly positions, while Matthew 11:29 encourages learning from Jesus' meekness and lowliness.
"Meekness a Fruit of the Spirit The most precious fruit of sanctification is the grace of meekness. When this grace presides in the soul, the disposition is molded by its influence. There is a continual waiting upon God and a submission of the will to His. The understanding grasps every divine truth, and the will bows to every divine precept, without doubting or murmuring. True meekness softens and subdues the heart and gives the mind a fitness for the engrafted word. It brings the thoughts into obedience to Jesus Christ. It opens the heart to the word of God, as Lydia's was opened. It places us with Mary, as learners at the feet of Jesus. “The meek will he guide in judgment: and the meek will he teach his way” ( Psalm 25:9 ). SL 14"
Both passages connect meekness with learning and submission. Matthew 11:29 describes Jesus as meek and lowly, inviting others to learn from Him. The EGW passage emphasizes meekness as a fruit of the Spirit, leading to submission and a willingness to learn from God. The connection is thematic, focusing on the relationship between meekness and receptivity to divine guidance.
"learning in Christ's school daily they can educate children and youth. CE 151.2"
The EGW passage directly references 'Christ's school' and 'learning,' echoing the concept of learning from Christ in Matthew 11:29.
"The Importance Of Simplicity To the Teachers at Berrien Springs: CT 253 I have an earnest desire that you shall every day be learning of the Great Teacher. If you will first draw nigh to God and then to your students, you can do a very precious work. If you are diligent and humble, God will daily give you knowledge and an aptitude to teach. Do your very best to impart to others the blessings He has given you. CT 253"
Both passages emphasize learning from a teacher (Jesus) and the importance of humility and diligence in acquiring knowledge. EGW's reference to drawing near to God before approaching students echoes the idea of learning from Jesus.
"There are many who have an erroneous idea of the life and character of Christ. They think that He was devoid of warmth and sunniness, that He was stern, severe, and joyless. In many cases the whole religious experience is colored by these gloomy views. SC 120.2"
The EGW passage directly addresses a mischaracterization of Christ, while Matthew 11:29 presents Christ's own description of Himself as meek and lowly. The EGW passage amplifies the idea that Christ is not stern and joyless, aligning with the meek and lowly description.
"You may reach God's ideal if you will resolve that self shall not be woven into your work. To know that you are striving in spirit and in works to be Christlike, will give you strength and comfort and courage. It is your privilege to become meek and lowly in heart; then angels of God will co-operate with you in your revival efforts. Christ died that His life might be lived in you, and in all who make Him their example. In the strength of your Redeemer you can reveal the character of Christ, and you can work in wisdom and in power to make the crooked places straight. GW 164.3"
The EGW passage explicitly mentions becoming 'meek and lowly in heart,' which is a direct quote from Matthew 11:29. This is more than a thematic parallel; it's a direct reference.
"The same day in the afternoon I was received into the church in full membership. A young woman stood by my side who was also a candidate for admission to the church. My mind was peaceful and happy till I noticed the gold rings glittering upon this sister's fingers, and the large, showy earrings in her ears. I then observed that her bonnet was adorned with artificial flowers, and trimmed with costly ribbons arranged in bows and puffs. My joy was dampened by this display of vanity in one who professed to be a follower of the meek and lowly Jesus. 1T 20.2"
EGW mentions a 'meek and lowly Jesus' and is bothered by the vanity of the woman. This directly relates to the call to be meek and lowly in heart as Jesus was in Matthew 11:29.
"Far better would it be for laborers to take less work and go about it slowly and humbly, wearing the yoke of Christ and bearing His burdens, than to devote years of preparation for a large work and then fail to bring sons and daughters to God, fail to have any trophies to lay at the feet of Jesus.... CT 418.2"
EGW uses the phrase 'wearing the yoke of Christ,' which is a direct reference to Matthew 11:29.
"sharp words. It was His gentleness, His unselfish, unassuming spirit, that made Him a conqueror of hearts. The secret of our success lies in revealing the same spirit. 7T 156.2"
Both passages emphasize the importance of gentleness and humility. EGW highlights Christ's 'gentleness, His unselfish, unassuming spirit,' while Matthew 11:29 describes Jesus as 'meek and lowly in heart.' The connection is strong and thematic.
"All who seek to uplift themselves by conforming to the world set an example that is misleading. God recognizes as His those only who practice the self-denial and sacrifice which He has enjoined. Physicians are to understand that their power lies in their meekness and lowliness of heart. God will honor those who make Him their dependence. 6T 251.2"
The EGW passage directly encourages meekness and lowliness of heart, echoing the call of Jesus in Matthew 11:29. The context of self-denial and dependence on God further strengthens the connection.
"Let the school be conducted along the lines of the ancient schools of the prophets, the word of God lying at the foundation of all the education given. Let not the students attempt to grasp the higher rounds of the ladder first. There are those who have attended other schools, thinking that they could obtain an advanced education; but they have been so intent on reaching the higher rounds of the ladder that they have not been humble enough to learn of Christ. Had they placed their feet on the lower rounds first, they would have made progress, learning more and still more of the Great Teacher. CT 208.1"
The EGW passage directly encourages learning from Christ, echoing the call in Matthew 11:29 to 'learn of me' and emphasizing humility in the learning process.
"The Science to Be Mastered There is a science of Christianity to be mastered—a science as much deeper, broader, higher than any human science as the heavens are higher than the earth. The mind is to be disciplined, educated, trained; for we are to do service for God in ways that are not in harmony with inborn inclination. Hereditary and cultivated tendencies to evil must be overcome. Often the education and training of a lifetime must be discarded, that one may become a learner in the school of Christ. Our hearts must be educated to become steadfast in God. We are to form habits of thought that will enable us to resist temptation. We must learn to look upward. The principles of the word of God—principles that are as high as heaven, and that compass eternity—we are to understand in their bearing upon our daily life. Every act, every word, every thought, is to be in accord with these principles. All must be brought into harmony with, and subject to, Christ. MH 453"
Both passages emphasize learning and discipleship. Matthew 11:29 speaks of learning from Christ, while the EGW passage speaks of mastering the science of Christianity and becoming a learner in the school of Christ. The connection is thematic, focusing on the process of spiritual education and transformation.
"These words present before the worker for Christ a high attainment, yet this attainment all can reach who, putting themselves under the control of the Great Teacher, learn daily in the school of Christ. The power at God's command is limitless, and the minister who in his great need shuts himself in with the Lord may be assured that he will receive that which will be to his hearers a savor of life unto life. AA 368.3"
The EGW passage speaks of learning in the school of Christ and receiving power, which aligns with the concept of taking Christ's yoke and learning from Him in Matthew 11:29. The connection is thematic and not a direct quote, but the underlying principle is similar.
"Jesus was the fountain of healing mercy for the world; and through all those secluded years at Nazareth, His life flowed out in currents of sympathy and tenderness. The aged, the sorrowing, and the sin-burdened, the children at play in their innocent joy, the little creatures of the groves, the patient beasts of burden,—all were happier for His presence. He whose word of power upheld the worlds would stoop to relieve a wounded bird. There was nothing beneath His notice, nothing to which He disdained to minister. DA 74.1"
The EGW passage describes Jesus's compassion and care for all, including the vulnerable, which aligns with the meek and lowly heart described in Matthew 11:29.
"Thus Wycliffe presented to the pope and his cardinals the meekness and humility of Christ, exhibiting not only to themselves but to all Christendom the contrast between them and the Master whose representatives they professed to be. GC 92.2"
The EGW passage highlights Wycliffe presenting the meekness and humility of Christ in contrast to the Pope and cardinals. This directly relates to Matthew 11:29, where Jesus describes himself as meek and lowly in heart. The connection is a clear thematic parallel.
"Care in Training the Youth The Lord has presented to me, in many ways and at various times, how carefully we should deal with the young,—that it requires the finest discrimination to deal with minds. Every one who has to do with the education and training of youth, needs to live very close to the great Teacher, to catch His spirit and manner of work. Lessons are to be given which will affect their character and life-work. GW 333"
Both passages emphasize the importance of learning from Jesus. Matthew 11:29 is a direct invitation to learn from Christ's meekness and lowliness. EGW's statement encourages educators to live close to the 'great Teacher' to catch His spirit and manner of work, which aligns with the call to learn from Jesus.
"God takes men as they are, with the human elements in their character, and trains them for His service, if they will be disciplined and learn of Him. They are not chosen because they are perfect, but notwithstanding their imperfections, that through the knowledge and practice of the truth, through the grace of Christ, they may become transformed into His image. DA 294.4"
Both passages emphasize learning from Jesus and being transformed. The EGW passage speaks of God taking imperfect people and training them, while the Bible verse encourages learning meekness and lowliness from Jesus. The connection is thematic and supports the idea of discipleship and transformation.
"If they really possess the meek and lowly spirit which God so highly esteems, help them to retain it. This will not be done by censuring them nor by neglecting to properly appreciate their true worth. But there are few who can bear praise without being injured. 3T 185.1"
EGW directly references the importance of meekness and lowliness of spirit, which are central themes in Matthew 11:29. She connects these qualities to God's esteem and warns against actions that could diminish them.
"Men of the highest education in the arts and sciences have learned precious lessons from Christians in humble life who were designated by the world as unlearned. But these obscure disciples had obtained an education in the highest of all schools. They had sat at the feet of Him who spoke as “never man spake.” DA 251.2 Chapter 26—At Capernaum At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as “His own city.” It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it. DA 252"
Both passages highlight the idea of learning from Jesus. Matthew 11:29 is a direct invitation to learn from Christ's meekness and lowliness, while the EGW passage speaks of 'unlearned' Christians who have learned valuable lessons by sitting at the feet of Jesus, implying a similar process of learning from Him.
"We should ask the Lord to open our understanding, that we may comprehend divine truth. If we humble our hearts before God, empty them of vanity and pride and selfishness, through the grace abundantly bestowed upon us; if we sincerely desire and unwaveringly believe, the bright beams of the Sun of Righteousness will shine into our minds, and illuminate our darkened understanding. Jesus is the light that lighteth every man that cometh into the world. He is the light of the world, and he bids us come unto him, and learn of him. Jesus was the great Teacher. He could have made disclosures on the sciences that would have placed the discoveries of the greatest men in the background as utter littleness; but this was not his mission or his work. He had come to seek and to save that which was lost, and he could not permit himself to be turned from his one object. He allowed nothing to divert him. This work he has given into our hands. Shall we do it? CE 80.2"
Both passages emphasize learning from Jesus, but the connection is thematic rather than a direct quote or principle. EGW's passage speaks of coming to Jesus to learn, and Matthew 11:29 directly invites people to learn of Jesus.
"Jesus loves you, and I am made glad as I read of the experience through which you are passing, not because you are a sufferer, but because this is an evidence to me that the Lord Jesus is testing and proving you, to see if you will come to Him, to see if you will put your trust in Him and find peace and rest in His love. I am praying for you, that you may come to Him, the Fountain of living water. This is the experience that every one of us must have if we ever dwell with Christ in the mansions that He has gone to prepare for us. You have lessons of the highest value to learn in the school of Christ, lessons that will lead you to work out your own salvation with fear and trembling. 8T 124.1"
Both passages speak of finding rest and peace through Jesus. EGW's mention of finding 'peace and rest in His love' echoes the promise of rest in Matthew 11:29.
"“First, I suppose that the gospel of Christ is the whole body of God's law.... I do give and hold the bishop of Rome, forasmuch as he is the vicar of Christ here on earth, to be most bound, of all other men, unto that law of the gospel. For the greatness among Christ's disciples did not consist in worldly dignity or honors, but in the near and exact following of Christ in His life and manners.... Christ, for the time of His pilgrimage here, was a most poor man, abjecting and casting off all worldly rule and honor.... GC 91.2"
The EGW passage emphasizes Christ's poverty and humility as examples for religious leaders, which aligns with Matthew 11:29's call to learn meekness and lowliness from Christ. Both passages highlight the importance of humility and rejecting worldly ambition in following Christ.
"The true minister will do nothing that would belittle his sacred office. He will be circumspect in deportment, and wise in his course of action. He will work as Christ worked; he will do as Christ did. He will use all his powers in carrying the tidings of salvation to those who know it not. A deep hunger for the righteousness of Christ will fill his heart. Feeling his need, he will seek earnestly for the power that must come to him before he can present in simplicity, truthfulness, and humility the truth as it is in Jesus. GW 17.2"
Both passages emphasize the importance of learning from Christ and adopting His meek and humble spirit, especially for ministers.
My dear sister, I speak plainly; for I dare not do otherwise. I plead with you to take up life's burdens instead of shunning them. Help your husband by helping yourself. The ideas which you both hold of the dignity to be maintained by the minister are not in accordance with the example of our Lord. The minister of Christ should possess sobriety, meekness, love, long-suffering, forbearance, pity, and courtesy. He should be circumspect, elevated in thought and conversation, and of blameless deportment. This is gospel dignity. But if a minister comes to a family where he can wait on himself, he should do so by all means; and he should by his example encourage industry by engaging in physical labor when he has not a multiplicity of other duties and burdens. He will not detract from his dignity, and will better relate himself to health and life, by engaging in useful labor. The circulation of the blood will be better equalized. Physical labor, a diversion from mental, will draw the blood fr…
Both passages emphasize meekness and humility, particularly in the context of ministry. Matthew 11:29 is a direct call to learn from Christ's meekness, while the EGW passage applies this principle to the conduct of ministers, advocating for humility and service rather than demanding special treatment. The connection is thematic, as the EGW passage expands on the implications of Christ's example.
"Jesus lived in a peasant's home, and faithfully and cheerfully acted His part in bearing the burdens of the household. He had been the Commander of heaven, and angels had delighted to fulfill His word; now He was a willing servant, a loving, obedient son. He learned a trade, and with His own hands worked in the carpenter's shop with Joseph. In the simple garb of a common laborer He walked the streets of the little town, going to and returning from His humble work. He did not employ His divine power to lessen His burdens or to lighten His toil. DA 72.3"
EGW describes Jesus' humble life and willingness to work, which echoes the meekness and lowliness of heart mentioned in Matthew 11:29. While not a direct quote, the themes of humility and service are present in both passages.
"Men of the highest education and accomplishments have learned the most precious lessons from the precept and example of the humble follower of Christ, who is designated as “unlearned” by the world. But could men look with deeper insight, they would see that these humble men had obtained an education in the highest of all schools, even in the school of the divine Teacher, who spake as never man spake. CE 199.3"
Both passages highlight learning from Jesus, who is meek and lowly, and a divine teacher.
"You are inclined to reach for higher work than that which naturally presents itself to you. You would seek to influence only the intellectual and honorable among men. But this class will surely disappoint your expectations. If they continue long in transgression, they seldom fully feel their lost and hopeless condition. You should work, as did Christ, in all humility, and you will not lose your reward. It is as honorable to work among the humble and lowly, leading them to the Saviour, as among the rich and great. Above all, do not undertake responsibilities that you are unable to carry. 4T 132.3"
Both passages highlight the importance of humility and serving those who are less fortunate. EGW directly mentions working in humility like Christ, which aligns with the meek and lowly nature described in Matthew 11:29.
Oh, let us live wholly for the Lord and show by a well-ordered life and godly conversation that we have been with Jesus and are His meek and lowly followers. We must work while the day lasts, for when the dark night of trouble and anguish comes, it will be too late to work for God. Jesus is in His holy temple and will now accept our sacrifices, our prayers, and our confessions of faults and sins and will pardon all the transgressions of Israel, that they may be blotted out before He leaves the sanctuary. When Jesus leaves the sanctuary, then they who are holy and righteous will be holy and righteous still; for all their sins will then be blotted out, and they will be sealed with the seal of the living God. But those that are unjust and filthy will be unjust and filthy still; for then there will be no Priest in the sanctuary to offer their sacrifices, their confessions, and their prayers before the Father's throne. Therefore what is done to rescue souls from the coming storm of wrath mu…
EGW's call to live wholly for the Lord, demonstrating meekness and lowliness, directly reflects the teaching of Jesus in Matthew 11:29. The emphasis on learning from Jesus and embodying His character is a clear parallel.
"The Science to be Mastered There is a science of Christianity to be mastered,—a science as much deeper, broader, higher than any human science as the heavens are higher than the earth. The mind is to be disciplined, educated, trained; for we are to do service for God in ways that are not in harmony with inborn inclination. There are hereditary and cultivated tendencies to evil that must be overcome. Often the training and education of a lifetime must be discarded, that one may become a learner in the school of Christ. Our hearts must be educated to become steadfast in God. We are to form habits of thought that will enable us to resist temptation. We must learn to look upward. The principles of the word of God—principles that are as high as heaven, and that compass eternity— we are to understand in their bearing upon our daily life. Every act, every word, every thought, is to be in accord with these principles. 8T 314"
Both passages emphasize the need to learn from Christ and be disciplined. EGW expands on this by describing the 'science of Christianity' and the need to overcome ingrained tendencies.
"The Presence of Christ in the Schoolroom My brother, my sister, may the Lord impart wisdom to you both, that you may know how to deal with minds. May the Lord teach you how great things He can do if you will only believe. Carry Jesus with you, as your companion, into the schoolroom. Keep Him before you when you speak, that the law of kindness may proceed from your lips. Do not permit anyone to mold you in this matter. Allow the children under your care to have an individuality, as well as yourselves. Ever try to lead them, but never drive them. 5T 653"
Both passages emphasize meekness and learning from Jesus. The EGW quote encourages carrying Jesus into the schoolroom and speaking with kindness, reflecting the meekness and lowliness of heart mentioned in Matthew 11:29. The idea of taking on Christ's yoke and learning from Him is reflected in the EGW's call to carry Jesus as a companion.
"In deportment, words, and acts all in that office should be reserved, modest, humble, and disinterested, as was their Pattern, Jesus, the dear Saviour. They should seek God and obtain righteousness. The office is not the place for sport, for visiting, for idlers, for laughing or useless words. All should feel that they are doing a work for their Master. These truths which they read, which they act their part to prepare to send out to the people, are invitations of mercy, are reproofs, threatenings, warnings, or encouragements. These are doing their work as a savor of life unto life, or of death unto death. If rejected, the judgment must decide the matter. The prayer of all in the office should be: “O God, make these truths, which are of such vital importance, clear to the comprehension of the humblest minds! May angels accompany these silent preachers and bless their influence, that souls may be saved by this humble means!” 1T 591.2"
Both passages emphasize humility and learning from Jesus. EGW mentions being 'reserved, modest, humble,' while Matthew 11:29 speaks of Jesus being 'meek and lowly in heart.'
"Another class who have taken hold of the health reform are very severe. They take a position, and stand stubbornly in that position, and carry nearly everything over the mark. Sister A was one of these. She was not sympathizing, loving, and affectionate like our divine Lord. Justice was nearly all she could see. She carried matters further than Dr. Trall. Her patients had to even leave her because they could not get enough to eat. Her impoverished diet gave her impoverished blood. 2T 368.2"
The EGW passage contrasts the severe and unloving approach of Sister A with the meek and compassionate character of Jesus, echoing the call in Matthew 11:29 to learn from Jesus' example of humility and gentleness.
"Perfect submission, all is at rest, I in my Saviour am happy and blest, Watching and waiting, looking above, Filled with His goodness, lost in His love. —Fanny J. Crosby. MH 259.5"
The hymn speaks of 'Perfect submission, all is at rest,' which directly reflects the principle in Matthew 11:29 of finding rest by taking on Christ's yoke. The connection is strong and meaningful.
"He attended the great yearly festivals of the nation, and to the multitude absorbed in outward ceremony He spoke of heavenly things, bringing eternity within their view. To all He brought treasures from the storehouse of wisdom. He spoke to them in language so simple that they could not fail of understanding. By methods peculiarly His own, He helped all who were in sorrow and affliction. With tender, courteous grace, He ministered to the sin-sick soul, bringing healing and strength. GW 45.1"
Both passages describe Jesus' character and ministry. Matthew 11:29 highlights Jesus' meekness and lowliness, while the EGW passage describes His compassionate and effective ministry to those in need. The connection lies in the shared theme of Jesus' gentle and helpful nature.
"The School of Christ He who is seeking with diligence to acquire the wisdom of human schools should remember that another school also claims him as a student. Christ was the greatest teacher the world ever saw. He brought to man knowledge direct from heaven. The lessons which He has given us are what we need for both the present and the future state. He sets before us the true aims of life, and how we may secure them. CT 50"
Both passages emphasize learning from Christ. Matthew 11:29 is Christ's invitation to learn from Him, and the EGW passage speaks of Christ as the greatest teacher and the importance of learning from Him.
"A Lesson in Love Jesus reproved His disciples, He warned and cautioned them; but John and Peter and their brethren did not leave Him. Notwithstanding the reproofs, they chose to be with Jesus. And the Saviour did not, because of their errors, withdraw from them. He takes men as they are, with all their faults and weaknesses, and trains them for His service, if they will be disciplined and taught by Him. Ed 91"
The EGW passage describes Jesus training his disciples despite their faults, and the Matthew passage is Jesus' invitation to learn of him. The principle of learning from Jesus, despite imperfections, is present in both passages.
"While the great final reward is given at Christ's coming, true-hearted service for God brings a reward, even in this life. Obstacles, opposition, and bitter, heart-breaking discouragements, the worker will have to meet. He may not see the fruit of his toil. But in face of all this he finds in his labor a blessed recompense. All who surrender themselves to God in unselfish service for humanity are in co-operation with the Lord of glory. This thought sweetens all toil, it braces the will, it nerves the spirit for whatever may befall. Working with unselfish heart, ennobled by being partakers of Christ's sufferings, sharing His sympathies, they help to swell the tide of His joy, and bring honor and praise to His exalted name. In fellowship with God, with Christ, and with holy angels, they are surrounded with a heavenly atmosphere, an atmosphere that brings health to the body, vigor to the intellect, and joy to the soul. GW 513.1"
Both passages discuss finding rest/recompense in service to God, even amidst difficulties. Matthew 11:29 speaks of finding rest for the soul through meekness and learning from Christ, while the EGW passage speaks of finding reward and strength in unselfish service and fellowship with God.
Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour's heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired: “Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?” Jesus looked with pity upon His disciple, and rebuked his harsh spirit, sayi…
While not a direct quote, the EGW passage contrasts the actions of the papacy with the meekness and lowliness of heart exemplified by Christ, which is the core message of Matthew 11:29. The connection is thematic, focusing on Christ's character.
"The follower of Jesus should be constantly improving in manners, in habits, in spirit, in labor. This is done by keeping the eye, not on mere outward, superficial attainments, but on Jesus. A transformation takes place in mind, in spirit, in character. The Christian is educated in the school of Christ to cherish the graces of His Spirit in all meekness and lowliness. He is fitting for the society of heavenly angels. GW 283.2"
Both passages emphasize learning from Jesus and adopting His characteristics, particularly meekness and lowliness. Matthew 11:29 directly mentions these qualities, and EGW speaks of cherishing the graces of His Spirit in 'all meekness and lowliness.'
"not bruised in spirit. In their hearts they question and doubt the Testimonies of the Spirit of God. They do not themselves bear the cross of Christ; they know not the fervent love of Jesus. And they are not faithful shepherds of the flock over which they have been made overseers; their record is not one that they will rejoice to meet in the day of God. 5T 379.3"
The EGW passage speaks of not bearing the cross of Christ and lacking the fervent love of Jesus, while Matthew 11:29 speaks of taking Christ's yoke and learning from his meekness and lowliness. There is a thematic parallel in the idea of following Christ's example and finding rest in him, but it's not a direct quote or explicit allusion.
"gather over the soul. The true heart expression of Christlike sympathy, given in simplicity, has power to open the door of hearts that need the simple, delicate touch of the spirit of Christ. 9T 30.1"
Both passages emphasize the importance of meekness and humility in connecting with others. Matthew 11:29 speaks of Christ's meekness and lowliness of heart, while the EGW passage speaks of Christlike sympathy and a delicate touch.
Our Saviour appreciated a quiet home and interested listeners. He longed for human tenderness, courtesy, and affection. Those who received the heavenly instruction He was always ready to impart were greatly blessed. As the multitudes followed Christ through the open fields, He unfolded to them the beauties of the natural world. He sought to open the eyes of their understanding, that they might see how the hand of God upholds the world. In order to call out an appreciation of God's goodness and benevolence, He called the attention of His hearers to the gently falling dew, to the soft showers of rain and the bright sunshine, given alike to good and evil. He desired men to realize more fully the regard that God bestows on the human instrumentalities He has created. But the multitudes were slow of hearing, and in the home at Bethany Christ found rest from the weary conflict of public life. Here He opened to an appreciative audience the volume of Providence. In these private interviews He u…
Both passages speak to the idea of finding rest and learning from Jesus. While the EGW passage focuses on the physical and emotional rest found in Bethany, it connects to the spiritual rest promised in Matthew 11:29 through learning from Jesus.
"Jesus did not seek the admiration or the applause of men. He commanded no army. He ruled no earthly kingdom. He did not court the favor of the wealthy and honored of the world. He did not claim a position among the leaders of the nation. He dwelt among the lowly. He set at nought the artificial distinctions of society. The aristocracy of birth, wealth, talent, learning, rank, He ignored. MH 197.2"
Both passages highlight Jesus' humility and lack of concern for worldly status. EGW elaborates on this theme by describing Jesus' actions and choices.
"My dear brethren and sisters, I speak to you in words of love and tenderness. Arouse and consecrate yourselves unreservedly to the work of giving the light of truth for this time to those in darkness. Catch the spirit of the great Master Worker. Learn from the Friend of sinners how to minister to sin-sick souls. Remember that in the lives of His followers must be seen the same devotion, the same subjection to God's work, of every social claim, every earthly affection, that was seen in His life. God's claims must always be made paramount. Christ's example is to inspire us to put forth unceasing effort for the good of others. 8T 47.1"
EGW encourages readers to 'learn from the Friend of sinners' and emulate Christ's devotion, which aligns with the call to 'learn of me' in Matthew 11:29. Both passages emphasize following Christ's example.
Steps to Christ By Ellen Gould White Thousands have become acquainted with Jesus through this little book, Steps to Christ. And it has helped many more, including those who have walked with Him for years, to know Him better. In just thirteen short chapters, you'll discover the steps to finding a forever friendship with Jesus. You'll read about His love for you, repentance, faith and acceptance, growing like Him, the privilege of prayer, what to do with doubt, and how to spend your days rejoicing in your best Friend, Jesus. N OTE: Pagination follows that of the standard printing which is also used in the Comprehensive (Topical) Index to the Writings of Ellen G. White. Published by Mountain View, CA: Pacific Press Publishing Association ISBN: 978-1-61253-082-6 Citation: White, E. G. (1892) Steps to Christ. Mountain View, CA: Pacific Press Publishing Association. Retrieved from https://egwwritings.org/book/b108 Foreword Few books attain a distribution reckoned in millions or exert so grea…
The EGW passage describes the book as helping people find rest and peace, which aligns with the promise of rest offered by Jesus in Matthew 11:29. The connection is thematic and supports the book's purpose.
"We must be learners in the school of Christ. We cannot imitate His example unless we are pleasing in disposition and condescending in deportment. True Christian politeness should be cultivated. No one else can lessen our influence as we ourselves can lessen it through the indulgence of uncontrollable temper. A naturally petulant man does not know true happiness, and is seldom content. He is ever hoping to get into a more favorable position, or to so change his surroundings that he will have peace and rest of mind. His life seems to be burdened with heavy crosses and trials, when, had he controlled his temper and bridled his tongue, many of these annoyances might have been avoided. It is the “soft answer” which “turneth away wrath.” Revenge has never conquered a foe. A well-regulated temper exerts a good influence on all around; but “he that hath no rule over his own spirit is like a city that is broken down, and without walls.” 4T 367.2"
Both passages emphasize learning from Christ and cultivating a meek and gentle spirit. The EGW passage expands on the practical implications of this principle.
"If a minister's wife accompanies her husband in his travels, she should not go for her own special enjoyment, to visit, and to be waited upon, but to labor with him. She should have a united interest with him to do good. She should be willing to accompany her husband, if home cares do not hinder, and she should aid him in his efforts to save souls. With meekness and humility, yet with a noble self-reliance, she should have a leading influence upon minds around her, and should act her part and bear her cross and burden in meeting, and around the family altar, and in conversation at the fireside. The people expect this, and they have a right to expect it. If these expectations are not realized, the husband's influence is more than half destroyed. The wife of a minister can do much if she will. If she possesses the spirit of self-sacrifice and has a love for souls, she can with him do almost an equal amount of good. 1T 452.1"
The EGW passage emphasizes meekness and humility, qualities also highlighted in Matthew 11:29. While the context differs, the shared emphasis on these virtues makes the connection a valid thematic parallel.
With the people of that age the value of all things was determined by outward show. As religion had declined in power, it had increased in pomp. The educators of the time sought to command respect by display and ostentation. To all this the life of Jesus presented a marked contrast. His life demonstrated the worthlessness of those things that men regarded as life's great essentials. Born amidst surroundings the rudest, sharing a peasant's home, a peasant's fare, a craftsman's occupation, living a life of obscurity, identifying Himself with the world's unknown toilers,—amidst these conditions and surroundings,—Jesus followed the divine plan of education. The schools of His time, with their magnifying of things small and their belittling of things great, He did not seek. His education was gained directly from the Heaven-appointed sources; from useful work, from the study of the Scriptures and of nature, and from the experiences of life—God's lesson books, full of instruction to all who b…
Both passages highlight Jesus' humility and meekness as a source of learning and rest. EGW contrasts Jesus' life with the ostentation of the time, while Matthew 11:29 directly states Jesus' meekness and lowliness of heart.
"The Teacher an Evangelist The work of educating our youth as outlined for us in the instruction given by God, is to be sacredly maintained. We must choose as teachers those who will educate in right lines. Said my Instructor, “Let not teachers be chosen to educate and train the youth who will not maintain the simplicity of Christ's methods. His teachings contain the very essence of sanctified simplicity.” CT 249"
Both passages emphasize the importance of simplicity and learning from Christ. EGW speaks of maintaining the simplicity of Christ's methods, while Matthew 11:29 speaks of learning from Christ because He is meek and lowly in heart.
"In the school of Christ, students are never graduated. Among the pupils are both old and young. Those who give heed to the instructions of the divine Teacher constantly advance in wisdom, refinement, and nobility of soul, and thus they are prepared to enter that higher school where advancement will continue throughout eternity. CT 51.1"
While not a direct quote, the concept of continuous learning from Christ in the EGW passage aligns with the idea of taking Christ's yoke and learning from Him, as mentioned in Matthew 11:29. The EGW passage expands on the lifelong nature of this learning.
"When he came into association with Jesus, he had some precious traits of character that might have been made a blessing to the church. If he had been willing to wear the yoke of Christ, he might have been among the chief of the apostles; but he hardened his heart when his defects were pointed out, and in pride and rebellion chose his own selfish ambitions, and thus unfitted himself for the work that God would have given him to do. DA 295.4"
The EGW passage directly references the concept of taking on the 'yoke of Christ' and contrasts it with Judas's choice of selfish ambition. This aligns with the invitation in Matthew 11:29 to find rest by learning from Christ's meekness and lowliness.
"He who gave His life to save men and women from idolatry and self-indulgence, left an example to be followed by all who take up the work of presenting the gospel to others. God's servants in this age have been given most solemn truths to proclaim, and their actions and methods and plans must correspond to the importance of their message. If you are presenting the word in Christ's way, your audience will be deeply impressed with the truths you teach. The conviction will come to them that this is the word of the living God. GW 356.3"
Both passages emphasize learning from Christ and adopting His character. While not a direct quote, the EGW passage's call to present the word 'in Christ's way' aligns with the call to learn from His meekness and lowliness in Matthew 11:29.
Brother P has failed to see the vital importance of the question. He has not felt the burden pressing him to search diligently, independent of any man, to find out what is truth. He has thought too much of Elder P, and has not felt the necessity of learning of One who is meek and lowly of heart. He has not been teachable, but self-confident. Our Saviour has no words of commendation for those who are slow of heart to believe in these last days, any more than He had for doubting Thomas, who boasted that he would not believe upon the evidence which the disciples rehearsed, and which they credited, that Christ had indeed risen and appeared to them. Said Thomas: “Except I shall see in His hands the print of the nails,” “and thrust my hand into His side, I will not believe .” Christ granted Thomas the evidence that he had declared he must have; but He reprovingly said to him: “Be not faithless, but believing.” Thomas acknowledged himself convinced. Jesus said unto him: “Thomas, because thou …
Both passages discuss the importance of learning and being teachable, and the need to avoid self-confidence. The Matthew verse is used to support the idea of learning from Christ, which is relevant to the EGW passage's critique of Brother P's reliance on Elder P.
"The life in which the fear of the Lord is cherished will not be a life of sadness and gloom. It is the absence of Christ that makes the countenance sad, and the life a pilgrimage of sighs. Those who are filled with self- esteem and self-love do not feel the need of a living, personal union with Christ. The heart that has not fallen on the Rock is proud of its wholeness. Men want a dignified religion. They desire to walk in a path wide enough to take in their own attributes. Their self-love, their love of popularity and love of praise, exclude the Saviour from their hearts, and without Him there is gloom and sadness. But Christ dwelling in the soul is a wellspring of joy. For all who receive Him, the very keynote of the word of God is rejoicing. COL 162.1"
Both passages address finding rest and peace through a relationship with Christ. Matthew 11:29 speaks of finding rest for the soul by learning from Christ, while the EGW passage contrasts the gloom of being without Christ with the joy of having Christ dwelling in the soul. The connection is thematic and related to the idea of finding peace in Christ.
Jesus, the heavenly Teacher, did not hold Himself aloof from the children of men; but in order to benefit them He came from heaven to earth, where they were, that the purity and holiness of His life might shine upon the pathway of all and light the way to heaven. The Redeemer of the world sought to make His lessons of instruction plain and simple, that all might comprehend them. He generally chose the open air for His discourses. No walls could enclose the multitude which followed Him; but He had special reasons for resorting to the groves and the seaside to give His lessons of instruction. He could there have a commanding view of the landscape and make use of objects and scenes with which those in humble life were familiar, to illustrate the important truths He made known to them. With His lessons of instruction He associated the works of God in nature. The birds which were caroling forth their songs without a care, the flowers of the valley glowing in their beauty, the lily that repo…
Both passages highlight Jesus as a teacher who is accessible and approachable. Matthew 11:29 emphasizes Jesus's meekness and lowliness, inviting people to learn from him. The EGW passage describes Jesus not holding himself aloof and making his lessons plain and simple.
Christ was not exclusive, and He had given special offense to the Pharisees by departing in this respect from their rigid rules. He found the domain of religion fenced in by high walls of seclusion, as too sacred a matter for everyday life. These walls of partition He overthrew. In His contact with men He did not ask, What is your creed? To what church do you belong? He exercised His helping power in behalf of all who needed help. Instead of secluding Himself in a hermit's cell in order to show His heavenly character, He labored earnestly for humanity. He inculcated the principle that Bible religion does not consist in the mortification of the body. He taught that pure and undefiled religion is not meant only for set times and special occasions. At all times and in all places He manifested a loving interest in men, and shed about Him the light of a cheerful piety. All this was a rebuke to the Pharisees. It showed that religion does not consist in selfishness, and that their morbid devo…
The EGW passage describes Christ's inclusive nature and rejection of rigid religious rules, contrasting it with the Pharisees' exclusivity. Matthew 11:29, where Jesus invites people to learn from his meekness and lowliness, aligns with this theme of accessibility and a different approach to religious life. The connection is not direct, but the underlying principle is similar.
"My brother, you are to be a representative of the mildness and patience and goodness of Christ. In your talks before the public, let your representations be after Christ's order. “The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits.” [ James 3:17 .] Watch and pray, and subdue the harshness which at times breaks out in you. By the grace of Christ dwelling in you, your words may become sanctified. If your brethren do not act just as you think they should, do not meet them with harshness. The Lord has been grieved at times by your severe expressions. GW 164.1"
Both passages discuss meekness and gentleness. Matthew 11:29 speaks of Jesus' meekness, and the EGW passage encourages the reader to embody the same qualities. However, the connection is not a direct allusion or principle, but rather a thematic similarity.
"He attended the great yearly festivals of the nation, and to the multitude absorbed in outward ceremony He spoke of heavenly things, bringing eternity within their view. To all He brought treasures from the storehouse of wisdom. He spoke to them in language so simple that they could not fail of understanding. By methods peculiarly His own, He helped all who were in sorrow and affliction. With tender, courteous grace He ministered to the sin-sick soul, bringing healing and strength. MH 22.2"
While not a direct quote, the EGW passage reflects the spirit of Matthew 11:29. Both emphasize Jesus' meekness, accessibility, and ability to bring comfort and healing to those in need. The 'rest unto your souls' connects with the healing and strength mentioned by EGW.
"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 describes a willingness to serve God and find joy in doing His will, which aligns with the Matthew verse about learning from Jesus' meekness and finding rest. The connection is thematic, focusing on submission to God and finding peace in service.
"I was shown that Dr. B was a cautious and strictly conscientious man, a man whom God loves. He has passed through many trials which have worked for his good, although while passing through them he could not at all times see how he was to be benefited by them. Dr. B is not a man who will become exalted while he believes the truth and follows in its path. He is not a man who will be arbitrary or overbearing. He is too fearful of putting on that dignity which his position would allow him to maintain. He will counsel with others and is easy to be entreated; his great danger will be a willingness to take on burdens which he ought not to bear. He sees and feels what ought to be done, and will be in danger of doing too much. He is extremely sensitive and sympathetic, and will feel to the very depth for all his patients; and if he is permitted, will carry so heavy a load of responsibility as to be crushed under its weight. 1T 491.1"
The EGW passage describes Dr. B's willingness to take on burdens and his sensitive nature, potentially leading to him being crushed by responsibility. This aligns with the concept of meekness and lowliness of heart found in Matthew 11:29, although the connection is less direct than in Pair 1.
"Yet Jesus shunned display. During all the years of His stay in Nazareth, He made no exhibition of His miraculous power. He sought no high position and assumed no titles. His quiet and simple life, and even the silence of the Scriptures concerning His early years, teach an important lesson. The more quiet and simple the life of the child,—the more free from artificial excitement, and the more in harmony with nature,—the more favorable is it to physical and mental vigor and to spiritual strength. DA 74.3"
Both passages emphasize Jesus' meekness and lowliness. The EGW passage highlights Jesus' quiet life in Nazareth, while Matthew 11:29 directly states His meekness. The connection is thematic, focusing on Jesus' humble nature.
"“John Matteson. “Oakland, Wisconsin, July 15, 1867.” This dream gave me some encouragement. I had confidence in Brother Matteson. Before I saw him with my natural eyes, his case was shown me in vision, in contrast with that of F of Wisconsin. The latter was utterly unworthy to bear the name of Christian, much more to be a messenger; but Brother Matteson was shown me as one who possessed humility, and who, if he maintained his consecration, would be qualified to point souls to the Lamb of God. Brother Matteson had no knowledge of my trials of mind. Not a line had ever passed between us, and the dream coming when and from whom it did, looked to me like the hand of God reached forth to help me. 1T 599.1"
The EGW passage mentions humility as a key characteristic of Brother Matteson, aligning with the emphasis on meekness and lowliness in heart in Matthew 11:29. However, the connection is not direct or explicit, hence the slight reduction in confidence.
Let those who are competent to teach youth, study themselves in the school of Christ, and learn lessons to communicate to youth. Sincere, earnest, heartfelt devotion is needed. All narrowness should be avoided. Let teachers so far unbend from their dignity as to be one with the children in their exercises and amusements, without leaving the impression that you are watching them, and without going round and round in stately dignity, as though you were like a uniformed soldier on guard over them. Your very presence gives a mould to their course of action. Your unity with them causes your heart to throb with new affection. The youth need sympathy, affection, and love, else they will become discouraged. A spirit of “I care for nobody and nobody cares for me” takes possession of them, and although they profess to be followers of Christ, they have a tempting devil on their track, and they are in danger of becoming disheartened, and lukewarm, and back-slidden from God. Then some feel it a dut…
Both passages discuss learning and the attitude one should have in that process. Matthew 11:29 speaks of meekness and lowliness of heart, while the EGW passage speaks of avoiding narrowness and being sympathetic to youth. The connection is thematic, but not a strong or direct allusion.
"We should work as did our divine Teacher, sowing the seeds of truth with care, anxiety, and self-denial. We must have the mind of Christ if we would not become weary in well-doing. His was a life of continual sacrifice for others’ good. We must follow His example. We must sow the seed of truth and trust in God to quicken it to life. The precious seed may lie dormant for some time, when the grace of God may convict the heart and the seed sown be awakened to life and spring up and bear fruit to the glory of God. Missionaries in this great work are wanted to labor unselfishly, earnestly, and perseveringly as co-workers with Christ and the heavenly angels in the salvation of their fellow men. 3T 210.2"
Both passages emphasize learning from Christ's example of meekness and humility. EGW's call to have the mind of Christ echoes the call to learn of Him in Matthew.
Matthew 11:29-30
"Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."
"Such was the fate of Rome's opponents. For her adherents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart-sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder the ties which He has formed to bless and gladden man's earthly sojourn. The churchyard contains millions of victims who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feeling of sympathy with their fellow creatures. GC 569.3"
EGW contrasts the self-inflicted suffering and violation of natural laws with the rest and ease promised by Christ in Matthew 11:29-30, highlighting the difference between legalistic penance and genuine faith.
It is no part of Christ's mission to compel men to receive Him. It is Satan, and men actuated by his spirit, that seek to compel the conscience. Under a pretense of zeal for righteousness, men who are confederate with evil angels bring suffering upon their fellow men, in order to convert them to their ideas of religion; but Christ is ever showing mercy, ever seeking to win by the revealing of His love. He can admit no rival in the soul, nor accept of partial service; but He desires only voluntary service, the willing surrender of the heart under the constraint of love. There can be no more conclusive evidence that we possess the spirit of Satan than the disposition to hurt and destroy those who do not appreciate our work, or who act contrary to our ideas. DA 487.3 Every human being, in body, soul, and spirit, is the property of God. Christ died to redeem all. Nothing can be more offensive to God than for men, through religious bigotry, to bring suffering upon those who are the purchase…
EGW's passage contrasts Christ's method of winning hearts through love with Satan's compulsion, aligning with the principle of Christ's meekness and the ease of His yoke as described in Matthew 11:29-30.
"Worldly Plans N ot to Be Followed God has revealed to me that we are in positive danger of bringing into our educational work the customs and fashions that prevail in the schools of the world. If teachers are not guarded, they will place on the necks of their students worldly yokes instead of the yoke of Christ. The plan of the schools we shall establish in these closing years of the message is to be of an entirely different order from those we have instituted. CT 532"
EGW uses the 'yoke' metaphor from Matthew 11:29-30 to contrast worldly education with Christ-centered education.
"A Call for Burden Bearers While God has given us our work to do in bearing our testimony to the people by pen and voice, others must come to bear burdens in connection with the cause. They should not become discouraged, but should endeavor to learn by every apparent failure how to make a success of the next effort. And if they connect with the Source of wisdom, they will surely succeed. LS 245"
The EGW passage speaks of burden-bearers and connecting with the Source of wisdom for success, which aligns with the concept of taking on Christ's yoke and learning from Him to find rest, as described in Matthew 11:29-30. The thematic parallel is clear and relevant.
There are persons with a diseased imagination to whom religion is a tyrant, ruling them as with a rod of iron. Such are constantly mourning over their depravity and groaning over supposed evil. Love does not exist in their hearts; a frown is ever upon their countenances. They are chilled by the innocent laugh from the youth or from anyone. They consider all recreation or amusement a sin and think that the mind must be constantly wrought up to just such a stern, severe pitch. This is one extreme. Others think that the mind must be ever on the stretch to invent new amusements and diversions in order to gain health. They learn to depend on excitement, and are uneasy without it. Such are not true Christians. They go to another extreme. The true principles of Christianity open before all a source of happiness, the height and depth, the length and breadth of which are immeasurable. It is Christ in us a well of water springing up into everlasting life. It is a continual wellspring from which …
Both passages contrast a burdensome, legalistic approach to religion with a joyful, restful experience found in Christ. EGW expands on the idea of a 'yoke' by describing the two extremes and the true Christian experience.
“God's people should be governed by higher principles than worldlings, who seek to gauge all their course of action according to fashion. God-fearing parents should train their children for a life of usefulness.... Prepare them to bear burdens while young. If your children have been unaccustomed to labor, they will soon become weary. They will complain of side ache, pain in the shoulders, and tired limbs; and you will be in danger, through sympathy, of doing the work yourselves, rather than have them suffer a little. Let the burden upon the children be very light at first, and then increase it a little every day, until they can do a proper amount of labor without becoming so weary. Inactivity is the greatest cause of side ache and shoulder ache among children.... 1T 686.2 “Mothers should take their daughters with them into the kitchen and patiently educate them. Their constitution will be better for such labor, their muscles will gain tone and strength, and their meditations will be mo…
Both passages discuss burdens and rest. Matthew 11:29-30 speaks of Jesus' yoke being easy and his burden light, offering rest to the soul. EGW uses the concept of a 'burden' in the context of work and training children, suggesting a gradual increase in responsibility. While not a direct allusion, there's a thematic parallel in the idea of managing burdens appropriately.
Matthew 11:30
"For my yoke is easy, and my burden is light."
"There are many whose hearts are aching under a load of care because they seek to reach the world's standard. They have chosen its service, accepted its perplexities, adopted its customs. Thus their character is marred and their life made a weariness. The continual worry is wearing out the life forces. Our Lord desires them to lay aside this yoke of bondage. He invites them to accept His yoke; He says, “My yoke is easy, and My burden is light.” Worry is blind and cannot discern the future; but Jesus sees the end from the beginning. In every difficulty He has His way prepared to bring relief. “No good thing will He withhold from them that walk uprightly.” Matthew 11:30 ; Psalm 84:11 . MH 481.1"
Ellen White directly references Matthew 11:30 in this passage.
"“I do not look to the end for all the happiness; I get happiness as I go along. Notwithstanding I have trials and afflictions, I look away to Jesus. It is in the strait, hard places that He is right by our side, and we can commune with Him, and lay all our burdens upon the Burden Bearer, and say, ‘Here, Lord, I cannot carry these burdens longer.’ Then He says to us, ‘My yoke is easy, and My burden is light.’ Matthew 11:30 . Do you believe it? I have tested it. I love Him; I love Him. I see in Him matchless charms. And I want to praise Him in the kingdom of God. LS 292.2"
Ellen White directly references Matthew 11:30 in this passage.
"human nature to do penance than to renounce sin; it is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ. GC 567.3"
The EGW passage directly contrasts the heavy yoke of self-imposed penance with the easy yoke of Christ, echoing the sentiment in Matthew 11:30.
"When, as erring, sinful beings, we come to Christ and become partakers of His pardoning grace, love springs up in the heart. Every burden is light, for the yoke that Christ imposes is easy. Duty becomes a delight, and sacrifice a pleasure. The path that before seemed shrouded in darkness, becomes bright with beams from the Sun of Righteousness. SC 59.2"
EGW directly quotes and applies the concept of Christ's 'easy yoke' and 'light burden' from Matthew 11:30.
There are many whose hearts are aching under a load of care because they seek to reach the world's standard. They have chosen its service, accepted its perplexities, adopted its customs. Thus their character is marred, and their life made a weariness. In order to gratify ambition and worldly desires, they wound the conscience, and bring upon themselves an additional burden of remorse. The continual worry is wearing out the life forces. Our Lord desires them to lay aside this yoke of bondage. He invites them to accept His yoke; He says, “My yoke is easy, and My burden is light.” He bids them seek first the kingdom of God and His righteousness, and His promise is that all things needful to them for this life shall be added. Worry is blind, and cannot discern the future; but Jesus sees the end from the beginning. In every difficulty He has His way prepared to bring relief. Our heavenly Father has a thousand ways to provide for us, of which we know nothing. Those who accept the one princip…
The EGW passage directly quotes and expands upon Matthew 11:30, making the connection explicit.
"they would have avoided losses and trials which they think are hard and severe. They have only themselves to censure. They have placed upon their own necks a yoke which they find grievous to be borne. It is not the yoke which Christ has bound upon them. God's care and love were exercised in their behalf; but their selfish, evil, unbelieving souls could not discern His goodness and mercy. They rush on in their own wisdom, until, overwhelmed with trials and confused with perplexity, they are ensnared by Satan. When you gather up the rays of light which God has given in the past, then will He give an increase of light.” LS 200.1"
The EGW passage contrasts a self-imposed, grievous yoke with the ease of Christ's yoke, directly echoing the sentiment of Matthew 11:30. The connection is clear and meaningful.